Matthew 22:40 - Coke's Commentary on the Holy Bible

On these two commandment, &c.— The meaning is, that the whole reason of religion (which, in the Jewish dispensation, was included in the law and the prophets) lies in these two general commandments; that in these all particular precepts and duties are comprized: that nothing can be of any obligation in religion, but as it relates either to the love we owe to God, or the love we owe to our neighbour. The relation between God and man being once known, the first conclusion is, that we ought to love the Lord our God with all, &c. that is, with all our power; and, till this general principle be established, the particular duties owing to God cannot fall under consideration. Thereis no room to inquire after the proper instances of expressing our love to God, till the general obligation of loving God be known and admitted. The same reason holds likewise as to the other general head of religion,—the love of our neighbour. But these general principles being once established, the particular duties flow from them of course. The love of God, and the love of our neighbour, if carefully attended to, will easily grow into a complete system of experimental and practical religion. The duties of religion are all relative, regarding either God or man; and there is no relative duty which love does not readily transform itself into, upon the mere view of the different circumstances of the person concerned. Love, with regard to a superior, becomes honour and respect. With respect to equals, it is friendship and benevolence; towards inferiors, it is courtesy and condescension: if it regards the happy and prosperous, it is joy and pleasure; if it looks towards the miserable, it is pity and compassion; it is a tenderness which will discover itself in all the acts of mercy and humanity. In negative duties, this principle is no less effectual than in positive. Love will not permit us to injure, oppress, or offend our brother; it will not give us leave to neglect our superiors, or despise our inferiors; it will restrain every inordinate passion, and will not suffer us to gratify our envy at the expence of our neighbour's credit or reputation. The same may be said of our love to God; for the duties which we owe to God are founded in the relation between God and us. Were there no such relation, the perfections of God might be matter of admiration, but could not be the ground of duty and obedience. I have observed that love naturally transforms itself into all relative duties which arise from the circumstances of the persons related. Thus, in the present case, if we love God, and consider him as the Lord and governor of the world, ourlove will soon become obedience; if we consider him as wise, good, and gracious, our love will become honour and admiration; if we add to these our own weakness and infirmity, love will teach us dependence, and prompt us in all our wants to fly for refuge to our great Protector; and thus in all other instances may the particular duties be drawn from this general principle. Prayer and praise, and other parts of divine worship which are the acts of these duties, are so clearlyconnected to them, that there is no need of shewing distinctly concerning them, how they flow from this general commandment.