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  • PARALLEL BIBLE - Matthew 22:39


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    King James Bible - Matthew 22:39

    And the second is like unto it, Thou shalt love thy neighbour as thyself.

    World English Bible

    A second likewise is this, 'You shall love your neighbor as yourself.'

    Douay-Rheims - Matthew 22:39

    And the second is like to this: Thou shalt love thy neighbor as thyself.

    Webster's Bible Translation

    And the second is like it, Thou shalt love thy neighbor as thyself.

    Greek Textus Receptus


    δευτερα
    1208 A-NSF δε 1161 CONJ ομοια 3664 A-NSF αυτη 846 P-DSF 3778 D-NSF αγαπησεις 25 5692 V-FAI-2S τον 3588 T-ASM πλησιον 4139 ADV σου 4675 P-2GS ως 5613 ADV σεαυτον 4572 F-2ASM

    Treasury of Scriptural Knowledge

    VERSE (39) -
    Mt 19:19 Le 19:18 Mr 12:31 Lu 10:27,28 Ro 13:9,10 Ga 5:14 Jas 2:8

    SEV Biblia, Chapter 22:39

    Y el Segundo es semejante a ste: Amars a tu prjimo como a ti mismo.

    Clarke's Bible Commentary - Matthew 22:39

    Verse 39. Thou shalt
    love thy neighbour] The love of our neighbour springs from the love of God as its source; is found in the love of God as its principle, pattern, and end; and the love of God is found in the love of our neighbour, as its effect, representation, and infallible mark. This love of our neighbour is a love of equity, charity, succour, and benevolence. We owe to our neighbour what we have a right to expect from him-"Do unto all men as ye would they should do unto you," is a positive command of our blessed saviour. By this rule, therefore, we should speak, think, and write, concerning every soul of man:-put the best construction upon all the words and actions of our neighbour that they can possibly bear. By this rule we are taught to bear with, love, and forgive him; to rejoice in his felicity, mourn in his adversity, desire and delight in his prosperity, and promote it to the utmost of our power: instruct his ignorance, help him in his weakness, and risk even our life for his sake, and for the public good. In a word, we must do every thing in our power, through all the possible varieties of circumstances, for our neighbours, which we would wish them to do for us, were our situations reversed.

    This is the religion of Jesus! How happy would Society be, were these two plain, rational precepts properly observed! Love ME, and love thy FELLOWS! Be unutterably happy in me, and be in perfect peace, unanimity, and love, among yourselves. Great fountain and dispenser of love! fill thy creation with this sacred principle, for his sake who died for the salvation of mankind! On the nature of self-love, see chap. xix. 19.


    John Gill's Bible Commentary

    Ver. 39. And the second is like unto it , etc.] For there is but a second, not a third: this is suggested in opposition to the numerous commandments in the law, according to the opinion of the Jews, who reckon them in all to be six hundred and thirteen: of which there are three hundred and sixty five negative ones, according to the number of the days of the year; and two hundred and forty eight affirmative ones, according to the members of a mans body f1209 . Christ reduces all to two, love to God, and love to the neighbour; and the latter is the second in order of nature, time, dignity, and causality; the object of it being a creature; and the act itself being the effect of the former, yet like unto it: for though the object is different, yet this commandment regards love as the former, and requires that it be as that, true, hearty, sincere, and perfect; that it be with singleness of heart, always, and to all men; and that it spring from love to God, and be performed to his glory: and which is expressed in the words written in ( Leviticus 19:18) thou shalt love thy neighbour as thyself; as heartily and sincerely, and as a man would desire to be loved by his neighbour; and do all the good offices to him he would choose to have done to himself by him. This law supposes, that men should love themselves, or otherwise they cannot love their neighbour; not in a sinful way, by indulging themselves in carnal lusts and pleasures; some are lovers of pleasures more than lovers of God; but in a natural way, so as to be careful of their bodies, families, and estates; and in a spiritual way, so as to be concerned for their souls, and the everlasting happiness of them: and in like manner should men love their neighbours, in things temporal do them all the good they can, and do no injury to their persons or property; and in things spiritual pray for them, instruct them, and advise as they would their own souls, or their nearest and dearest relations. And this is to be extended to every man; though the Jews restrain it to their friend and companion, and one of their own religion. Thy neighbour; that is, (say they f1210 ,) thy friend in the law; and this is the great comprehensive rule in the law, to show that it is not fit there should be any division, or separation, between a man and his companion, but one should judge every man in the balance of equity: wherefore, near unto it is, I am the Lord: for as I the Lord am one, so it is fit for you that ye should be one nation without division; but a wicked man, and one that does not receive reproof, it is commanded to hate him; as it is said, do not I hate them that hate me? But our Lord intends by it to include, that love, benevolence, and good will, which are due to every man; and suggests, that this comprehends not only all that contained in the second table of the decalogue, but all duties that are reducible thereunto, and are obligatory on men one towards another whatever; all which should spring from love, and be done heartily and sincerely, with a view to the neighbours good, and Gods glory: and with this Maimonides agrees, saying f1211 , that all the commands, or duties, respecting a man, and his neighbour, ydysj twlymgb twsnkn , are comprehended in beneficence. Ver. 40. 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, etc. 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 13:8,9, Galatians 5:14). 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 f1212 , 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 f1213 , 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, wb ywlt lkh , on which all hang: and so the word is used in many other places f1214 . 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.


    Matthew Henry Commentary

    Verses 34-40 - An interpreter of the law asked our Lord a question, to try, not s much his knowledge, as his judgment. The love of God is the first an great commandment, and the sum of all the commands of the first table Our love of God must be sincere, not in word and tongue only. All ou love is too little to bestow upon him, therefore all the powers of the soul must be engaged for him, and carried out toward him. To love ou neighbour as ourselves, is the second great commandment. There is self-love which is corrupt, and the root of the greatest sins, and it must be put off and mortified; but there is a self-love which is the rule of the greatest duty: we must have a due concern for the welfar of our own souls and bodies. And we must love our neighbour as trul and sincerely as we love ourselves; in many cases we must den ourselves for the good of others. By these two commandments let ou hearts be formed as by a mould.


    Greek Textus Receptus


    δευτερα
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    Vincent's NT Word Studies

    39. A second. The article omitted. So. Rev.


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