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Although I think that this narrative has nothing more than a resemblance to what is related by Matthew in the 22^nd, and by Mark in the 12^th chapter, of his Gospel, and that they are not the same; I have chosen to collect them into one place, because, while Matthew and Mark affirm that this was the last question by which our Lord was tempted, Luke makes no mention of that circumstance, and seems intentionally to leave it out, because he had stated it in another passage. And yet I do not dispute that it may be the same narrative, though Luke has some things different from the other two. They all agree in this, that the scribe put a question for the sake of tempting Christ; but he who is described by Matthew and Mark goes away with no bad disposition; for he acquiesces in Christ’s reply, and shows a sign of a teachable and gentle mind: to which must be added, that Christ, on the other hand, declares that he is not far from the kingdom of God. Luke, on the other hand, introduces a man who was obstinate and swelled with pride, in whom no evidence of repentance is discovered. Now there would be no absurdity in saying that Christ was repeatedly tempted on the subject of true righteousness, and of keeping the Law, and of the rule of a good life. But whether Luke has related this out of its proper place, or whether he has now passed by the other question — because that former narrative relating to doctrine was sufficient — the similarity of the doctrine seemed to require me to compare the three Evangelists with each other.

Let us now see what was the occasion that led this scribe to put a question to Christ. It is because, being an expounder of the Law, he is offended at the doctrine of the gospel, by which he supposes the authority of Moses to be diminished. At the same time, he is not so much influenced by zeal for the Law, as by displeasure at losing some part of the honor of his teaching. He therefore inquires at Christ, if he wishes to profess any thing more perfect than the Law; for, though he does not say this in words, yet his question is ensnaring, for the purpose of exposing Christ to the hatred of the people. Matthew and Mark do not attribute this stratagem to one man only, but show that it was done by mutual arrangement, and that out of the whole sect one person was chosen who was thought to excel the rest in ability and learning. In the form of the question, too, Luke differs somewhat from Matthew and Mark; for, according to him, the scribe inquires what men must do to obtain eternal life, but according to the other two Evangelists, he inquires what is the chief commandment in the law. But the design is the same, for he makes a deceitful attack on Christ, that, if he can draw any thing from his lips that is at variance with the law, he may exclaim against him as an apostate and a promoter of ungodly revolt.

Matthew 22:37. Thou shalt love the Lord thou God. According to Mark, the preface is inserted, that Jehovah alone is the God of Israel; by which words God supports the authority of his law in two ways. For, first, it ought to be a powerful excitement to the worship of God, when we are fully convinced that we worship the actual Creator of heaven and earth, because indifference is naturally produced by doubt; and, secondly, because it is a pleasing inducement to love him, when he freely adopts us as his people. So then, that they may not hesitate, as usually happens in cases of uncertainty, the Jews are informed that the rule of life is prescribed to them by the true and only God; and, on the other hand, that they may not be kept back by distrust, God approaches to them in a familiar manner, and reminds them of his gracious covenant with them. And yet there is no reason to doubt that the Lord distinguishes himself from all idols, that the Jews may not be drawn aside from him, but may adhere to the pure worship of God himself. Now if uncertainty does not keep back the wretched worshippers of idols from being carried away to the love of them by impetuous zeal, what excuse is left for the hearers of the Law, if they remain indifferent, after that God has revealed himself to them?

What follows is an abridgment of the Law, ⁷³⁷³     “Un abbregé ou sommaire de la Loy;” — “an abridgment or summary of the Law.” which is also found in the writings of Moses, (Deuteronomy 6:5.) For, though it is divided into two tables, the first of which relates to the worship of God, and the second to charity, Moses properly and wisely draws up this summary, ⁷⁴⁷⁴     “Moyse a fort bien et sagement comprins le tout en ce sommaire;” — “Moses has very properly and wisely comprehended the whole in this summary.” that the Jews may perceive what is the will of God in each of the commandments. And although we ought to love God far more than men, yet most properly does God, instead of worship or honor, require love from us, because in this way he declares that no other worship is pleasing to Him than what is voluntary; for no man will actually obey God but he who loves Him. But as the wicked and sinful inclinations of the flesh draw us aside from what is right, Moses shows that our life will not be regulated aright till the love of God fill all our senses. Let us therefore learn, that the commencement of godliness is the love of God, because God disdains the forced services of men, and chooses to be worshipped freely and willingly; and let us also learn, that under the love of God is included the reverence due to him.

Moses does not add the mind, but mentions only the heart, and the soul, and the strength; and though the present division into four clauses is more full, yet it does not alter the sense. For while Moses intends to teach generally that God ought to be perfectly loved, and that whatever powers belong to men ought to be devoted to this object, he reckoned it enough, after mentioning the soul and the heart, to add the strength, that he might not leave any part of us uninfluenced by the love of God; and we know also that under the word heart the Hebrews sometimes include the mind, ⁷⁵⁷⁵     “L’entendement;” — “the understanding.” particularly when it is joined to the word soul What is the difference between the mind and the heart, both in this passage and in Matthew, I do not trouble myself to inquire, except that I consider the mind to denote the loftier abode of reason, from which all our thoughts and deliberations flow.

It now appears from this summary that, in the commandments of the Law, God does not look at what men can do, but at what they ought to do; since in this infirmity of the flesh it is impossible that perfect love can obtain dominion, for we know how strongly all the senses of our soul are disposed to vanity. Lastly, we learn from this, that God does not rest satisfied with the outward appearance of works, but chiefly demands the inward feelings, that from a good root good fruits may grow.

39. And the second is like it. He assigns the second place to mutual kindness among men, for the worship of God is first in order. The commandment to love our neighbors, he tells us, is like the first, because it depends upon it. For, since every man is devoted to himself, there will never be true charity towards neighbors, unless where the love of God reigns; for it is a mercenary love ⁷⁶⁷⁶     “Car l’amour qu’ont les enfans de ce monde les uns envers les autres n’est point une vray amour, mais est une amour mercenaire;” — “for the love which the children of the world have for each other is not a true love, but is mercenary love.” which the children of the world entertain for each other, because every one of them has regard to his own advantage. On the other hand, it is impossible for the love of God to reign without producing brotherly kindness among men.

Again, when Moses commanded us to love our neighbors as ourselves, he did not intend to put the love of ourselves in the first place, so that a man may first love himself and then love his neighbors; as the sophists of the Sorbonne are wont to cavil, that a rule must always go before what it regulates. But as we are too much devoted to ourselves, Moses, in correcting this fault, places our neighbors in an equal rank with us; thus forbidding every man to pay so much attention to himself as to disregard others, because kindness unites all in one body. And by correcting the self-love (φιλαυτίαν) which separates some persons from others, he brings each of them into a common union, and—as it were—into a mutual embrace. Hence we conclude, that charity is justly pronounced by Paul to be

the bond of perfection, (Colossians 3:14,)

and, in another passage, the

fulfilling of the law, (Romans 13:10;)

for all the commandments of the second table must be referred to it.

Matthew 22:40. 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 ⁷⁸⁷⁸     “Restraindre à ce sommaire;” — “to limit to this summary.” 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.