And the second is like,.... "Unto it", as in Matthew 22:39 and so it is read here in two ancient copies of Beza's, and in the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions;

namely this, thou shalt love thy neighbour as thyself. This commandment stands in Leviticus 19:18 and respects not an Israelite only, or one of the same religion with a man's self, or his intimate friend and acquaintance, or one that lives in the same neighbourhood; but any man whatever, to whom affection should be shown, and good should be done to him, and for him, as a man would have done to and for himself; as much as lies in his power, both in things temporal and spiritual; see the note on Matthew 22:39.

There is none other commandment greater than these; in the whole law, moral or ceremonial; not the sabbath, nor circumcision, nor the phylacteries, nor the fringes on the borders of the garments, nor any other.

Neighbor

See on Matthew 5:43.

And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.

12:28-34 One of the scribes came. See notes on Mt 22:34-40. Matthew adds that the scribe asked his question, tempting him (Mt 22:35); that is, testing him.

12:31 The second is like unto it - Of a like comprehensive nature: comprising our whole duty to man. There is no other moral, much less ceremonial commandment, greater than these. Lev 19:18.

31. And the second is like-"unto it" (Mt 22:39); as demanding the same affection, and only the extension of it, in its proper measure, to the creatures of Him whom we thus love-our brethren in the participation of the same nature, and neighbors, as connected with us by ties that render each dependent upon and necessary to the other.

Thou shall love thy neighbour as thyself-Now, as we are not to love ourselves supremely, this is virtually a command, in the first place, not to love our neighbor with all our heart and soul and mind and strength. And thus it is a condemnation of the idolatry of the creature. Our supreme and uttermost affection is to be reserved for God. But as sincerely as ourselves we are to love all mankind, and with the same readiness to do and suffer for them as we should reasonably desire them to show to us. The golden rule (Mt 7:12) is here our best interpreter of the nature and extent of these claims.

There is none other commandment greater than these-or, as in Mt 22:40, "On these two commandments hang all the Law and the Prophets" (see on [1485]Mt 5:17). It is as if He had said, "This is all Scripture in a nutshell; the whole law of human duty in a portable, pocket form." Indeed, it is so simple that a child may understand it, so brief that all may remember it, so comprehensive as to embrace all possible cases. And from its very nature it is unchangeable. It is inconceivable that God should require from his rational creatures anything less, or in substance anything else, under any dispensation, in any world, at any period throughout eternal duration. He cannot but claim this-all this-alike in heaven, in earth, and in hell! And this incomparable summary of the divine law belonged to the Jewish religion! As it shines in its own self-evidencing splendor, so it reveals its own true source. The religion from which the world has received it could be none other than a God-given religion!

12:28-34 Those who sincerely desire to be taught their duty, Christ will guide in judgment, and teach his way. He tells the scribe that the great commandment, which indeed includes all, is, that of loving God with all our hearts. Wherever this is the ruling principle in the soul, there is a disposition to every other duty. Loving God with all our heart, will engage us to every thing by which he will be pleased. The sacrifices only represented the atonements for men's transgressions of the moral law; they were of no power except as they expressed repentance and faith in the promised Saviour, and as they led to moral obedience. And because we have not thus loved God and man, but the very reverse, therefore we are condemned sinners; we need repentance, and we need mercy. Christ approved what the scribe said, and encouraged him. He stood fair for further advance; for this knowledge of the law leads to conviction of sin, to repentance, to discovery of our need of mercy, and understanding the way of justification by Christ.