*Minor differences ignored. Grouped by changes, with first version listed as example.
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 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, (Romans 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.
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.
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.
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, , "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 Isaiah. xlviii. 16. & in Malachi. i. 1. (d) Hilch. Yesode Hatorah, c. 1. sect. 6. (e) Vid. Abkath Rokel. l. 1. p. 3.
*More commentary available at chapter level.