1 Machabæorum 22:40

Jerome's Latin Vulgate

In his duobus mandatis universa lex pendet, et prophetæ.

Parallel Translations

Nova Vulgata (1979)
In his duobus mandatis universa Lex pendet et Prophetae".

Clementine Latin Vulgate (1592)
In his duobus mandatis universa lex pendet, et prophet�.

Bible Verse Review
  from Treasury of Scripure Knowledge

Matthew 7:12, John 1:17, Romans 3:19-21, Romans 13:9, 1 Timothy 1:5, 1 John 4:7-11, 1 John 4:19-21, James 2:8

Reciprocal: Leviticus 19:18 - thou shalt Matthew 5:43 - Thou Acts 24:14 - in the law Romans 13:8 - Owe Romans 13:10 - love is Galatians 5:14 - all

Gill's 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 Romans 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, שהכל תלוי בו, "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.

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 Matthew 22:40. 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, Romans 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.