Love your Neighbor in the Gospel of Matthew

 

The commandment to "love your neighbor as yourself," rooted in Leviticus 19:18, holds a central place in both Jewish and Christian traditions. This principle has been explored by numerous Jewish scholars and teachers, such as Rabbi Hillel. In the New Testament, the Gospel of Matthew presents its interpretation of this commandment as taught by Jesus, which not only aligns with but also expands upon traditional Jewish teachings. This essay examines how the Gospel of Matthew presents Jesus' teachings to offer a broader and more proactive understanding of this commandment compared to other Jewish interpretations, particularly those of Hillel.

Rabbi Hillel, a seminal figure in Jewish thought, famously summarized the Torah with his version of the Golden Rule: "What is hateful to you, do not do to your neighbor" (Borowitz & Plaskow, 1983). This negative formulation, found in various Jewish scholarly texts, emphasizes the importance of refraining from actions that harm others. Hillel's teaching highlights empathy and ethical behavior as the cornerstones of Jewish law. Scholars such as Borowitz and Plaskow (1983) have emphasized the lasting impact of Hillel's interpretation on Jewish ethics, illustrating how it has shaped the moral framework within Judaism.

In the Gospel of Matthew, Jesus is presented as offering a more proactive interpretation of the commandment. Matthew 7:12 records Jesus' Golden Rule: "So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets." Unlike Hillel's negative formulation, this version calls for positive action—actively doing good to others. Scholars have noted that this proactive ethic represents a significant development in moral thought within the New Testament, promoting an active engagement in love and kindness.

A significant aspect of the Gospel of Matthew's portrayal of Jesus' teaching is the understanding of the law and the commandment to "love your neighbor as yourself." Traditional Jewish interpretations often limited "neighbor" to fellow Jews. However, the Gospel of Matthew presents Jesus as challenging this notion. In Matthew 5:44, it is written, "But I tell you, love your enemies and pray for those who persecute you." This radical expansion includes not only fellow Jews but also Gentiles and even enemies. This teaching implies that the commandment extends beyond the Jewish community, advocating for love and kindness towards all people, including those who are different or opposed.

Jesus' teaching in the Gospel of Matthew was primarily an interpretation of the law and an attempt to elucidate its true meaning. He created a perspective that sometimes ran parallel to the teachings of other rabbis and at other times stood in opposition to them. This interpretation aimed to reveal the deeper essence of the law, emphasizing the spirit over the letter. According to Meier (2009), Jesus' approach often involved reinterpreting existing laws to uncover their foundational principles of love and compassion.

The Gospel of Matthew interprets "love your neighbor" as involving more than just a passive attitude of refraining from harm. It calls for proactive citizenship and active involvement in the well-being of others. This proactive approach is evident in the command to "love your enemies" and to act with compassion and kindness towards all. This perspective emphasizes that loving your neighbor is not merely a feeling or a passive state but involves concrete actions that contribute to the well-being of others (Levine & Brettler, 2011). Therefore, if "love your neighbor" means to do good to others, "love your enemy" means to do good to your enemies.

The examination of textual variations and interpretations has shown how the understanding of biblical texts can evolve over time. The Gospel of Matthew's presentation of Jesus' teachings might have been influenced by the early Christian communities' efforts to address their specific social and theological contexts. This reinforces the idea that the proactive ethic in Matthew's Gospel was a significant departure from previous interpretations and was intended to guide believers towards active engagement in loving others.

Analyzing the historical context reveals that Jesus' teachings, as presented in the Gospels, were received and interpreted within early Christian communities. The radical nature of Jesus' commands, such as loving one's enemies, was a deliberate attempt to redefine social and religious boundaries, promoting a more inclusive and compassionate community. This historical perspective underscores the transformative impact of Jesus' teachings on traditional Jewish norms and the broader implications for Christian ethics.

Further insights can be gained by comparing Jewish and Christian interpretations of biblical texts. Comparative exegesis reveals how different cultural and religious contexts can lead to varying understandings of the same scripture. The proactive love advocated in the Gospel of Matthew aligns with broader themes of inclusivity and compassion found in both Jewish and Christian traditions, but it also marks a distinct shift towards a more active and outward-facing practice of faith.

The Gospel of Matthew presents a profound and inclusive interpretation of the commandment to "love your neighbor as yourself." While this teaching aligns with Rabbi Hillel's ethical principles, it also extends them by advocating for active love and expanding the definition of "neighbor" to include all humanity, including Gentiles and enemies. This inclusive and proactive understanding underscores the transformative nature of the message and highlights the differences and similarities between the teachings attributed to Jesus and those of Hillel. The approach emphasizes that loving your neighbor involves active participation in the well-being of others, a significant departure from merely refraining from harmful actions.

References

• Allison, D. C., & Wright, N. T. (2003). Jesus and the Victory of God. SPCK Publishing.
• Borowitz, E., & Plaskow, J. (1983). Jewish Ethics and Halakhah for Our Time. Behrman House.
• Ehrman, B. D. (2005). Misquoting Jesus: The Story Behind Who Changed the Bible and Why. HarperOne.
• Levine, A.-J., & Brettler, M. Z. (Eds.). (2011). The Jewish Annotated New Testament. Oxford University Press.
• Meier, J. P. (2009). A Marginal Jew: Rethinking the Historical Jesus, Volume 4: Law and Love. Yale University Press.
• The Holy Bible. (1978). Biblica.