Exegetical and Hermeneutical Commentary of Matthew 22:40
On these two commandments hang all the law and the prophets.
Verse 40. On these two – hang all the law and the prophets.] They are like the first and last links of a chain, all the intermediate ones depend on them. True religion begins and ends in love to God and man. These are the two grand links that unite God to man, man to his fellows, and men again to God.
Love is the fulfilling of the law, says St. Paul, Ro 13:10; for he who has the love of God in him delights to obey the Divine precepts, and to do all manner of kindness to men for God’s sake.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
On these two commandments hang all the law and the prophets. Not that all that is contained in the five books of Moses, and in the books of the prophets, and other writings of the Old Testament, is comprehended in, and is reducible to these two precepts; for there are many things delivered by way of promise, written by way of history, c. which cannot, by any means, be brought into these two general heads: but that everything respecting duty that is suggested in the law, or is more largely explained and pressed in any of the writings of the prophets, is summarily comprehended in these two sayings: hence love is the fulfilling of the law see Ro 13:8. The substance of the law is love; and the writings of the prophets, as to the preceptive part of them, are an explanation of the law, and an enlargement upon it: hence the Jews have a saying c, that “all the prophets stood on Mount Sinai”, and received their prophecies there, because the sum of them, as to the duty part, was then delivered. Beza thinks, that here is an allusion to the “phylacteries”, or frontlets, which hung upon their foreheads and hands, as a memorial of the law. And certain it is, that the first of these commands, and which is said to be the greatest, was written in these phylacteries. Some take the phrase, “on these hang all the law and the prophets”, to be a mere Latinism, but it is really an Hebraism, and often to be met with in the Jewish writings: so Maimonides says d,
“the knowledge of this matter is an affirmative precept, as it is said, “I am the Lord thy God”; and he that imagines there is another God besides this, transgresses a negative, as it is said, “thou shalt have no other Gods before me”; and he denies the fundamental point, for this is the great foundation, , “on which all hang”:”
and so the word is used in many other places e. The sense is plainly this, that all that are in the law and prophets are consistent with, and dependent on these things; and are, as the Persic version renders the word, “comprehended” in them, and cannot be separated from them.
c Jarchi in Isa. xlviii. 16. & in Mal. i. 1. d Hilch. Yesode Hatorah, c. 1. sect. 6. e Vid. Abkath Rokel. l. 1. p. 3.
Fuente: John Gill’s Exposition of the Entire Bible
Mat 22:40
. On these two commandments. I now return to Matthew, where Christ says that all the Law and the prophets depend on these two commandments; not that he intends to limit to them (78) all the doctrine of Scripture, but because all that is anywhere taught as to the manner of living a holy and righteous life must be referred to these two leading points. For Christ does not treat generally of what the Law and the Prophets contain, but, in drawing up his reply, states that nothing else is required in the Law and the prophets than that every man should love God and his neighbors; as if he had said, that the sum of a holy and upright life consists in the worship of God and in charity to men, as Paul states that charity is
the fulfilling of the law, (Rom 13:10.)
And therefore some ill-informed persons are mistaken in interpreting this saying of Christ, as if we ought to seek nothing higher in the Law and the Prophets. For as a distinction ought to be made between the promises and the commandments, so in this passage Christ does not state generally what we ought to learn from the word of God, but explains, in a manner suited to the occasion, the end to which all the commandments are directed. Yet the free forgiveness of sins, by which we are reconciled to God, — confidence in calling on God, which is the earnest of the future inheritance, — and all the other parts of faith, though they hold the first rank in the Law, do not depend on these two commandments; for it is one thing to demand what we owe, and another thing to offer what we do not possess. The same thing is expressed in other words by Mark, that there is no other commandment greater than these.
(78) “ Restraindre à ce sommaire;” — “to limit to this summary.”
Fuente: Calvin’s Complete Commentary
(40) All the law and the prophets.The words are coupled, as in Mat. 5:17; Mat. 7:12, to indicate the whole of the revelation of the divine will in the Old Testament. The two great commandments lay at the root of all. The rest did but expand and apply them; or, as in the ceremonial, set them forth symbolically; or, as in the law of slavery and divorce, confined their application within limits, which the hardness of mens hearts made necessary. For the glowing assent of the scribe to our Lords teaching, and our Lords approval of him, see Notes on Mar. 12:32-34.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
40. On these two hang They are the statement of that temper of heart from which we all acknowledge that the keeping of all the law and prophets would arise. Law and the prophets The law given by God, with the prophets to enforce and predict the consequences of obedience or infringement.
Fuente: Whedon’s Commentary on the Old and New Testaments
“On these two commandments the whole law hangs, and the prophets.”
That is why Jesus could say that the whole Law hangs on these two commandments, together with the prophets. For without this love neither the Law nor the prophets can be fulfilled. By this combination of the Law and the Prophets we are taken back to Mat 5:17 and Mat 7:12, and all that lies between, for God’s purpose for us in Jesus is that we, as far as it is possible for us, fulfil the Law and the prophets, combining this fulfilment with the idea of our love for our Father in Heaven as assumed in the Sermon on the Mount. Indeed these two commandments are to be seen as the very foundation for that Sermon, for while love for God is not specifically mentioned there it is everywhere assumed (Mat 5:3-9; Mat 5:45; Mat 6:6; Mat 6:24; Mat 6:33; Mat 7:22), and love for our neighbour is specifically required (Mat 5:39-48). Without such love we could not possibly fulfil the Sermon on the Mount. Its demands would be too great.
It is true, of course, that the general idea of what Jesus said in this combination is found in the Testament of the Twelve patriarchs (1st century BC), where we read, ‘Love the Lord and love your neighbour, have compassion on the poor and weak’ (Issachar Mat 5:2). ‘I loved the Lord, in the same way also every man with my whole heart’ (Issachar Mat 7:6). ‘Love the Lord through all your life, and one another with a true heart’ (Dan 5:3). But in these cases love for God and neighbour are not stated as being the fundamental basis of the Law. And in fact the ideas were not new there either, for they were found in the Law of Moses, as in the end they simply summarised the ten commandments, and the fundamental expressions of the Law.
Yet as far as we are aware Jesus was the first specifically to bring these two commandments together as one in this way as indicating the whole basis of the Law. The incident in Luk 10:25-37, where the Pharisee cites them leading up to the parable of the good Samaritan, may possibly indicate that the combination was well known, but it may equally be that he had them in mind there precisely because he had heard Jesus citing them. However, that is not of great importance, for Jesus’ genius lay not so much in having ideas that no one had thought of individually before, as in bringing them all together succintly and giving them a deeper meaning. He revealed in depth what others had made known fleetingly. Thus what is more important is that Jesus declared that they summed up the Law and the prophets, and that that meant that a man’s attitude of heart was more important than the details of the Law, although He did not by that invalidate the Law, but rather revealed that such love should be an attitude of heart that was determined to fulfil the Law and the Prophets.
In a sense this passage forms an inclusio, along with Mat 5:17 in the Sermon on the Mount, enclosing within it the whole ministry of Jesus, and thus commencing and ending His general ministry with concentration on our behaviour towards God and our neighbour, and the necessity to obey the Law and the Prophets. This latter reference is then followed by the seven ‘woes’ on those who did fail to love God in this way, just as the love of God in the Sermon on the Mount began to be portrayed in the seven ‘blessings’ on those who had begun to love Him, for in the end we love Him because He first loved us.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 22:40. On these two commandment, &c. The meaning is, that the whole reason of religion (which, in the Jewish dispensation, was included in the law and the prophets) lies in these two general commandments; that in these all particular precepts and duties are comprized: that nothing can be of any obligation in religion, but as it relates either to the love we owe to God, or the love we owe to our neighbour. The relation between God and man being once known, the first conclusion is, that we ought to love the Lord our God with all, &c. that is, with all our power; and, till this general principle be established, the particular duties owing to God cannot fall under consideration. Thereis no room to inquire after the proper instances of expressing our love to God, till the general obligation of loving God be known and admitted. The same reason holds likewise as to the other general head of religion,the love of our neighbour. But these general principles being once established, the particular duties flow from them of course. The love of God, and the love of our neighbour, if carefully attended to, will easily grow into a complete system of experimental and practical religion. The duties of religion are all relative, regarding either God or man; and there is no relative duty which love does not readily transform itself into, upon the mere view of the different circumstances of the person concerned. Love, with regard to a superior, becomes honour and respect. With respect to equals, it is friendship and benevolence; towards inferiors, it is courtesy and condescension: if it regards the happy and prosperous, it is joy and pleasure; if it looks towards the miserable, it is pity and compassion; it is a tenderness which will discover itself in all the acts of mercy and humanity. In negative duties, this principle is no less effectual than in positive. Love will not permit us to injure, oppress, or offend our brother; it will not give us leave to neglect our superiors, or despise our inferiors; it will restrain every inordinate passion, and will not suffer us to gratify our envy at the expence of our neighbour’s credit or reputation. The same may be said of our love to God; for the duties which we owe to God are founded in the relation between God and us. Were there no such relation, the perfections of God might be matter of admiration, but could not be the ground of duty and obedience. I have observed that love naturally transforms itself into all relative duties which arise from the circumstances of the persons related. Thus, in the present case, if we love God, and consider him as the Lord and governor of the world, ourlove will soon become obedience; if we consider him as wise, good, and gracious, our love will become honour and admiration; if we add to these our own weakness and infirmity, love will teach us dependence, and prompt us in all our wants to fly for refuge to our great Protector; and thus in all other instances may the particular duties be drawn from this general principle. Prayer and praise, and other parts of divine worship which are the acts of these duties, are so clearlyconnected to them, that there is no need of shewing distinctly concerning them, how they flow from this general commandment.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 22:40 . Those two commandments contain the fundamental principle of the whole of the commandments in the Old Testament.
] with emphasis: these are the two commandments on which, etc.
] depends thereon, so that those commandments constitute the basis and essential condition of the moral character of all the others, Rom 13:8 f.; Gal 5:14 . Comp. Plat. Legg . viii. p. 831 C: . Pind. Ol. vi. 125; Xen. Symp. viii. 19; Gen 44:30 ; Jdt 8:24 .
] so far as the preceptive element in them is concerned. Comp. on Mat 5:17 . Thus Jesus includes more in His reply than was contemplated by the question (Mat 22:36 ) of the .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
40 On these two commandments hang all the law and the prophets.
Ver. 40. Hang all the law and prophets ] Yea, and the gospel too; for love is both the complement of the law and the supplement of the gospel, Rom 13:10 ; Joh 13:34 . It is the filling up of the law (as the word signifieth), for that it clotheth the duties of the law with the glory of a due manner, and seateth them upon their due subjects, with unwearied labours of constant well doing. The prophets also hang ( ) upon the same nail of love with the law, so some frame the metaphor here used. As some others rather think that our Saviour in this expression alludeth to the Jewish phylacteries, Heb. Totaphoth, which were scrolls of parchment having the commandments written in them, which the Pharisees wear about their heads and arms to remind them of obedience to the law.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
40. . . . ] in the sense of ch. Mat 5:17 ; Mat 7:12 all the details of God’s ancient revelation of His will, by whomsoever made.
Fuente: Henry Alford’s Greek Testament
Mat 22:40 . . . Jesus winds up by declaring that on these two hangs, is suspended, the whole law, also the prophets = the moral drift of the whole O. T. is love ; no law or performance of law of any value save as love is the soul of it. So Jesus soars away far above the petty disputes of the schools about the relative worth of isolated precepts; teaching the organic unity of duty.
Fuente: The Expositors Greek Testament by Robertson
On = In. Greek. en. App-104.
all = the whole.
Fuente: Companion Bible Notes, Appendices and Graphics
40. . . .] in the sense of ch. Mat 5:17; Mat 7:12-all the details of Gods ancient revelation of His will, by whomsoever made.
Fuente: The Greek Testament
Mat 22:40. – ,[976] hangs[977]-and the prophets. The Latin Codices have pendet, et prophet-hangs, and the prophets: whence the Canterbury MS. has the reading . The question was concerning the law: the reply concerns the law especially: see Mat 22:36; Mat 22:40. The Anglo-Saxon version has not ; and it might seem a gloss from ch. Mat 7:12, because the verb is in the singular number, and the disputed clause follows afterwards. The fathers, however, have it, including even Tertullian, if the copies of him are not corrupt. And again, the Anglo-Saxon version frequently omits something which is found in the Latin. The matter requires further consideration, is an elegant verb. He who takes away either of these commandments, takes away the law.[978]
[976] E. M. reads .-(I. B.)
[977] E. V. has hang, which agrees with the reading of E. M., q. v. supra.-(I. B.)
[978] Which comprises so many commandments.-V. g.
BDLZabc Vulg. Syr. and Hil. read . Orig. 3, 981b supports Rec. text, after -ED.
Fuente: Gnomon of the New Testament
Mat 7:12, Joh 1:17, Rom 3:19-21, Rom 13:9, 1Ti 1:5, 1Jo 4:7-11, 1Jo 4:19-21, Jam 2:8
Reciprocal: Lev 19:18 – thou shalt Mat 5:43 – Thou Act 24:14 – in the law Rom 13:8 – Owe Rom 13:10 – love is Gal 5:14 – all
Fuente: The Treasury of Scripture Knowledge
2:40
The first four commandments pertain especially to man’s attitude toward God, and the other six have to do with man to man. (See Exo 20:1-17.) If a man loves God with all his heart he will observe the four commandments that pertain to Him; and if he loves his neighbor as himself, he will observe all of the six that pertain to that neighbor. That is why Jesus said that the whole law and prophets hang on these two. That word is from KREMANNUO which Thayer defines, “To be suspended, to hang,” and he explains it as follows: “The meaning is, all the law and the Prophets (i. e.. the teaching of the Old Testament on morality) is summed up in these two precepts.”
Fuente: Combined Bible Commentary
Mat 22:40. Doth hang. Like a door on its hinges. The cardinal precepts have a common principle.
The whole law, i.e., all the Mosaic economy, and the prophets, the subsequent revelations of God. Between the law, which they used as a snare, and the prophets, who foretold of Christ, there was no contradiction. On the response of the scribe, see Mar 12:32-34.
Fuente: A Popular Commentary on the New Testament
Verse 40
Hang; depend. All duties are included in these two principles of love to God and love to man.
Matthew 22:42-45. The Jews supposed that the Messiah would be an earthly monarch, making Jerusalem the metropolis of an empire of undefined extent and grandeur. This question was intended to show them how little they understood the real nature and the true dignity of the Messiah’s kingdom.
Fuente: Abbott’s Illustrated New Testament
The rest of the Old Testament hangs from or flows out of these two commandments. All the other laws deal with specific applications of one or the other of these two commands. The prophets consistently stressed the importance of heart reality with God and genuine love for one’s neighbor. Without these two commandments the Old Testament lacks unifying summaries. These are the most important commandments, but they are not the only ones.
"Mark includes the clause ’. . . is much more than all burnt offerings and sacrifices’ (Mar 12:33). Matthew omits this since it might offend his [unsaved] Jewish reader, and the point is well made without it." [Note: Toussaint, Behold the . . ., p. 259.]
This declaration prepared for Jesus’ denunciation of the religious leaders in Mat 23:1-36.
"Jesus had now answered three difficult questions. He had dealt with the relationship between religion and government, between this life and the next life, and between God and our neighbors. These are fundamental relationships, and we cannot ignore our Lord’s teachings. But there is a question more fundamental than these, and Jesus asked it of His enemies." [Note: Wiersbe, 1:82.]