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Mat_22:39. But a seeond is like unto it, of the same nature and character, possessing to an equal extent the ποιότης ( ὅτι αὕτη ἐκείνην προοδοποιεῖ , καὶ παρʼ αὐτῆς συγκροτεῖται πάλιν , Chrysostom), which is the necessary condition of greatness, and therefore no less radical and fundamental. Comp. 1Jn_4:16; 1Jn_4:20-21; Mat_25:40; Mat_25:45. Euthymius Zigabenus: ἀλληλοχοῦνται κ . φεράλληλοί εἰσιν αἱ δύο . We should not adopt the reading ὁμοία αὕτη , recommended by Griesbach, following many Uncials and min. (but in opposition to the vss.); nor again that of Fritzsche, ὁμοία αὐτῇ , αὕτη (conjecture). The former was presumed (comp. Mar_12:31) to be a necessary emendation, because from the commandment being immediately added, the demonstrative seemed requisite by way of introducing it. Moreover, according to the context, there would be no need for the dative in the case of ὅμοιος . The commandment is quoted from Lev_19:18, after the Sept.
ἀγαπήσεις ] This, the inward, moral esteem, and the corresponding behaviour, may form the subject of a command, though the same cannot be said of φιλεῖν , which is love as a matter of feeling. Comp. on Mat_5:44, and see in general Tittmann, Syn. p. 50 ff. The φιλία τοῦ κόσμου (Jam_4:4), on the other hand, may be forbidden; comp. Rom_8:7; the φιλεῖν of one’s own ψυχή (Joh_12:25), and the μὴ φιλεῖν τὸν κύριον (1Co_16:22), may be condemned, comp. also Mat_10:37.
ὡς σεαυτ .] as thou shouldst love thyself, so as to cherish toward him no less than toward thyself that love which God would have thee to feel, and to act toward him (by promoting his welfare, etc., comp. Mat_7:12) in such a manner that your conduct may be in accordance with this loving spirit. Love must do away with the distinction between I and Thou. Bengel: “Qui Deum amat, se ipsum amabit ordinate, citra philautiam,” Eph_5:28.