1 Machabæorum 22:37

Jerome's Latin Vulgate

Ait illi Jesus: Diliges Dominum Deum tuum ex toto corde tuo, et in tota anima tua, et in tota mente tua.

Parallel Translations

Nova Vulgata (1979)
Ait autem illi: "Diliges Dominum Deum tuum in toto corde tuo et in tota anima tua et in tota mente tua:

Clementine Latin Vulgate (1592)
Ait illi Jesus : Diliges Dominum Deum tuum ex toto corde tuo, et in tota anima tua, et in tota mente tua.

Bible Verse Review
  from Treasury of Scripure Knowledge

Deuteronomy 6:5, Deuteronomy 10:12, Deuteronomy 30:6, Mark 12:29, Mark 12:30, Mark 12:33, Luke 10:27, Romans 8:7, Hebrews 10:16, Hebrews 10:17, 1 John 5:2-5

Reciprocal: Leviticus 3:14 - the fat that covereth Leviticus 3:16 - all the fat Deuteronomy 11:22 - to love Deuteronomy 30:16 - to love Joshua 22:5 - love 1 Kings 2:4 - with all their heart 1 Kings 3:3 - loved 2 Kings 23:3 - with all their heart Psalms 119:96 - but thy Matthew 10:37 - that loveth father Matthew 22:21 - and Matthew 23:23 - the weightier John 5:23 - all men Romans 5:5 - because Romans 7:14 - the law Ephesians 6:24 - in sincerity 1 John 2:7 - but 1 John 4:21 - General

Gill's Notes on the Bible

Jesus said unto him,.... Directly, without taking time to think of it; and though he knew with what design it was put to him, yet, as an answer to it might be useful and instructive to the people, as well as silence and confound his adversaries, he thought fit to give one; and is as follows, being what is expressed in Deuteronomy 6:5.

thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; that is, with all the powers and faculties of the soul, the will, the understanding, and the affections; in the most sincere, upright, and perfect manner, without any dissimulation and hypocrisy, and above all objects whatever, for this the law requires; and which man, in his state of innocence, was capable of, though now fallen, he is utterly unable to perform; so far from it, that without the grace of God, he has no true love at all to God, in his heart, soul and mind, but all the reverse; his carnal mind is enmity against God, and everything that is divine and good, or that belongs unto him: and though this is now the case of man, yet his obligation to love the Lord in this manner is still the same; and when the Spirit of God does produce the grace and fruit of love in his soul, he does love the Lord sincerely; because of the perfections of his nature, and the works of his hands, and because of the blessings of grace bestowed, and especially for Christ, the unspeakable gift of his love; and most affectionately does he love him, when he is most sensible of his everlasting and unchangeable love to him, and when that is shed abroad by the Spirit; "for we love him, because he first loved us", 1 John 4:19 instead of, "with all thy mind", as here, in Deuteronomy 6:5 it is read, "with all thy might"; and which clause is here added by the Syriac, Persic, and Ethiopic versions, as it is in

Mark 12:30. The Hebrew phrase seems to denote the vehemency of affections, with which God is to be beloved. Though the Jewish writers s paraphrase and interpret it, "with all thy substance", or "money"; and in the Misna t, the following interpretation is given of the whole;

""with all thy heart", with thy imaginations, with the good imagination, and with the evil imagination; and "with all thy soul", even if he should take away thy soul; and "with all thy strength", with all thy "mammon", or riches; or otherwise, "with all thy might", with every measure he measures unto thee, do thou measure unto him;''

that is, as one of the commentators says u, whether it be good or evil; or, as another w, in every case that happens give thanks to God, and praise him. And certain it is, that as God is to be loved in the strongest manner we are capable of, and with all we have, and are; so always, at all times, under all dispensations of his providence, and upon all accounts, and for all he does towards, in, upon, and for us.

s Targum Onk. & Jarchi in Deut. vi. 5. t Beracot, c. 9. sect. 5. Vid. Targum Jon. in Dent. vi. 5. u Bartenora in Misn. ib. w Maimon. in ib.

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 37. Thou shalt love the Lord — This is a subject of the greatest importance, and should be well understood, as our Lord shows that the whole of true religion is comprised in thus loving God and our neighbour.

It may not be unnecessary to inquire into the literal meaning of the word love. αγαπη, from αγαπαω, I love, is supposed to be compounded either of αγαν and ποιειν, to act vehemently or intensely; or, from αγειν κατα παν, because love is always active, and will act in every possible way; for he who loves is, with all his affection and desire, carried forward to the beloved object, in order to possess and enjoy it. Some derive it from αγαν and παυεσθαι, to be completely at rest, or, to be intensely satisfied; because he who loves is supremely contented with, and rests completely satisfied in, that which he loves. Others, from αγαν and παω, because a person eagerly embraces, and vigorously holds fast, that which is the object of his love. Lastly, others suppose it to be compounded of αγαω, I admire, and παυομαι, I rest, because that which a man loves intensely he rests in, with fixed admiration and contemplation. So that genuine love changes not, but always abides steadily attached to that which is loved.

Whatever may be thought of these etymologies, as being either just or probable, one thing will be evident to all those who know what love means, that they throw much light upon the subject, and manifest it in a variety of striking points of view. The ancient author of a MS. Lexicon in the late French king's library, under the word αγαπη, has the following definition: σπαϚος προθεσις επι τη φιλια του φιλουμενου - Σομψυχια. "A pleasing surrender of friendship to a friend: - an identity or sameness of soul." A sovereign preference given to one above all others, present or absent: a concentration of all the thoughts and desires in a single object, which a man prefers to all others. Apply this definition to the love which God requires of his creatures, and you will have the most correct view of the subject. Hence it appears that, by this love, the soul eagerly cleaves to, affectionately admires, and constantly rests in God, supremely pleased and satisfied with him as its portion: that it acts from him, as its author; for him, as its master; and to him, as its end. That, by it, all the powers and faculties of the mind are concentrated in tho Lord of the universe. That, by it, the whole man is willingly surrendered to the Most High: and that, through it, an identity, or sameness of spirit with the Lord is acquired-the man being made a partaker of the Divine nature, having the mind in him which was in Christ, and thus dwelling in God, and God in him.

But what is implied in loving God with all the heart, soul, mind, strength, c., and when may a man be said to do this?

1. He loves God with all his heart, who loves nothing in comparison of him, and nothing but in reference to him: - who is ready to give up, do, or suffer any thing in order to please and glorify him:-who has in his heart neither love nor hatred, hope nor fear, inclination, nor aversion, desire, nor delight, but as they relate to God, and are regulated by him.

2. He loves God with all his soul, or rather, εν ολη τη ψυχη, with all his life, who is ready to give up life for his sake - to endure all sorts of torments, and to be deprived of all kinds of comforts, rather than dishonour God: - who employs life with all its comforts, and conveniences, to glorify God in, by, and through all: - to whom life and death are nothing, but as they come from and lead to God, From this Divine principle sprang the blood of the martyrs, which became the seed of the Church. They overcame through the blood of the Lamb, and loved not their lives unto the death. See Revelation 12:11.

3. He loves God with all his strength (Mark 12:30 Luke 10:27) who exerts all the powers of his body and soul in the service of God: - who, for the glory of his Maker, spares neither labour nor cost - who sacrifices his time, body, health, ease, for the honour of God his Divine Master: - who employs in his service all his goods, his talents, his power, credit, authority, and influence.

4. He loves God with all his mind (intellect - διανοια) who applies himself only to know God, and his holy will: - who receives with submission, gratitude, and pleasure, the sacred truths which God has revealed to man: - who studies no art nor science but as far as it is necessary for the service of God, and uses it at all times to promote his glory - who forms no projects nor designs but in reference to God and the interests of mankind: - who banishes from his understanding and memory every useless, foolish, and dangerous thought, together with every idea which has any tendency to defile his soul, or turn it for a moment from the centre of eternal repose. In a word, he who sees God in all things - thinks of him at all times - having his mind continually fixed upon God, acknowledging him in all his ways - who begins, continues, and ends all his thoughts, words, and works, to the glory of his name: - this is the person who loves God with all his heart, life, strength, and intellect. He is crucified to the world, and the world to him: he lives, yet not he, but Christ lives in him. He beholds as in a glass the glory of the Lord, and is changed into the same image from glory to glory. Simply and constantly looking unto Jesus, the author and perfecter of his faith, he receives continual supplies of enlightening and sanctifying grace, and is thus fitted for every good word and work. O glorious state! far, far, beyond this description! which comprises an ineffable communion between the ever-blessed Trinity and the soul of man!