Exegetical and Hermeneutical Commentary of Mark 12:31
And the second [is] like, [namely] this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these.
31. the second is like, namely this ] According to the best MSS. the reading is, the second is this. The Lord had named only one commandment as great to the rich young ruler (Luk 10:27). To the Scribe He names two, as forming together “the great and first commandment.” Besides quoting Deu 6:4-5, He refers him to Lev 19:18.
Fuente: The Cambridge Bible for Schools and Colleges
Mar 12:31
Thou shalt love thy neighbour as thyself.
The second great commandment, love to our neighbour
I. I shall make a few observations concerning the nature of this duty. This phraseology has been very differently understood by different persons. Some have supposed it to contain a direction that we should love our neighbour with the same kind of love, which is exercised towards ourselves. This plainly cannot be its meaning. The love which we usually and naturally exercise towards ourselves is selfish and sinful. Others have insisted, that we are required to love them in the same manner as ourselves. This cannot be the meaning. For we love ourselves inordinately, unreasonably, without candour, or equity; even when the kind of love is really evangelical. Others, still, have supposed, that the command obliges us to love our neighbour in exactly the same degree in which we ought to love ourselves. This interpretation, though nearer the truth than the others, is not, I apprehend, altogether agreeable to the genuine meaning of the text. It has, if I mistake not, been heretofore shown satisfactorily, that we are in our very nature capable of understanding, realizing, and feeling whatever pertains to ourselves more entirely than the same things when pertaining to others; that our own concerns are committed to us by God in a peculiar manner; that God has made it in a peculiar manner our duty to provide for our own, especially for those of our own households; and that thus a regard to ourselves, and those who are ours, is our duty in a peculiar degree. To these things it may be justly added that we are not bound to love all those included under the word neighbour, in the same degree. Some of these persons are plainly of much greater importance to mankind than others; are possessed of greater talents, of higher excellence, and of more usefulness. Whether we make their happiness or their excellence the object of our love; in other words, whether we regard them with benevolence, or complacency, we ought plainly to make a difference, and often a wide one, between them; because they obviously and exceedingly differ in their characters and circumstances. A great, excellent, and useful man, such as St. Paul was, certainly claims a higher degree of love from us than a person totally inferior to him in these characteristics. For these, and various other reasons, I am of opinion, that the precept in the text requires us to love our neighbour generally and indefinitely as ourselves. The love which we exercise towards him is ever to be the same in kind, which we ought to exercise towards ourselves; regarding both ourselves and him as members of the intelligent kingdom; as interested substantially in the same manner in the Divine favour as in the same manner capable of happiness, moral excellence, and usefulness; of being instruments of glory to God, and of good to our fellow creatures; as being originally interested alike in the death of Christ; and, with the same general probability, heirs of eternal life. This explanation seems to be exactly accordant with the language of the text. As does not always denote exact equality. In many cases, for example, in most cases of commutative justice, and in many of distributive justice, it is in our power to render to others exactly that which we render to ourselves. Here, I apprehend, exactness becomes the measure of our duty. The love which I have here described is evidently disinterested; and would in our own case supply motives to our conduct so numerous and so powerful as to render selfish affections useless to us. Selfishness therefore is a principle of action totally unnecessary to intelligent beings as such, even for their own benefit.
II. The love here required extends to the whole intelligent creation. This position I shall illustrate by the following observations:-
1. That it extends to our families, friends, and countrymen, will not be questioned.
2. That it extends to our enemies, and by consequence to all mankind, is decisively taught by our Saviour in a variety of Scriptural passages. It is well known that the Pharisees held the doctrine, that, while we were bound to love our neighbour, that is, our friends, it was lawful to hate our enemies. On this subject I observe
(1) That the command, to love our enemies, is enforced by the example of God.
(2) If we are bound to love those only who are friends to us, we are under no obligation to love God any longer than while He is our friend.
(3) According to this doctrine, good men are not bound in ordinary cases to love sinners.
(4) According to this doctrine, sinners are not ordinarily bound to love each other. From these considerations it is unanswerably evident that all mankind are included under the word neighbour.
3. This term, of course, extends to all other intelligent beings, so far as they are capable of being objects of love; or in other words, so far as they are capable of being happy.
4. The love required in this precept extends in its operations to all the good offices which we are capable of rendering to others.
(1) The love required in this precept will prevent us from voluntarily injuring others.
(2) Among the positive acts of beneficence dictated by the love of the gospel, the contribution of our property forms an interesting part.
(3) Love to our neighbour dictates also every other office of kindness which may promote his present welfare.
(4) Love to our neighbour is especially directed to the good of his soul.
Remarks:
1. From these observations it is evident, that the second great command of the moral law is, as it is expressed in the text, like the first. It is not only prescribed by the same authority, and possessed of the same obligation, unalterable and eternal; but it enjoins exactly the exercise of the same disposition.
2. Piety and morality are here shown to be inseparable.
3. We here see that the religion of the Scriptures is the true and only source of all the duties of life. (T. Dwight, D. D.)
The second commandment
I. Explain the second command.
1. Who is my neighbour?
(1) Some regulate their charities by local habitation: for a stranger, or one afar off they have no compassion.
(2) Some have a law of relationship. What! assist the heathen while I have poor relations?
(3) Others confine charity to their own nation.
(4) Others to the same religious profession.
(5) Many think themselves justified in excluding enemies. The Jews understood the word neighbour to signify thy friend.
(6) The last rule of exclusion is that which relates to character. Even if notoriously vile, there is no plea for neglect: benevolence, under these circumstances, may often gain their souls! Is the inquiry still urged, Who is my neighbour? Every human being, without exception. As ye have opportunity, do good unto all men. If redeeming love made the exclusions we make, where should we be? In hell; or, if in the world, without God and without hope. Be ye therefore perfect, as your Father in heaven is perfect. Christianity makes distinctions, but no exclusions. With these distinctions, every man is your neighbour, and you are bound to fulfil towards him the duties of love.
2. What is my duty to my neighbour? It includes:
(1) The dispositions we are to cultivate and the conduct we are to observe towards him in all the intercourse and transactions of ordinary life. It, includes
(2), as already remarked, the benevolence we are to exercise towards our neighbour in distress; because then he is more particularly the object of regard and affection. If the text were more obeyed there would be far less evil in the world.
(3) The endeavours we ought to make for the salvation of the soul.
3. What is the measure of duty to your neighbour? To love him as yourself. Self-love is thus lawful and excellent, and even necessary. It is not the disposition which leads unregenerate man to gratify vicious appetites and passions. This is rather self-hatred. Nor that which leads us to grasp at all advantages, regardless of the consequences to others. This is selfishness. But that principle which is inseparable from our being; by which we are led to promote our own happiness, by avoiding evil and acquiring the greatest possible amount of good. This is the measure for our neighbour. While avoiding everything that would injure him in body, family, property, reputation, seek to do him all the good you can, and do it in the way in which you would promote your own welfare.
Now, how does a man love himself?
1. Tenderly and affectionately. Then so love your neighbour. While helping him, never show sourness of countenance or use asperity of language.
2. Sincerely and ardently. This will make him prompt and diligent, in everything he thinks, for his good. Say not unto him, go and come again, and tomorrow I will give, when thou hast it by thee. Our opportunities for doing, as for getting, good are precarious. Now is the accepted time.
3. Patiently and perseveringly. So if we do not succeed by one means we try another, keeping on to lifes end. Consider how varied the means which God employed with you. Having thus explained the text, let us,
II. Enforce it. In doing this, we make our appeal.
1. To authority. His, who is Lord of all.
2. To example. Example is of two kinds. First, those we are bound to imitate: these are strictly patterns for us. Secondly, those which, though we are not obliged to follow, yet, for their excellence, are worthy of imitation.
3. To the connection and dependence which subsist between us and our neighbour. We are parts of one and the same body, and each is expected to contribute to the general good.
4. How much present pleasure arises from the exercise of this duty. This is present pleasure; and have we not present advantages too? Is not charity a gain?
5. Advert to the future recompense of benevolence.
(1) The love of our neighbour originates in, and is always connected with, the love of God.
(2) That benevolence must not infringe upon justice. No man should give in alms what belongs to creditors.
(3) The most proper objects are often those who are least willing to make known their distress. (John Summerfield, M. A.)
The duty of loving our neighbour as ourselves explained
It is not said, thou shalt love thy neighbour with all thy heart, and with all thy soul, and with all thy strength. No, that would have been carrying the point too high, and scarce have left any sufficient note of distinction between what we owe to man, and what we owe to God only.
I. To show what neighbour, in the text, means. The word neighbour primarily and properly signifies one that is situated near unto us, or one that dwelleth nigh us. But by use and custom of language, the same word neighbour has been made to signify one that we are any way allied to, however distant in place, or however removed from the sphere of our conversation or acquaintance. From all which it is plain, that in construction of gospel law, every man whom we can any way serve, is our neighbour. And as God is a lover of mankind at large, so ought every good man to consider himself as a citizen of the world, and a friend to the whole race; in real effect to many, but in good inclination and disposition, and in kind wishes and prayers, to all. So much for the extent of the name, or notion of neighbour.
II. Next, I am to explain, what it is to love our neighbour, or all men, as we love our own selves. There is the more need of frequent exercise this way, because indeed selfishness is originally sown in our very nature, and may perhaps be justly called our original depravity. It shows itself in the first dawn of our reason, and is never well cured, but by a deep sense of religion, or much self-reflection. From hence may appear our Lords profound wisdom and deep penetration into the darkest recesses of mans heart; while to the precept of loving ones neighbour, He superadds this home consideration, Thou shalt love thy neighbour as thyself. Not so highly, or so dearly, as you love yourself (for that is not expected) but as highly and truly as you could reasonably desire of him, if his case and circumstances were yours and yours were his. Judge from yourself, and your own just expectations from others, how you ought to behave towards them, in like cases and circumstances.
III. Having thus competently explained the precept of the text, it remains now only, that in the third and last place, I lay down some considerations proper to enforce it.
1. First, Let it be considered, that this second commandment, relating to the love of our neighbour, is so like the first, relating to the love of God, and so near akin to it, and so wrappd up in it, that they are both, in a manner, but one commandment. He that truly, sincerely, consistently loves God, must of course, love his neighbour also: or if he does not really love his neighbour, he cannot, with any consistency or truth, be said to love God.
2. It may further be considered (which indeed is but the consequence of the former) that by this very rule will the righteous Judge of all men proceed at the last day; as our Lord Himself has sufficiently intimated in the twenty-fifth of St. Matthew. (D. Waterland, D. D.)
The proof of brotherly love
It is said that when the story of West India slavery was told to the Moravians, and it was told that it was impossible to reach the slave population because they were so separated from the ruling classes, two Moravian missionaries offered themselves, and said: We will go and be slaves on the plantations, and work and toil, if need be, under the lash, to get right beside the poor slaves and instruct them. And they left their homes, went to the West Indies, went to work on the plantations as slaves, and by the side of slaves, to get close to the hearts of slaves; and the slaves heard them, and their hearts were touched, because they had humbled themselves to their condition. (Bishop Simpson.)
Love to each other should he constant
On the top of the Mourns Mountains in the North of Ireland there is a clear, cool pool of water. The bill on which it is situated is very high and steep, and when you have laboured to the top you feel very tired, hot, and thirsty, especially if it be a warm day. How gratefully you drink of the clear, cool water, and you think that if you had met with it half way up the hill the ascent would have been much easier completed. The peculiar thing about this well is that on the warmest day in summer the water is always cold, almost ice cold; and on the coldest day in winter the water will not freeze, but is exactly the same all the year round. The well is a spring, or rather a running stream which suddenly emerges from the earth, showing itself at this place, and immediately disappearing. When I looked at that I thought, should this not teach Christians a lesson? Should not brotherly love springing from Christ, and making its appearance as an unexpected refreshing stream in us, flow constantly, swiftly, and strongly, refreshing, and strengthening, and preparing for new efforts, all with whom we come in contact, and such, that no matter what trouble or annoyance may come in the way, the love of Christ flowing through us may be strong enough to sweep them all away and leave us as clear and calm as ever-loving and kindly affectionate one towards another as ever. (Forbes.)
The nature of true laudable self-love
I. Endeavour to explain to you the nature of true laudable self-love and show you what is not meant by it. The mistakes to which we are generally liable as to this matter; and then what we are to understand by self-love, in what respects it is our duty.
1. That it is not self-conceit, an extravagant opinion of our own qualifications, and an unreasonable esteem and value for ourselves.
2. By self-love I do not mean self-indulgence, allowing ourselves in the gratification of sensual appetites without restraint or control, fulfilling the desires of the flesh and of the mind, and giving liberty to our own inclinations and passions however irregular and unbounded.
3. Neither does this duty consist in taking care only for the body, in employing all our thought and care, spending all our pains, and all our time in making provision for our subsistence in the world.
4. By loving ourselves, I do not mean what we may call selfishness, a confining our regard and concern wholly to ourselves, minding our own pleasures, or our own interest, not caring what becomes of others, what difficulties they go through, what miseries they suffer. For a further explication of this duty of love to ourselves, take the following particulars.
(1) It must be regulated by love to God, and our relations and obligations to Him.
(2) The measure of our love to ourselves must likewise be adjusted by the love and duty we owe to others; just as the love of others to themselves should be such as is consistent with their love and duty to us.
II. Our love must extend to our whole selves, body and soul.
III. True love to ourselves must have respect to eternity as well as time. The arguments for rational religious self-love are such as the following.
1. The excellent nature of the soul requires a regard for ourselves, and a concern for our own welfare, and particularly for the true happiness of the soul.
2. To love ourselves, and to show a concern for our own welfare is a natural duty.
3. Your eternal salvation depends upon your serious concern for yourselves.
4. Consider the love of God to souls, manifested in his declarations of goodness and mercy.
5. How great is the loss of the soul! It is shameful folly and ignorance to think that any pleasure you can find in the way of sin will in any measure compensate it: What is a man profited. (Thomas Whitty.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
31. And the second is like“untoit” (Mt 22:39); asdemanding the same affection, and only the extension of it, in itsproper measure, to the creatures of Him whom we thus loveourbrethren in the participation of the same nature, andneighbors, as connected with us by ties that render eachdependent upon and necessary to the other.
Thou shall love thy neighbouras thyselfNow, as we are not to love ourselves supremely, thisis virtually a command, in the first place, not to love ourneighbor with all our heart and soul and mind and strength. And thusit is a condemnation of the idolatry of the creature. Our supreme anduttermost affection is to be reserved for God. But as sincerelyas ourselves we are to love all mankind, and with the samereadiness to do and suffer for them as we should reasonablydesire them to show to us. The golden rule (Mt7:12) is here our best interpreter of the nature and extent ofthese claims.
There is none othercommandment greater than theseor, as in Mt22:40, “On these two commandments hang all the Law and theProphets” (see on Mt 5:17). Itis as if He had said, “This is all Scripture in a nutshell; thewhole law of human duty in a portable, pocket form.” Indeed, itis so simple that a child may understand it, so briefthat all may remember it, so comprehensive as to embrace allpossible cases. And from its very nature it is unchangeable.It is inconceivable that God should require from his rationalcreatures anything less, or in substance anything else,under any dispensation, in any world, at any periodthroughout eternal duration. He cannot but claim thisallthisalike in heaven, in earth, and in hell!And this incomparable summary of the divine law belonged to theJewish religion! As it shines in its own self-evidencingsplendor, so it reveals its own true source. The religion from whichthe world has received it could be none other than a God-givenreligion!
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the second is like,…. “Unto it”, as in Mt 22:39 and so it is read here in two ancient copies of Beza’s, and in the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions;
[namely] this, thou shalt love thy neighbour as thyself. This commandment stands in Le 19:18 and respects not an Israelite only, or one of the same religion with a man’s self, or his intimate friend and acquaintance, or one that lives in the same neighbourhood; but any man whatever, to whom affection should be shown, and good should be done to him, and for him, as a man would have done to and for himself; as much as lies in his power, both in things temporal and spiritual; see the note on Mt 22:39.
There is none other commandment greater than these; in the whole law, moral or ceremonial; not the sabbath, nor circumcision, nor the phylacteries, nor the fringes on the borders of the garments, nor any other.
Fuente: John Gill’s Exposition of the Entire Bible
Neighbor. See on Mt 5:43.
32 – 34. Peculiar to Mark.
Fuente: Vincent’s Word Studies in the New Testament
1) “And the second is like, namely this,” (deutera aute) “Then this is (exists as) the second,” in rank or priority of the Divinely given commandments, Exo 6:4-5. About it the lawyer did not inquire, but needed enlightenment.
2) “Thou shalt love thy neighbor as thyself.” (agapeseis ton plesion sou hos seauton) “You shall love your neighbor similar to yourself,” Lev 19:18. The first four commandments show man’s duty to his God first, then second, the last six commandments show one’s duty to his fellow-man. When one is right in every respect with God he will have little problem with his neighbor.
3) “There is none other commandment greater than these.” (meizon touton alle entole ouk estin) “There is (exists) not one commandment that is greater than these (two),” the two He had just named or identified. The first regards one’s relation to the one true God, and the second regards one’s relation to his fellow-man, as expressed in the ten commandments, Exo 20:1-17.
Fuente: Garner-Howes Baptist Commentary
(31) And the second is like, namely, this . . .Better, And the second is this. The better MSS. omit like.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
DISCOURSE: 1450
LOVE TO OUR NEIGHBOUR
Mar 12:31. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.
A QUESTION had been put to our Lord, What was the first and great commandment? To this he had answered, Thou shalt love the Lord thy God. But, lest the Scribe should overlook his duties towards his neighbour, and plead perhaps the answer of Jesus as sanctioning such conduct, our Lord reminded him that there was another commandment, similar to that which he had already mentioned; namely, Thou shalt love thy neighbour as thyself.
In discoursing upon this commandment, we shall shew,
I.
What is the meaning of it
Self-love is generally represented as a base affection of the mind; and doubtless it is so, as it exists in fallen man; because it is always inordinate, and excessive: but, as it existed in the heart of Adam in Paradise, it was a good disposition, and absolutely necessary for his well-being. It has even now its legitimate exercise; and when directed to its proper objects, and confined within its just bounds, it deserves our approbation, and affords a correct standard for our love towards others.
Agreeably to this idea, we should shew an affectionate regard to our neighbour,
1.
In relation to his temporal welfare
[If we were labouring under any bodily disease, or misfortune of any kind, we should wish our neighbour to sympathize with us, and if possible to relieve us. Such regard then should we shew to his person, participating his joys and sorrows, and, like the good Samaritan, exerting ourselves to the utmost for his good [Note: Luk 10:30-35.]
Towards his property also we should maintain the same disinterested regard. We would not that another person should wrong or defraud us in any matter: we should wish to find in all his dealings the strictest integrity. Such then should be our conduct in all our intercourse with him. We should take a lively interest in whatever relates to him, and rather suffer wrong ourselves, than commit the smallest trespass upon him [Note: 1Co 6:7.]
We should extend our concern also to his character. We are extremely hurt if others take up prejudices against us, and listen to vague reports, and even by true representations lower us needlessly in the estimation of our fellow-creatures. We should therefore be candid in the construction which we put upon his actions; and be ever ready to cast a veil over his infirmities [Note: 1Pe 4:8.]: we should hope and believe all the good of him that circumstances will admit of [Note: 1Co 13:7.]
We should consult as much as possible his peace and happiness. There are innumerable ways in which others may grieve us without speaking any thing false, or doing any thing palpably unjust: and there are many ways in which they may promote the comfort of our minds. And there is no one who would not wish to see a benevolent disposition exercised towards him. Such then is the spirit which we should maintain towards others: we should seek our happiness in making others happy; and if necessitated to grieve them for their good, we should feel no rest in our own minds till it was restored to theirs [Note: 2Co 2:2.] ]
2.
In relation to his spiritual welfare
[Men, it is true, have but too little concern about their own souls: and therefore we must speak of the self-love that ought to exist within them, rather than of that which actually does exist. Suppose then a number of persons to be sensible of the value of their souls, and to be earnestly desirous of obtaining mercy; would they not wish that one, whom they thought capable of instructing them, should labour to promote their eternal interests? Would they not wish that he should cheerfully endure reproach, or indeed even risk his own life, in order to effect their everlasting salvation? Such then is the concern we should express for the salvation of others; we should greatly long after them in the bowels of Christ [Note: Php 1:8.]; we should gladly spend and be spent for them, even though the more we loved them the less we were loved [Note: 2Co 12:15.]: if we had a prospect of being offered upon the sacrifice and service of their faith, we should consider it rather as a ground of congratulation and joy [Note: Php 2:17.], than of sorrow and condolence: yea, we should actually, if called to it, lay down our lives for the brethren [Note: 1Jn 3:16.].
It appears indeed, at first sight, that the love here inculcated, is to be confined to those of our own community [Note: Lev 19:18.]: but other passages in the same chapter prove, that it is to be extended even to strangers [Note: Lev 19:33-34.]; and our Lords illustration of it shews, that it must reach even to our enemies [Note: Luk 10:29; Luk 10:36-37.].]
Having, though very imperfectly, ascertained its meaning, let us proceed to inquire,
II.
Wherein it resembles the foregoing commandment
It is like the former,
1.
In extent
[The duty of loving God comprehends every action, word, and thought that relate to God: and as the first four commandments are contained in that, so every thing relating to our neighbour is included in the love which we should bear towards him. St. Paul enumerates not only the prohibitions of adultery, or murder, or theft, or perjury, as implied in this commandment, but even that prohibition which relates to the inmost emotions of the soul, Thou shalt not covet [Note: Rom 13:9-10.]. There is not a disposition of the mind towards our neighbour, which is not either a violation of this commandment, or a positive compliance with it ]
2.
In excellence
[What can be more excellent than love to God? It is the brightest ornament and perfection of our nature. Such is also the love of our neighbour. View it as it manifested itself in the Apostle Paul; and contrast the exercises of his mind with the selfishness which obtains in the world: how beautiful the one! how deformed the other! Let us only suppose all persons as studious to advance the interest of others, as they are to promote their own: let us suppose them as kind, as candid, as forbearing, as forgiving towards others, as they would wish others to be towards themselves: what a world would this be! it would be a very heaven upon earth Truly, the commendation bestowed upon a compliance with this commandment [Note: Jam 2:8.], amply attests the mind of God respecting it ]
3.
In importance
[Without the love of God, all that we can possess is of no value. The same also may we say respecting the love of our neighbour. On it, no less than on the former, do the law and the prophets depend [Note: Mat 22:40.]: without it, all our pretences to the love of God are vain [Note: 1Jn 4:20.]. We may have the most eminent gifts, and appear to exercise the most distinguished graces, and after all be nothing in the sight of God, if we be not under the influence of this Divine principle [Note: 1Co 13:1-3.]. By this we fulfil the law [Note: Gal 5:14.]; and therefore the want of it must constitute us transgressors of the deepest die ]
We may learn from hence,
1.
How much we need a Saviour
[Ignorant people not only reject the Gospel, but cut off also one half of the law, omitting what relates to God, and retaining only the duties of the second table. But we will suppose for a moment, that our duty to God is of no consideration; and that our duty to our neighbour comprehends all that we need regard; yet who will venture to rest his hopes upon this ground, that he has fulfilled his duty? Ah! we must be ignorant indeed, if we do not see that we have violated this commandment every day of our lives, and that our mouths must be stopped as guilty before God.
Put away then, my beloved brethren, your delusive hopes; and look for mercy through the merits of Him who fulfilled the law for you. It is through his vicarious sufferings that your selfishness must be pardoned [Note: 2Co 5:21.]; and through his obedience alone that you must find acceptance with God [Note: Rom 5:19.].]
2.
How we may best approve ourselves to him who has become our Saviour
[The fulfilling of this law is that which Christ regards as the most acceptable expression of our regard for Him. He has enforced it by new motives, and exemplified it in a new manner, and has taught us to consider our obedience to it as the best evidence of our sincerity. Behold, then, ye professors of religion, what ye have to do: get your self-love mortified, and your love to others strengthened and increased. Get your hearts enlarged towards enemies as well as friends (for if ye love your friends only, what do ye more than others?), and let your love to them be without dissimulation. There is indeed a peculiar love due to the household of faith; but though it should be superlatively exercised towards them, it should not be confined to them exclusively. Every human being should have an interest in your regards; and towards all, you should do as you would be done unto. Let this be the invariable rule of your conduct; so will you adorn your holy profession, and glorify your Father that is in heaven.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
31 And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.
Ver. 31. See Trapp on “ Mat 22:39 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
31. ] Our Lord adds this second, as an application or bringing home of the first.
The first is the Sun , so to speak, of the spiritual life: this the lesser light , which reflects the shining of that other. It is like to it, inasmuch as both are laws of love: both deduced from the great and highest love: both dependent on ‘I am the Lord thy God,’ Lev 19:18 .
Stier sets forth beautifully the strong contrast between the requirements of these two commands , and the then state of the Jewish Church: see Joh 7:19 .
Fuente: Henry Alford’s Greek Testament
Thou shalt, &o. Quoted from Lev 19:18.
neighbour = the one near. Compare Mat 5:43. Luk 10:27, Luk 10:29, Luk 10:36,
none, &c = not (Greek. ou. App-105.) another commandment greater.
Fuente: Companion Bible Notes, Appendices and Graphics
31.] Our Lord adds this second, as an application or bringing home of the first.
The first is the Sun, so to speak, of the spiritual life:-this the lesser light, which reflects the shining of that other. It is like to it, inasmuch as both are laws of love: both deduced from the great and highest love: both dependent on I am the Lord thy God, Lev 19:18.
Stier sets forth beautifully the strong contrast between the requirements of these two commands, and the then state of the Jewish Church: see Joh 7:19.
Fuente: The Greek Testament
Thou: Lev 19:13, Mat 7:12, Mat 19:18, Mat 19:19, Mat 22:39, Luk 10:27, Luk 10:36, Luk 10:37, Rom 13:8, Rom 13:9, 1Co 13:4-8, Gal 5:14, Jam 2:8-13, 1Jo 3:17-19, 1Jo 4:7, 1Jo 4:8, 1Jo 4:21
Reciprocal: Lev 19:18 – thou shalt Mat 5:43 – Thou
Fuente: The Treasury of Scripture Knowledge
1
The preceding command is first in priority, but the second one is like it in the sense of authority that is back of it.
Fuente: Combined Bible Commentary
Mar 12:31. And the second is like Of a like comprehensive nature; comprising the whole of our duty to man. Thou shalt love thy neighbour The precept enjoining love to our neighbour is like to the great commandment which enjoins the love of God, because charity is the sister of piety, clearly proving its relation by the similarity of its features, complexion, and temper. As piety is the offspring of God, so is its sister, charity, being enjoined by the same authority, and produced by the influence of the same Spirit. Piety and charity consist of the like motions and dispositions of soul, and are kept alive by the same kind of nourishment; the beauties of moral excellence appearing, whether in the great Father, or in his children, who bear his image. They have the same happy tendency to make those in whom they reside, like God, who is God by being good and doing good; like him, also, in his felicity, which arises, not only from the possession, but from the communication of his goodness. They are like to each other in their sublime and important nature, and of like use in the conduct of life; the one being the principle from which the whole duty we owe to God must spring; the other that from which the whole duty we owe to man must flow. To conclude they have a like power on the minds of the beholders, raising both esteem and love wherever they appear in their genuine beauty. These are the features by which piety and charity are strongly marked, by which their affinity to each other is clearly proved, and by which they are rendered sister graces, and inseparable companions. Macknight. There is no other moral, much less ceremonial, commandment, greater than these.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The scribe had requested one commandment, but Jesus gave him two. Love for man in Lev 19:18 grows out of love for God in Deu 6:4-5 and is inseparable from it philosophically. The Jews regarded only fellow Jews and full proselytes as their neighbors, but Jesus taught that a neighbor is anyone with whom we have any dealings whatsoever (cf. Luk 10:25-27). "Neighbor" (Gr. plesion, lit. one nearby) is a generic term for fellowman.
We are to love all others as we love ourselves. The Law assumed that every person has a fundamental love for himself or herself. We demonstrate this love by caring for ourselves in many different ways. [Note: For refutation of the view that this command implies that we must learn to love ourselves before we can love others, see Robert L. Thomas, Evangelical Hermeneutics, pp. 130-31.] Loving our neighbors as ourselves does not mean spending the same time or money to meet the needs of others that we do to meet our own needs since this would be impossible. It means treating others as we treat ourselves.
These are the greatest commandments because they summarize the two basic responsibilities of the Law, our duties toward God and those toward other people. These are basic human responsibilities. The termination of the Mosaic Code does not invalidate them. They have been primary since creation and will continue as such forever because of man’s relationship to God and because of the unity of the human race.