Deu 30:16). Christ therefore calls the command to love God with all the heart “the first and great commandment,” and places on a par with this the commandment contained in Lev 19:8 to love one's neighbour as oneself, and then observes that on these two commandments hang all the law and the prophets (Mat 22:37-40; Mar 12:29-31; Luk 10:27).[1]
Even the gospel knows no higher commandment than this. The distinction between the new covenant and the old consists simply in this, that the love of God which the gospel demands of its professors, is more intensive and cordial than that which the law of Moses demanded of the Israelites, according to the gradual unfolding of the love of God Himself, which was displayed in a much grander and more glorious form in the gift of His only begotten Son for our redemption, than in the redemption of Israel out of the bondage of Egypt.
verses 6-9
But for the love of God to be of the right kind, the commandments of God must be laid to heart, and be the constant subject of thought and conversation. “Upon thine heart:” i.e., the commandments of God were to be an affair of the heart, and not merely of the memory (cf. Deu 11:18). They were to be enforced upon the children, talked of at home and by the way, in the evening on lying down and in the morning on rising up, i.e., everywhere and at all times; they were to be bound upon the hand for a sign, and worn as bands (frontlets) between the eyes (see at Exo 13:16). As these words are figurative, and denote an undeviating observance of the divine commands, so also the commandment which follows, viz., to write the words upon the door-posts of the house, and also upon the gates, are to be understood spiritually; and the literal fulfilment of such a command could only be a praiseworthy custom or well-pleasing to God when resorted to as the means of keeping the commandments of God constantly before the eye. The precept itself, however, presupposes the existence of this custom, which is not only met with in the Mahometan countries of the East at the
- ↑ In quoting this commandment, Matthew (Mat 22:37) has substituted δαίνοια, “thy mind,” for “thy strength,” as being of especial importance to spiritual love, whereas in the lxx the mind (διάνοια) is substituted for the heart. Mark (Mar 12:30) gives the triad of Deuteronomy (heart, soul, and strength); but he has inserted “mind” (διάνοια) before strength (ἰσχύς), whilst in Mar 12:33 the understanding (σύνεσις) is mentioned between the heart and the soul. Lastly, Luke has given the three ideas of the original passage quite correctly, but has added at the end, “and with all thy mind” (διάνοια). Although the term διάνοια (mind) originated with the Septuagint, not one of the Evangelists has adhered strictly to this version.
