the Week of Proper 20 / Ordinary 25
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Jerome's Latin Vulgate
1 Machabæorum 22:34
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- InternationalParallel Translations
Pharisaei autem audientes quod silentium imposuisset sadducaeis, convenerunt in unum.
Pharis�i autem audientes quod silentium imposuisset sadduc�is, convenerunt in unum :
Bible Verse Review
from Treasury of Scripure Knowledge
when: Mark 12:28
they: Matthew 12:14, Matthew 25:3-5, Isaiah 41:5-7, John 11:47-50, Acts 5:24-28, Acts 19:23-28, Acts 21:28-30
Reciprocal: 1 Kings 18:21 - answered Job 32:15 - amazed Psalms 62:4 - consult Matthew 3:7 - the Pharisees Matthew 16:1 - Pharisees Matthew 22:41 - General Mark 8:11 - Pharisees Luke 20:26 - and they marvelled Luke 20:39 - thou
Gill's Notes on the Bible
But when the Pharisees had heard,.... Either with their own ears, they being some of them present: or rather from the relation of others, from the Scribes, who expressed their approbation of Christ's answer to the Sadducees; for the Pharisees, with the Herodians, in a body, had left him, and were gone to their respective places of abode; or to them that sent them, being baffled and confounded by him: but now hearing
that he had put the Sadducees to silence, or stopped their mouths, having nothing to reply, which itself, was not disagreeable; for they were as opposite as could be to them in the doctrine of the resurrection, and in other things, and were their sworn and avowed enemies: and yet it sadly gravelled them, that Christ should be too hard for, and get the victory over all sects among them. Wherefore, considering that should he go on with success in this manner, his credit with the people would increase yet more and more; and therefore, though they had been so shamefully defeated in two late attempts, yet
they were gathered together in great hurry upon this occasion. The Ethiopic version reads it, "they were gathered to him", that is, to Christ; and so reads the copy that Beza gave to the university of Cambridge: but the other reading, as it is general, so more suitable to the place: they gathered together at some certain house, where they consulted what to do, what methods to take, to put a stop to his growing interest with the people, and how they might bring him into disgrace with them; and they seemed to have fixed on this method, that one among them, who was the ablest doctor, and best skilled in the law, should put a question to him relating to the law, which was then agitated among them, the solution of which was very difficult; and they the rather chose to take this course by setting a single person upon him, that should he succeed, the victory would be the greater, and the whole sect would share in the honour of it; and should he be silenced, the public disgrace and confusion would only fall on himself, and not the whole body, as in the former instances. This being agreed to, they went unto him.
Barnes' Notes on the Bible
Jesus converses with a Pharisee respecting the law - See also Mark 12:28-34.
Matthew 22:34
The Pharisees ... were gathered together - That is, either to rejoice that their great rivals, the Sadducees, had been so completely silenced, or to lay a new plan for ensnaring him, or perhaps both. They would rejoice that the Sadducees had been confounded, but they would not be the less desirous to involve Jesus in difficulty. They therefore endeavored, probably, to find the most difficult question in dispute among themselves, and proposed it to him to perplex him.
Matthew 22:35
A lawyer - This does nor mean one that “practiced” law, as among us, but one learned or skilled in the law of Moses.
Mark calls him “one of the scribes.” This means the same thing. The scribes were men of learning - particularly men skilled in the law of Moses. This lawyer had heard Jesus reasoning with the Sadducees, and perceived that he had put them to silence. He was evidently supposed by the Pharisees to be better qualified to hold a debate with him than the Sadducees were, and they had therefore put him forward for that purpose. This man was probably of a candid turn of mind; perhaps willing to know the truth, and not entering very fully into their malicious intentions, but acting as their agent, Mark 12:34.
Tempting him - Trying him. Proposing a question to test his knowledge of the law.
Matthew 22:36
Which is the great commandment? - That is, the “greatest” commandment, or the one most important.
The Jews are said to have divided the law into “greater and smaller” commandments. Which was of the greatest importance they had not determined. Some held that it was the law respecting sacrifice; others, that respecting circumcision; others, that pertaining to washings and purifying, etc.
The law - The word “law” has a great variety of significations; it means, commonly, in the Bible, as it does here, “the law given by Moses,” recorded in the first five books of the Bible.
Matthew 22:37
Jesus said unto him ... - Mark says that he introduced this by referring to the doctrine of the unity of God “Hear, O Israel! the Lord thy God is one Lord” - taken from Deuteronomy 6:4. This was said, probably, because all true obedience depends on the correct knowledge of God. None can keep his commandments who are not acquainted with his nature, his perfections, and his right to command,
Thou shalt love the Lord thy God with all thy heart - The meaning of this is, thou shalt love him with all thy faculties or powers. Thou shalt love him supremely, more than all other beings and things, and with all the ardor possible. To love him with all the heart is to fix the affections supremely on him, more strongly than on anything else, and to be willing to give up all that we hold dear at his command,
With all thy soul - Or, with all thy “life.” This means, to be willing to give up the life to him, and to devote it all to his service; to live to him, and to be willing to die at his command,
With all thy mind - To submit the “intellect” to his will. To love his law and gospel more than we do the decisions of our own minds. To be willing to submit all our faculties to his teaching and guidance, and to devote to him all our intellectual attainments and all the results of our intellectual efforts.
“With all thy strength” (Mark). With all the faculties of soul and body. To labor and toil for his glory, and to make that the great object of all our efforts.
Matthew 22:38
This the first tend great commandment - This commandment is found in Deuteronomy 6:5. It is the “first” and greatest of all; first, not in “order of time,” but of “importance; greatest” in dignity, in excellence, in extent, and duration. It is the fountain of all others. All beings are to be loved according to their excellence. As God is the most excellent and glorious of all beings, he is to be loved supremely. If he is loved aright, then our affections will be directed toward all created objects in a right manner.
Matthew 22:39
The second is like unto it - Leviticus 19:18. That is, it resembles it in importance, dignity, purity, and usefulness. This had not been asked by the lawyer, but Jesus took occasion to acquaint him with the substance of the whole law. For its meaning, see the notes at Matthew 19:19. Compare Romans 13:9. Mark adds, “there is none other commandment greater than these.” None respecting circumcision or sacrifice is greater. They are the fountain of all.
Matthew 22:40
On these two commandments hang ... - That is, these comprehend the substance of what Moses in the law and what the prophets have spoken.
What they have said has been to endeavor to win people to love God and to love each other. Love to God and man comprehends the whole of religion, and to produce this has been the design of Moses, the prophets, the Saviour, and the apostles.
Mark Mark 12:32-34 adds that the scribe said, “Well, Master, thou hast said the truth;” and that he assented to what Jesus had said, and admitted that to love God and man in this manner was more than all burnt-offerings and sacrifices; that is, was of more value or importance. Jesus, in reply, told him that he was “not far from the kingdom of heaven;” in other words, by his reply he had shown that he was almost prepared to receive the doctrines of the gospel. He had evinced such an acquaintance with the law as to prove that he was nearly prepared to receive the teachings of Jesus. See the notes at Matthew 3:2.
Mark and Luke say that this had such an effect that no man after that durst ask him any question, Luke 20:40; Mark 12:34. This does not mean that none of his disciples durst ask him any question, but none of the Jews. He had confounded all their sects - the Herodians Matthew 22:15-22; the Sadducees Matthew 22:23-33; and, last, the Pharisees Matthew 22:34-40. Finding themselves unable to confound him, everyone gave up the attempt at last.
Clarke's Notes on the Bible
Verse 34. They were gathered together. — επι το αυτο - they came together with one accord, or, for the same purpose; i.e. of ensnaring him in his discourse, as the Sadducees had done, Matthew 22:23.
The Codex Bezae and several of the Itala have επαυτον, against him. Camen togidre into oon. - Old MS. Eng, Bib.
