Mark 12:31

Mar_12:31

Thou shalt love thy neighbour as thyself.

The second great commandment, love to our neighbour

I. I shall make a few observations concerning the nature of this duty. This phraseology has been very differently understood by different persons. Some have supposed it to contain a direction that we should love our neighbour with the same kind of love, which is exercised towards ourselves. This plainly cannot be its meaning. The love which we usually and naturally exercise towards ourselves is selfish and sinful. Others have insisted, that we are required to love them in the same manner as ourselves. This cannot be the meaning. For we love ourselves inordinately, unreasonably, without candour, or equity; even when the kind of love is really evangelical. Others, still, have supposed, that the command obliges us to love our neighbour in exactly the same degree in which we ought to love ourselves. This interpretation, though nearer the truth than the others, is not, I apprehend, altogether agreeable to the genuine meaning of the text. It has, if I mistake not, been heretofore shown satisfactorily, that we are in our very nature capable of understanding, realizing, and feeling whatever pertains to ourselves more entirely than the same things when pertaining to others; that our own concerns are committed to us by God in a peculiar manner; that God has made it in a peculiar manner our duty to provide for our own, especially for those of our own households; and that thus a regard to ourselves, and those who are ours, is our duty in a peculiar degree. To these things it may be justly added that we are not bound to love all those included under the word neighbour, in the same degree. Some of these persons are plainly of much greater importance to mankind than others; are possessed of greater talents, of higher excellence, and of more usefulness. Whether we make their happiness or their excellence the object of our love; in other words, whether we regard them with benevolence, or complacency, we ought plainly to make a difference, and often a wide one, between them; because they obviously and exceedingly differ in their characters and circumstances. A great, excellent, and useful man, such as St. Paul was, certainly claims a higher degree of love from us than a person totally inferior to him in these characteristics. For these, and various other reasons, I am of opinion, that the precept in the text requires us to love our neighbour generally and indefinitely as ourselves. The love which we exercise towards him is ever to be the same in kind, which we ought to exercise towards ourselves; regarding both ourselves and him as members of the intelligent kingdom; as interested substantially in the same manner in the Divine favour as in the same manner capable of happiness, moral excellence, and usefulness; of being instruments of glory to God, and of good to our fellow creatures; as being originally interested alike in the death of Christ; and, with the same general probability, heirs of eternal life. This explanation seems to be exactly accordant with the language of the text. As does not always denote exact equality. In many cases, for example, in most cases of commutative justice, and in many of distributive justice, it is in our power to render to others exactly that which we render to ourselves. Here, I apprehend, exactness becomes the measure of our duty. The love which I have here described is evidently disinterested; and would in our own case supply motives to our conduct so numerous and so powerful as to render selfish affections useless to us. Selfishness therefore is a principle of action totally unnecessary to intelligent beings as such, even for their own benefit.

II. The love here required extends to the whole intelligent creation. This position I shall illustrate by the following observations:-

1. That it extends to our families, friends, and countrymen, will not be questioned.

2. That it extends to our enemies, and by consequence to all mankind, is decisively taught by our Saviour in a variety of Scriptural passages. It is well known that the Pharisees held the doctrine, that, while we were bound to love our neighbour, that is, our friends, it was lawful to hate our enemies. On this subject I observe

(1) That the command, to love our enemies, is enforced by the example of God.

(2) If we are bound to love those only who are friends to us, we are under no obligation to love God any longer than while He is our friend.

(3) According to this doctrine, good men are not bound in ordinary cases to love sinners.

(4) According to this doctrine, sinners are not ordinarily bound to love each other. From these considerations it is unanswerably evident that all mankind are included under the word neighbour.

3. This term, of course, extends to all other intelligent beings, so far as they are capable of being objects of love; or in other words, so far as they are capable of being happy.

4. The love required in this precept extends in its operations to all the good offices which we are capable of rendering to others.

(1) The love required in this precept will prevent us from voluntarily injuring others.

(2) Among the positive acts of beneficence dictated by the love of the gospel, the contribution of our property forms an interesting part.

(3) Love to our neighbour dictates also every other office of kindness which may promote his present welfare.

(4) Love to our neighbour is especially directed to the good of his soul.

Remarks:

1. From these observations it is evident, that the second great command of the moral law is, as it is expressed in the text, like the first. It is not only prescribed by the same authority, and possessed of the same obligation, unalterable and eternal; but it enjoins exactly the exercise of the same disposition.

2. Piety and morality are here shown to be inseparable.

3. We here see that the religion of the Scriptures is the true and only source of all the duties of life. (T. Dwight, D. D.)

The second commandment

I. Explain the second command.

1. Who is my neighbour?

(1) Some regulate their charities by local habitation: for a stranger, or one afar off they have no compassion.

(2) Some have a law of relationship. What! assist the heathen while I have poor relations?

(3) Others confine charity to their own nation.

(4) Others to the same religious profession.

(5) Many think themselves justified in excluding enemies. The Jews understood the word neighbour to signify thy friend.

(6) The last rule of exclusion is that which relates to character. Even if notoriously vile, there is no plea for neglect: benevolence, under these circumstances, may often gain their souls! Is the inquiry still urged, Who is my neighbour? Every human being, without exception. As ye have opportunity, do good unto all men. If redeeming love made the exclusions we make, where should we be? In hell; or, if in the world, without God and without hope. Be ye therefore perfect, as your Father in heaven is perfect. Christianity makes distinctions, but no exclusions. With these distinctions, every man is your neighbour, and you are bound to fulfil towards him the duties of love.

2. What is my duty to my neighbour? It includes:

(1) The dispositions we are to cultivate and the conduct we are to observe towards him in all the intercourse and transactions of ordinary life. It, includes

(2), as already remarked, the benevolence we are to exercise towards our neighbour in distress; because then he is more particularly the object of regard and affection. If the text were more obeyed there would be far less evil in the world.

(3) The endeavours we ought to make for the salvation of the soul.

3. What is the measure of duty to your neighbour? To love him as yourself. Self-love is thus lawful and excellent, and even necessary. It is not the disposition which leads unregenerate man to gratify vicious appetites and passions. This is rather self-hatred. Nor that which leads us to grasp at all advantages, regardless of the consequences to others. This is selfishness. But that principle which is inseparable from our being; by which we are led to promote our own happiness, by avoiding evil and acquiring the greatest possible amount of good. This is the measure for our neighbour. While avoiding everything that would injure him in body, family, property, reputation, seek to do him all the good you can, and do it in the way in which you would promote your own welfare.

Now, how does a man love himself?

1. Tenderly and affectionately. Then so love your neighbour. While helping him, never show sourness of countenance or use asperity of language.

2. Sincerely and ardently. This will make him prompt and diligent, in everything he thinks, for his good. Say not unto him, go and come again, and tomorrow I will give, when thou hast it by thee. Our opportunities for doing, as for getting, good are precarious. Now is the accepted time.

3. Patiently and perseveringly. So if we do not succeed by one means we try another, keeping on to lifes end. Consider how varied the means which God employed with you. Having thus explained the text, let us,

II. Enforce it. In doing this, we make our appeal.

1. To authority. His, who is Lord of all.

2. To example. Example is of two kinds. First, those we are bound to imitate: these are strictly patterns for us. Secondly, those which, though we are not obliged to follow, yet, for their excellence, are worthy of imitation.

3. To the connection and dependence which subsist between us and our neighbour. We are parts of one and the same body, and each is expected to contribute to the general good.

4. How much present pleasure arises from the exercise of this duty. This is present pleasure; and have we not present advantages too? Is not charity a gain?

5. Advert to the future recompense of benevolence.

(1) The love of our neighbour originates in, and is always connected with, the love of God.

(2) That benevolence must not infringe upon justice. No man should give in alms what belongs to creditors.

(3) The most proper objects are often those who are least willing to make known their distress. (John Summerfield, M. A.)

The duty of loving our neighbour as ourselves explained

It is not said, thou shalt love thy neighbour with all thy heart, and with all thy soul, and with all thy strength. No, that would have been carrying the point too high, and scarce have left any sufficient note of distinction between what we owe to man, and what we owe to God only.

I. To show what neighbour, in the text, means. The word neighbour primarily and properly signifies one that is situated near unto us, or one that dwelleth nigh us. But by use and custom of language, the same word neighbour has been made to signify one that we are any way allied to, however distant in place, or however removed from the sphere of our conversation or acquaintance. From all which it is plain, that in construction of gospel law, every man whom we can any way serve, is our neighbour. And as God is a lover of mankind at large, so ought every good man to consider himself as a citizen of the world, and a friend to the whole race; in real effect to many, but in good inclination and disposition, and in kind wishes and prayers, to all. So much for the extent of the name, or notion of neighbour.

II. Next, I am to explain, what it is to love our neighbour, or all men, as we love our own selves. There is the more need of frequent exercise this way, because indeed selfishness is originally sown in our very nature, and may perhaps be justly called our original depravity. It shows itself in the first dawn of our reason, and is never well cured, but by a deep sense of religion, or much self-reflection. From hence may appear our Lords profound wisdom and deep penetration into the darkest recesses of mans heart; while to the precept of loving ones neighbour, He superadds this home consideration, Thou shalt love thy neighbour as thyself. Not so highly, or so dearly, as you love yourself (for that is not expected) but as highly and truly as you could reasonably desire of him, if his case and circumstances were yours and yours were his. Judge from yourself, and your own just expectations from others, how you ought to behave towards them, in like cases and circumstances.

III. Having thus competently explained the precept of the text, it remains now only, that in the third and last place, I lay down some considerations proper to enforce it.

1. First, Let it be considered, that this second commandment, relating to the love of our neighbour, is so like the first, relating to the love of God, and so near akin to it, and so wrappd up in it, that they are both, in a manner, but one commandment. He that truly, sincerely, consistently loves God, must of course, love his neighbour also: or if he does not really love his neighbour, he cannot, with any consistency or truth, be said to love God.

2. It may further be considered (which indeed is but the consequence of the former) that by this very rule will the righteous Judge of all men proceed at the last day; as our Lord Himself has sufficiently intimated in the twenty-fifth of St. Matthew. (D. Waterland, D. D.)

The proof of brotherly love

It is said that when the story of West India slavery was told to the Moravians, and it was told that it was impossible to reach the slave population because they were so separated from the ruling classes, two Moravian missionaries offered themselves, and said: We will go and be slaves on the plantations, and work and toil, if need be, under the lash, to get right beside the poor slaves and instruct them. And they left their homes, went to the West Indies, went to work on the plantations as slaves, and by the side of slaves, to get close to the hearts of slaves; and the slaves heard them, and their hearts were touched, because they had humbled themselves to their condition. (Bishop Simpson.)

Love to each other should he constant

On the top of the Mourns Mountains in the North of Ireland there is a clear, cool pool of water. The bill on which it is situated is very high and steep, and when you have laboured to the top you feel very tired, hot, and thirsty, especially if it be a warm day. How gratefully you drink of the clear, cool water, and you think that if you had met with it half way up the hill the ascent would have been much easier completed. The peculiar thing about this well is that on the warmest day in summer the water is always cold, almost ice cold; and on the coldest day in winter the water will not freeze, but is exactly the same all the year round. The well is a spring, or rather a running stream which suddenly emerges from the earth, showing itself at this place, and immediately disappearing. When I looked at that I thought, should this not teach Christians a lesson? Should not brotherly love springing from Christ, and making its appearance as an unexpected refreshing stream in us, flow constantly, swiftly, and strongly, refreshing, and strengthening, and preparing for new efforts, all with whom we come in contact, and such, that no matter what trouble or annoyance may come in the way, the love of Christ flowing through us may be strong enough to sweep them all away and leave us as clear and calm as ever-loving and kindly affectionate one towards another as ever. (Forbes.)

The nature of true laudable self-love

I. Endeavour to explain to you the nature of true laudable self-love and show you what is not meant by it. The mistakes to which we are generally liable as to this matter; and then what we are to understand by self-love, in what respects it is our duty.

1. That it is not self-conceit, an extravagant opinion of our own qualifications, and an unreasonable esteem and value for ourselves.

2. By self-love I do not mean self-indulgence, allowing ourselves in the gratification of sensual appetites without restraint or control, fulfilling the desires of the flesh and of the mind, and giving liberty to our own inclinations and passions however irregular and unbounded.

3. Neither does this duty consist in taking care only for the body, in employing all our thought and care, spending all our pains, and all our time in making provision for our subsistence in the world.

4. By loving ourselves, I do not mean what we may call selfishness, a confining our regard and concern wholly to ourselves, minding our own pleasures, or our own interest, not caring what becomes of others, what difficulties they go through, what miseries they suffer. For a further explication of this duty of love to ourselves, take the following particulars.

(1) It must be regulated by love to God, and our relations and obligations to Him.

(2) The measure of our love to ourselves must likewise be adjusted by the love and duty we owe to others; just as the love of others to themselves should be such as is consistent with their love and duty to us.

II. Our love must extend to our whole selves, body and soul.

III. True love to ourselves must have respect to eternity as well as time. The arguments for rational religious self-love are such as the following.

1. The excellent nature of the soul requires a regard for ourselves, and a concern for our own welfare, and particularly for the true happiness of the soul.

2. To love ourselves, and to show a concern for our own welfare is a natural duty.

3. Your eternal salvation depends upon your serious concern for yourselves.

4. Consider the love of God to souls, manifested in his declarations of goodness and mercy.

5. How great is the loss of the soul! It is shameful folly and ignorance to think that any pleasure you can find in the way of sin will in any measure compensate it: What is a man profited. (Thomas Whitty.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 12:31. And the second is like — Of a like comprehensive nature; comprising the whole of our duty to man. Thou shalt love thy neighbour — “The precept enjoining love to our neighbour is like to the great commandment which enjoins the love of God, because charity is the sister of piety, clearly proving its relation by the similarity of its features, complexion, and temper. As piety is the offspring of God, so is its sister, charity, being enjoined by the same authority, and produced by the influence of the same Spirit. Piety and charity consist of the like motions and dispositions of soul, and are kept alive by the same kind of nourishment; the beauties of moral excellence appearing, whether in the great Father, or in his children, who bear his image. They have the same happy tendency to make those in whom they reside, like God, who is God by being good and doing good; like him, also, in his felicity, which arises, not only from the possession, but from the communication of his goodness. They are like to each other in their sublime and important nature, and of like use in the conduct of life; the one being the principle from which the whole duty we owe to God must spring; the other that from which the whole duty we owe to man must flow. To conclude they have a like power on the minds of the beholders, raising both esteem and love wherever they appear in their genuine beauty. These are the features by which piety and charity are strongly marked, by which their affinity to each other is clearly proved, and by which they are rendered sister graces, and inseparable companions.” — Macknight. There is no other moral, much less ceremonial, commandment, greater than these.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

(31) And the second is like, namely, this . . .—Better, And the second is this. The better MSS. omit “like.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

31. the second is like, namely this] According to the best MSS. the reading is, the second is this. The Lord had named only one commandment as great to the rich young ruler (Luk_10:27). To the Scribe He names two, as forming together “the great and first commandment.” Besides quoting Deu_6:4-5, He refers him to Lev_19:18.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And to love him with all the heart,.... That is, the one God, with a sincere hearty love and affection;

and with all the understanding; of his being, perfections, and works, which will serve to draw the affections to him: this clause answers to that, "with all thy mind", in Mar 12:30;

and with all the soul; with all the powers and faculties of it;

and with all the strength; a man has, or is given him; with all the vehemency and fervency of soul he is master of:

and to love his neighbour as himself; which are the two great commandments of the law:

is more than all whole burnt offerings and sacrifices; that is, more excellent in their nature, more acceptable to God, and more useful among men, than all the rituals of the ceremonial law, than any sacrifice whatever: for the two words here used, "burnt offerings and sacrifices", include all offerings; as those which were wholly consumed upon the altar, and those of which part was given to the priests; and all sin offerings, meat offerings, and peace offerings, and whatever else. This man had now at least a different sense of things, from the rest of his brethren; who placed religion chiefly in the observance of the rituals of the law, and the traditions of the elders; and neglected the duties of the moral law, respecting God and their neighbour: things which are to be preferred and attended to, before any ceremonial institutions, and especially the inventions of men. This entirely agrees with the sense of the passage in Hos 6:6. "For I desired mercy and, not sacrifice"; that is, willed and required, that men should show mercy to one another; or that every one should love his neighbour as himself, and attend to this, rather than to the offering of any ceremonial sacrifice: this being more delightful and well-pleasing to God, than that: "and the knowledge of God"; of his unity, perfections, and glory: "more than burnt offerings"; which were entirely devoted to him: and it also agrees with the ancient sentiments of the people of God; so Samuel says to Saul, "Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? behold, to obey is better than sacrifices, and to hearken, than the fat of rams", Sa1 15:22. And yet it may be observed, that there is some likeness between these things, burnt offerings and sacrifices, and the love of God and love to our neighbour; though the latter are greatly preferable to the former; true love to God being no other than the offering up of the soul, as a whole burnt offering to God, in the flames of love to him; and love to the neighbour, or doing good and communicating to him, is a sacrifice well-pleasing to God.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 31. {See Trapp on "Mat 22:39"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Thou shalt love thy neighbor as thyself. God is to be loved above everything above all angels, or men, or any created thing. But after God, amongst created things, our neighbor is above all to be loved. And we are to extend to our neighbor that kind of love with which we love ourselves. Our love of ourselves is not a frigid love, but a sincere and ardent love. In like manner we should love our neighbour, and desire for him all those good things both for the body and for the soul that we desire for ourselves. This is what our Lord himself teaches us. "All things whatsoever ye would that men should do to you, even so do unto them." There is none other commandment greater than these. St. Matthew (Mat_22:40) says, "On these two commandments hang the whole Law and the prophets." There is no commandment greater than these, because all the precepts of the Divine Law are included in them. So that our Lord here teaches us that we ought continually to have these two precepts in our minds and before our eyes, and direct all our thoughts and words and actions by them, and regulate our whole life according to them.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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. xix, 18.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

31. δευτέρα αὕτη ([2797][2798][2799][2800]) rather than καὶ δευτέρα ὁμοία αὕτη ([2801][2802][2803][2804]).

[2797] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[2798] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[2799] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[2800] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[2801] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[2802] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[2803] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[2804] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

31. Ἀγαπήσεις τὸν πλησίον σου. In both cases it is ἀγάπη, as described 1 Corinthians 13, that is enjoined; φιλήσεις would have been less suitable, and in the case of love to God very unusual. Both in Exod. and Deut., the commandments are given in fut. indic. (οὐ ποιήσεις κ.τ.λ.), as here. See on Mar 10:19. The Scribe had asked about the πρώτη πάντων. Christ answers and goes on to show him what the “first of all” involves; see on 1Jn 4:20-21. The second, which is involved in the first, is given in the exact words of LXX. (Lev 19:18). So also Rom 13:9; Gal 5:14; Jas 2:8, where it is called βασιλικὸς νόμος. But in none of these passages is the love of God coupled with the love of one’s neighbour; contrast Didache i. 2. The wording of Lev 19:18 encouraged Jews to put a very restricted meaning on τὸν πλησίον: no Gentile was a “neighbour.” Contrast Joh 15:12; Luk 10:36. The duty of loving one’s neighbour is more evident than that of loving God, yet the latter is prior in dignity and importance; for He is closer to us than our neighbours are, “nearer than hands and feet,” and the duty to love Him as our Father is the foundation of the duty to love them as brethren. These two commandments are found side by side in the Testaments, “Love the Lord in all your life, and one another in a true heart” (Dan 5:3). Philo (De Septenario, p. 282 Mang.) mentions as the two ἀνωτάτω κεφάλαια, εὐσέβεια and ὁσιότης towards God, φιλανθρωπία and δικαιοσύνη towards men. See Sanday and Headlam, Romans, p. 376.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

31.] Our Lord adds this second, as an application or bringing home of the first.

The first is the Sun, so to speak, of the spiritual life:—this the lesser light, which reflects the shining of that other. It is like to it, inasmuch as both are laws of love: both deduced from the great and highest love: both dependent on ‘I am the Lord thy God,’ Lev 19:18.

Stier sets forth beautifully the strong contrast between the requirements of these two commands, and the then state of the Jewish Church: see Joh 7:19.

32,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

31. Δευτέρα αὕτη—The second is this.

Omit Καὶ, And, Tisch. Treg. WH. RV. א BL Δ mss. Lat. Vet. Memph. Omit ὁμοία, like, Tisch. (Treg. marg.) WH. RV. א BL Δ Egyptt.

The Scribe did not ask for the second commandment, but the statement is incomplete without it. Our Lord wished to show that this first commandment did not stand at the head of a long list of heterogeneous commands, among which it was simply primus inter pares, but that it was one of two homogeneous commands, which exhausted the idea of righteousness. This second commandment does not stand in the O.T. in the commanding position of the first, but is brought in only incidentally in Lev 19:18, where, moreover, neighbor is evidently restricted to a brother Jew. Jesus puts it in a commanding position, and widens the meaning of neighbor to fellowman. ὡς σεαυτόν—the degree of the love to God is expressed by “from all thy heart”; the degree of human love is “as thyself.” The love of God includes in itself all other affections, but this love of the neighbor has over against it a love of self, with which Jesus allows it to divide the man. This self-love is already there, monopolizing the man, and the command is to subordinate it to the love of God, and to coördinate it with the love of man.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Neighbor. See on Mt 5:43.

32 - 34. Peculiar to Mark.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.