SEV Biblia, Chapter 22:37
Y Jess le dijo: Amars al Seor tu Dios de todo tu corazn y de toda tu alma y de toda tu mente.
Clarke's Bible Commentary - Matthew 22:37
Verse 37. Thou shalt love the Lord] This is a subject of the greatest importance, and should be well understood, as our Lord shows that the whole of true religion is comprised in thus loving God and our neighbour. It may not be unnecessary to inquire into the literal meaning of the word love. agaph, from agapaw, I love, is supposed to be compounded either of agan and poiein, to act vehemently or intensely; or, from agein kata pan, because love is always active, and will act in every possible way; for he who loves is, with all his affection and desire, carried forward to the beloved object, in order to possess and enjoy it. Some derive it from agan and pauesqai, to be completely at rest, or, to be intensely satisfied; because he who loves is supremely contented with, and rests completely satisfied in, that which he loves. Others, from agan and paw, because a person eagerly embraces, and vigorously holds fast, that which is the object of his love. Lastly, others suppose it to be compounded of agaw, I admire, and pauomai, I rest, because that which a man loves intensely he rests in, with fixed admiration and contemplation. So that genuine love changes not, but always abides steadily attached to that which is loved.
Whatever may be thought of these etymologies, as being either just or probable, one thing will be evident to all those who know what love means, that they throw much light upon the subject, and manifest it in a variety of striking points of view. The ancient author of a MS. Lexicon in the late French king's library, under the word agaph, has the following definition: aspastov proqesiv epi th filia tou filoumenou- somyucia. "A pleasing surrender of friendship to a friend:-an identity or sameness of soul." A sovereign preference given to one above all others, present or absent: a concentration of all the thoughts and desires in a single object, which a man prefers to all others. Apply this definition to the love which God requires of his creatures, and you will have the most correct view of the subject. Hence it appears that, by this love, the soul eagerly cleaves to, affectionately admires, and constantly rests in God, supremely pleased and satisfied with him as its portion: that it acts from him, as its author; for him, as its master; and to him, as its end.
That, by it, all the powers and faculties of the mind are concentrated in tho Lord of the universe. That, by it, the whole man is willingly surrendered to the Most High: and that, through it, an identity, or sameness of spirit with the Lord is acquired-the man being made a partaker of the Divine nature, having the mind in him which was in Christ, and thus dwelling in God, and God in him.
But what is implied in loving God with all the heart, soul, mind, strength, &c., and when may a man be said to do this? 1. He loves God with all his heart, who loves nothing in comparison of him, and nothing but in reference to him:-who is ready to give up, do, or suffer any thing in order to please and glorify him:-who has in his heart neither love nor hatred, hope nor fear, inclination, nor aversion, desire, nor delight, but as they relate to God, and are regulated by him.
2. He loves God with all his soul, or rather, en olh th yuch, with all his life, who is ready to give up life for his sake- to endure all sorts of torments, and to be deprived of all kinds of comforts, rather than dishonour God:-who employs life with all its comforts, and conveniences, to glorify God in, by, and through all:-to whom life and death are nothing, but as they come from and lead to God, From this Divine principle sprang the blood of the martyrs, which became the seed of the Church. They overcame through the blood of the Lamb, and loved not their lives unto the death. See Rev. xii. 11.
3. He loves God with all his strength (Mark xii. 30; Luke x. 27) who exerts all the powers of his body and soul in the service of God:-who, for the glory of his Maker, spares neither labour nor cost-who sacrifices his time, body, health, ease, for the honour of God his Divine Master:-who employs in his service all his goods, his talents, his power, credit, authority, and influence.
4. He loves God with all his mind (intellect-dianoia) who applies himself only to know God, and his holy will:-who receives with submission, gratitude, and pleasure, the sacred truths which God has revealed to man:-who studies no art nor science but as far as it is necessary for the service of God, and uses it at all times to promote his glory-who forms no projects nor designs but in reference to God and the interests of mankind:-who banishes from his understanding and memory every useless, foolish, and dangerous thought, together with every idea which has any tendency to defile his soul, or turn it for a moment from the center of eternal repose. In a word, he who sees God in all things-thinks of him at all times-having his mind continually fixed upon God, acknowledging him in all his ways-who begins, continues, and ends all his thoughts, words, and works, to the glory of his name:-this is the person who loves God with all his heart, life, strength, and intellect. He is crucified to the world, and the world to him: he lives, yet not he, but Christ lives in him. He beholds as in a glass the glory of the Lord, and is changed into the same image from glory to glory. Simply and constantly looking unto Jesus, the author and perfecter of his faith, he receives continual supplies of enlightening and sanctifying grace, and is thus fitted for every good word and work. O glorious state! far, far, beyond this description! which comprises an ineffable communion between the ever-blessed Trinity and the soul of man!
John Gill's Bible Commentary
Ver. 37. Jesus said unto him , etc.] Directly, without taking time to think of it; and though he knew with what design it was put to him, yet, as an answer to it might be useful and instructive to the people, as well as silence and confound his adversaries, he thought fit to give one; and is as follows, being what is expressed in ( Deuteronomy 6:5). thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind ; that is, with all the powers and faculties of the soul, the will, the understanding, and the affections; in the most sincere, upright, and perfect manner, without any dissimulation and hypocrisy, and above all objects whatever, for this the law requires; and which man, in his state of innocence, was capable of, though now fallen, he is utterly unable to perform; so far from it, that without the grace of God, he has no true love at all to God, in his heart, soul and mind, but all the reverse; his carnal mind is enmity against God, and everything that is divine and good, or that belongs unto him: and though this is now the case of man, yet his obligation to love the Lord in this manner is still the same; and when the Spirit of God does produce the grace and fruit of love in his soul, he does love the Lord sincerely; because of the perfections of his nature, and the works of his hands, and because of the blessings of grace bestowed, and especially for Christ, the unspeakable gift of his love; and most affectionately does he love him, when he is most sensible of his everlasting and unchangeable love to him, and when that is shed abroad by the Spirit; for we love him, because he first loved us, ( 1 John 4:19) instead of, with all thy mind, as here, in ( Deuteronomy 6:5) it is read, with all thy might; and which clause is here added by the Syriac, Persic, and Ethiopic versions, as it is in ( Mark 12:30). The Hebrew phrase seems to denote the vehemency of affections, with which God is to be beloved.
Though the Jewish writers paraphrase and interpret it, with all thy substance, or money; and in the Misna f1204 , the following interpretation is given of the whole; with all thy heart, with thy imaginations, with the good imagination, and with the evil imagination; and with all thy soul, even if he should take away thy soul; and with all thy strength, with all thy mammon, or riches; or otherwise, with all thy might, with every measure he measures unto thee, do thou measure unto him; that is, as one of the commentators says f1205 , whether it be good or evil; or, as another f1206 , in every case that happens give thanks to God, and praise him. And certain it is, that as God is to be loved in the strongest manner we are capable of, and with all we have, and are; so always, at all times, under all dispensations of his providence, and upon all accounts, and for all he does towards, in, upon, and for us.
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
ο 3588 T-NSM δε 1161 CONJ ιησους 2424 N-NSM ειπεν 2036 5627 V-2AAI-3S αυτω 846 P-DSM αγαπησεις 25 5692 V-FAI-2S κυριον 2962 N-ASM τον 3588 T-ASM θεον 2316 N-ASM σου 4675 P-2GS εν 1722 PREP ολη 3650 A-DSF τη 3588 T-DSF καρδια 2588 N-DSF σου 4675 P-2GS και 2532 CONJ εν 1722 PREP ολη 3650 A-DSF τη 3588 T-DSF ψυχη 5590 N-DSF σου 4675 P-2GS και 2532 CONJ εν 1722 PREP ολη 3650 A-DSF τη 3588 T-DSF διανοια 1271 N-DSF σου 4675 P-2GS
