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The term "neighbor" in the Old Testament usually means a person living next door or dwelling in the same neighborhood. Usually, the neighbor is also a member of the Jewish community. There are, however, many times that it refers to persons living nearby, regardless of religion or ethnic group.

One of the outstanding thoughts in the Old Testament is that caring for other persons accomplishes God’s will for humanity. It also preserves our own welfare and security.

In the gospel of Luke, Jesus tells his listeners that a neighbor is a person in need. The neighbor is any person, regardless of his or her religion or social standing. Whoever offers charity and mercy to such a person in need is also a neighbor.

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The term "neighbor" in the Old Testament is used to designate people living next door or dwelling in the same neighborhood. It normally means persons living in places close to one’s own residence: "If a household is too small for a whole lamb, it shall join its closest neighbor in obtaining one; the lamb shall be divided in proportion to the number of people who eat of it" (Exod 12.4). Even though the term generally denotes the Israelite neighbor, that is, any member of the covenant community, it is clear that the term is also used to indicate persons living nearby regardless of their ethnicity.

The term suggests not only persons living nearby in one’s own community, but also persons in the larger community; that is, any other person or fellow citizen regardless of geographical proximity. Deuteronomy 15.9, 11; 22.3; 24.10; 27.24; 1 Samuel 15.28; Proverbs 25.8-9; Isaiah 19.2 and many other passages suggest that neighbors are fellow human beings. In the New Testament period this expanded concept of neighbor is much more prevalent than in the previous era.

One of the outstanding thoughts in the Old Testament is that properly caring for other persons in our community not only accomplishes God’s fundamental will for humanity, but it also preserves our own welfare and security.

In the parable of the Good Samaritan, a legal expert or lawyer asks the definition of "neighbor" because the Jewish person’s most comprehensive moral obligation toward other human beings was dependent on a clear understanding of the concept. A close examination of the parable itself shows two emphases. The neighbor to the victim is the person who has shown compassion to him. The issue is also centered around the question, "Who is my neighbor I am supposed to love?"

The hearers of the parable receive from Jesus a surprising answer. In effect, Jesus tells his listeners that a neighbor is not only a person in need who belongs to one’s own ethnic group, but any person regardless of his or her religion or social standing. Anybody who offers charity and mercy to such a person in need is also a neighbor.

The concept of neighbor in the New Testament is much wider than what we would usually imagine. It includes even persons unlovable by our normal standard. "If you love those who love you, what credit is that to you? For even sinners love those who love them" (Luke 6.32).

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The term "neighbor" in the Old Testament is used to designate people living next door or dwelling in the same neighborhood. It normally means persons living in places close to one’s own residence: "If a household is too small for a whole lamb, it shall join its closest neighbor in obtaining one; the lamb shall be divided in proportion to the number of people who eat of it" ( Exod 12.4). Passages having the same meaning are also found in Exodus 3.22; Leviticus 20.10; 25.14; Deuteronomy 5.21; Proverbs 3.29; 27.10, 14, and elsewhere. Even though the term generally denotes the Israelite neighbor, that is, any member of the covenant community, it is clear that the term is also used to indicate persons living nearby regardless of their ethnicity. In Exodus 3.22, "neighbor" means specifically the Egyptians living in the same neighborhood.

Second, neighbors are persons living nearby in the same geographical community: "If there is among you anyone in need, a member of your community in any of your towns within the land that the LORD your God is giving you, do not be hard-hearted or tight-fisted toward your needy neighbor" ( Deut 15.7). Other examples are found in Deuteronomy 15.2 and elsewhere.

Third, the term suggests not only persons living nearby in one’s own community, but also persons in the larger community; that is, any other person or fellow citizen regardless of geographical proximity. Deuteronomy 15.9, 11; 22.3; 24.10; 27.24; 1 Samuel 15.28; Proverbs 25.8-9; Isaiah 19.2 and many other passages suggest that neighbors are fellow human beings. This meaning of neighbor becomes more frequent in the period of later Judaism and in late antiquity. The concept of neighbor expands again so as to include not only persons living in a nearby community but persons everywhere in the world.

In the New Testament period this expanded concept of neighbor is much more prevalent than in the previous era. Any member of the human family is understood to be one’s neighbor. The New Testament certainly reflects the cosmopolitan character of the age. This concept is particularly evident in Paul ( Rom 13.9-10; 15.2; Gal 5.14) and in James 2.8 and 4.12.

The Old Testament strongly urges a certain order in the covenant community so that no

member should be hurt or ill-treated. Every member of the community should be well taken care of by the other members ( Deut 12.7), and all people are to be the "keepers of brothers and sisters." All the legal codes and commandments related to the treatment of neighbors are established to protect people’s basic human right to survival. One of the outstanding thoughts in the Old Testament is that properly caring for other persons in our community not only accomplishes God’s fundamental will for humanity, but it also preserves our own welfare and security.

The Synoptic Gospels) use the term "neighbor" when they cite or refer to the passage in Leviticus 19.18: "You shall love your neighbor as yourself: I am the LORD." This passage prompted Luke to mention one of the well-known parables of Jesus, namely, the parable of the Good Samaritan. A legal expert or lawyer asks the definition of "neighbor" because the Jewish person’s most comprehensive moral obligation toward other human beings was dependent on a clear understanding of the concept. Since the Scriptures have many injunctions and commandments concerning one’s neighbor (at least sixty-one times in the Old Testament), a correct understanding of the term was the first step toward accomplishing the will of God.

A close examination of the Good Samaritan parable itself and of the dialogue between the lawyer and Jesus shows two emphases. Jesus’ parable focuses on the question, "Who is the real neighbor to the person who fell into the hands of the robbers?" In the parable the neighbor to the victim is the person who has shown compassion to him. As Jesus reveals it, the neighbor is a man the Jewish people least expected: a Samaritan, a person with whom the Jews did not associate. But the dialogue between the lawyer and Jesus—the context of the parable created by Luke—reveals that the issue is also centered around the question, "What kind of a person am I supposed to love as my neighbor?" That is to say, "Who is my neighbor I am supposed to love?" Here the emphasis shifts from the compassionate person to the victim. Now the victim is seen as the neighbor instead of the person who has rendered charitable service.

The hearers of the parable, probably the Jews, receive from Jesus a surprising answer that they would have never expected: "Your neighbors are persons from an ethnic group that you despise and scorn as unclean." In effect, Jesus tells his listeners that a neighbor is not only a person in need who belongs to one’s own ethnic group, but any person regardless of his or her religion or social standing. Anybody who offers charity and mercy to such a person in need is also a neighbor—this is what Jesus is saying to his audience through the parable.

Thus the concept of neighbor moves from a very narrow and limited concept to a broader cosmopolitan one. The concept of neighbor is not limited to one’s own kind, but includes any human being across the various religious, cultural, ethnic, geographical, and national boundaries. The concept of neighbor in the New Testament (Jesus, Paul, and James) is much wider than what we would usually imagine. It includes even persons unlovable by our normal standard. "If you love those who love you, what credit is that to you? For even sinners love those who love them" ( Luke 6.32).