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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 ( ñÉôÅø ). 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.