Matthew 22:35

Mat 22:35. Εἷς ἐξ αὐτῶν, one of them) This man is less blamed by our Lord; wherefore he seems to have been led on by others.—νομικὸς, a lawyer) How great soever he was, and proud of that abundance of knowledge which he was now about to exhibit.—νομικὸς = γραμματεύς, a scribe, in Luk 11:45; Luk 11:44; Luk 11:53; and νομοδιδάσκαλος, a doctor of the law, in Luk 5:17; Luk 5:21.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_22:35. Νομικός] the only instance in Matt.; it is met with in none of the other Gospels except that of Luke. It occurs, besides, in Tit_3:13. The word is used to signify one who is conversant with the law, ἐπιστήμων τῶν νόμων (Photius), Plut. Sull. 36; Strabo, xii. p. 539; Diog. L. vi. 54; Epictet. i. 13; Anthol. xi. 382. 19. It is impossible to show that there is any essential difference of meaning between this word and γραμματεύς (see note on Mat_2:4); comp. on the contrary, Luk_11:52-53.

The term νομικός is more specific (jurisconsultus), and more strictly Greek; γραμματεύς, on the other hand, is more general (literatus), and more Hebrew in its character (סֹפֵר). The latter is also of more frequent occurrence in the Apocr.; while the former is met with only in 4Ma_5:3. In their character of teachers they are designated νομοδιδάσκαλοι, Luk_5:17; Act_5:37; 1Ti_1:7.

πειράζων αὐτόν] different from Mar_12:28 ff., and indicating that the question was dictated by a malicious intention (Augustine, Grotius). The ensnaring character of the question was to be found in the circumstance that, if Jesus had specified any particular ποιότης of a great commandment (see on Mat_22:36), His reply would have been made use of, in accordance with the casuistical hair-splitting of the schools, for the purpose of assailing or defaming Him on theological grounds. He specifies, however, those two commandments themselves, in which all the others are essentially included, thereby giving His answer indirectly, as though He had said: supreme love to God, and sincerest love of our neighbour, constitute the ποιότης about which thou inquirest. This love must form the principle, spirit, life of all that we do.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 22:35 . εἷς ἐξ αὐτῶν one of the men who met together to consult, after witnessing the discomfiture of the scribes, acting in concert with them, and hoping to do better. νομικὸς : here only in Mt., several times in Lk. for the scribe class = a man well up in the law.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

A scribe, so saith Mark 12:28, now what a scribe is, see Matt. 2:4.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 35. A lawyer] νομικος, a teacher of the law. What is called lawyer, in the common translation, conveys a wrong idea to most readers: my old MS. renders the word in the same way I have done. These teachers of the law were the same as the scribes, or what Dr. Wotton calls letter-men, whom he supposes to be the same as the Karaites, a sect of the Jews who rejected all the traditions of the elders, and admitted nothing but the written word. See Wotton's Mishna, vol. i. p. 78. These are allowed to have kept more closely to the spiritual meaning of the law and prophets than the Pharisees did; and hence the question proposed by the lawyer, (Mark, Mr 12:28, calls him one of the scribes,) or Karaite, was of a more spiritual or refined nature than any of the preceding.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(35) A lawyer.—The precise distinction between the “lawyer” and the other scribes rested, probably, on technicalities that have left little or no trace behind them. The word suggests the thought of a section of the scribes who confined their attention to the Law, while the others included in their studies the writings of the Prophets also. In Luk_7:30; Luk_11:45, they appear as distinct from the Pharisees. The question asked by the “lawyer” here and in Luk_10:25 falls in with this view. So it would seem, in Tit_3:13, that Zenas the “lawyer” was sent for to settle the strivings about the Law that prevailed in Crete.

Tempting him.—There does not appear to have been in this instance any hostile purpose in the mind of the questioner; nor does the word necessarily imply it. (Comp. Joh_6:6; 2Co_13:5, where it is used in the sense of “trying,” “examining.”) It would seem, indeed, as if our Lord’s refutation of the Sadducees had drawn out a certain measure of sympathy and reverence from those whose minds were not hardened in hypocrisy. They came now to test His teaching on other points. What answer would He give to the much-debated question of the schools, as to which was the great commandment of the Law? Would He fix on circumcision, or the Sabbath, or tithes, or sacrifice, as that which held the place of pre-eminence? The fact that they thus, as it were, examined Him as if they were His judges, showed an utterly imperfect recognition of His claims as a Prophet and as the Christ; but the “lawyer” who appeared as their representative was, at least, honest in his purpose, and “not far from the kingdom of God” (Mar_12:34).

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

35. one of them, which was a lawyer] i. e. an interpreter of the written law, as distinguished from the “traditions” or unwritten law.

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.

This is the first and great commandment. Whether the object of it is considered, who is the first and chief good; or the manner in which it is to be observed, which requires and engrosses the whole heart, soul, and mind, and all the strength and power of man; or its being the principle from whence all the duties, and actions of men should flow, and the end to which all are to be referred; and is not only a compendium of the duties of the first table of the decalogue, but of all others that can be thought to, and do, belong to God. This is the first command in order of nature, time, dignity, and causality; God being the first cause of all things, infinitely above all creatures, and love to him being the source, spring and cause of love to the neighbour; and it is the greatest in its object, nature, manner, and end. That this command, and these words our Lord cites, are so full and comprehensive, the Jews themselves cannot deny. A noted writer of their's (x) says,

"the root of "all the commandments" is, when a man loves God with all his soul, and cleaves unto him.

And, says (y) another,

"in this verse only, "thou shalt love the Lord thy God", &c,

, "the ten words, or decalogue, are comprehended".

(x) Aben Ezra in Exod. xxxi. 18. (y) Tzeror Hammor, fol. 138. 1.

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

35 Then one of them, which was a lawyer, asked him a question, tempting him, and saying,

Ver. 35. Then one of them which was a lawyer] Pareus gathereth out of Mark, Mar 12:28, that this lawyer was one of them that had applauded Christ for his conquest over the Sadducees in the last conflict, Luk 20:39, and that for a penance he was enjoined by his fellow Pharisees to undertake this following disputation with Christ: Ad liberandum igitur se uspicione, partes disputandi adversus eum nunc ibi imponi a collegio patitur.

Tempting him, and saying] Saint Peter saith, "They found no guile in his mouth," which implies that they sought it, 1Pe 2:22. There are those who hear us merely to catch, cavil, and quarrel.

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.

35. One of them — Who seems to have been of their party, and knew too their plots and plans. He will try Jesus with a profound question, and fairly see what is his depth. A lawyer — One who was professedly well read in the law of Moses.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

A lawyer; nomikov , called by St. Mark "a scribe a term of wider signification, which would include "lawyers." Vulgate, legis doctor, which gives the right sense; for such were teachers and expounders of the Mosaic Law. This man was put forth by the Pharisees as an expert, who would not be so easily discomfited as the Sadducees had been. Tempting him. Trying him; (comp. 1Ki_10:1) putting him to the test, not altogether maliciously, but partly from curiosity, and partly from a desire to hear Christ"s opinion on a much disputed point. It is evident, from St. Mark"s account, that Christ was pleased with him personally, for he said to him, "Thou art not far from the kingdom of God." Those who put this lawyer forward had, of course, sinister motives, and hoped to make capital from Christ"s answer; but the man himself seems to have been straightforward and honest. We have had the terra "tempting" used in a hostile sense, (Mat_16:1 Mat_19:3) but there is no necessity for so taking it; and it seems to imply here merely the renewal of the attack on Christ.

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

A scribe asking him a question, trying him - Not, as it seems, with any ill design: but barely to make a further trial of that wisdom, which he had shown in silencing the Sadducees.

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

lawyer

(Greek - νομικός," "of the law"; occurs also Luk 7:30; Luk 10:25; Luk 11:45; Luk 11:46; Luk 11:52; Luk 14:3; Tit 3:13. Except in the last instance, "lawyer" is another name for "scribe."

(See Scofield "Mat 2:4"). In Tit 3:13 the term has the modern meaning.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

35. A lawyer. An expounder of the law of Moses. A scribe (see Mark). Tempting him. Trying him.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

35. Omit καὶ λέγων before διδάσκαλε with אBL, versions, and patristic evidence.

35. εἷς ἐξ αὐτῶν νομικός, i.e. an interpreter of the written law, as distinguished from the ‘traditions’ or unwritten law.

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.

35. νομικός] These were Mosaic jurists, whose special province was the interpretation of the Law. γραμματεύς is a wider term, including them.

πειράζων] see above.

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

35. And one of them asked Him, testing Him.]

Mk. here records the story of a scribe who, approving of Christ’s answers, himself asked a question, and expressed great approval of the answer which he received. The story ends with a statement of Christ’s appreciation of the character of His questioner. In Mt. the incident takes a different turn. The Pharisees gather together, and one of them puts a question to Christ, testing Him. The whole of Mk.’s continuation of the narrative after Christ’s answer is omitted. It is difficult to see in the continual mention of the Pharisees in Mt. any other purpose than a desire to prepare the way for the chapter of denunciation of the scribes and Pharisees which is to follow in ch. 23. Cf. 21:45 “the chief priests and the Pharisees,” 22:15 “the Pharisees,” 34 “the Pharisees,” 41 “the Pharisees.” This may account for the unfavourable view taken here of Mk.’s scribe. He was a Pharisee, and came to Christ with hostile intent. Consequently the approval expressed of him by Christ must be dropped, and with it goes what may have seemed to the editor the somewhat patronising words of the scribe in Mar 12:32, Mar 12:33. Cf. the omission of the reproachful οὐ μέλει σοι from Mar 4:38 = Mat 8:25, and of the somewhat sarcastic question from Mar 6:37 = Mat 14:17.

In this way Mat 22:34-40 might be explained as due to editorial revision of Mar 12:28-34. But another factor has to be taken into account. Lk. in the parallel to Mk. abbreviates the whole section into one sentence: “And certain of the scribes answered and said, Teacher, Thou hast well said. For no one dared to ask Him anything.” Two reasons for this shortening may be conjectured—(a) Lk. found Mk.’s narrative to be not free from objection; (b) he had already inserted a similar story free from the objectionable element in 10:25-27. Now, Luk 10:25-27 agrees in some points with Mat 22:34-40 against Mar_12. In both, according to the usual text, the questioner is described as νομικός. In both he comes to test Christ—πειράζων, Mt 35; ἐκπειράζων, Lk 25. Both stories have a definite reference to the law, ἐν τῷ νόμῳ; and both omit the quotation from Deu 6:4, and partially assimilate Mk.’s quotation of Deu 6:5 to the Hebrew by substituting ἐν for Mk.’s ἐκ (= LXX.). Lk., however, has both prepositions. These facts are rather difficult to explain. We might suppose that Mt. and Lk. were both acquainted with a narrative of a lawyer who came to tempt Christ. Lk. inserted it in ch. 10, and afterwards omitted the somewhat similar narrative of Mar_12, whilst Mt. substituted it for the story of Mar_12. Or Mt.’s text may be regarded as a revision of Mk.’s, and Luk 10:25-27 may be entirely independent, or affected by reminiscence of Mt. and Mk. on the part of Lk.

(M?)

35. νομικός, Om. 1 e S1 Arm Orig. The word occurs seven times in Lk., not in Mk., nor elsewhere in Mt.

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