Introduction: Clarifying a Common Misinterpretation

Matthew 22:39 records Jesus’ summation of the second greatest commandment in the Law: “You shall love your neighbor as yourself.” This statement, originally from Leviticus 19:18, has led some to suggest that Jesus here commands or endorses a kind of “godly self-love,” implying that a person must first learn to love himself before he can properly love others. This interpretation has gained popularity particularly in psychological and therapeutic contexts, where self-esteem and self-worth are emphasized. However, when this verse is considered within the broader framework of biblical theology, it becomes clear that such a conclusion is not only unwarranted but also potentially spiritually harmful.

The Bible does not command or commend “self-love” as a virtue. Rather, it assumes that fallen man already loves himself too much (Eph. 5:29), and it calls the believer to deny self (Luke 9:23), not exalt it. Any teaching that makes self-love a prerequisite for obedience to God’s commands is in direct conflict with the entire thrust of biblical revelation. Therefore, we must take care to understand Matthew 22:39 in light of Scripture as a whole, not in isolation.

The Context of Matthew 22:39

In Matthew 22:35–40, a Pharisee, described as an expert in the Law, tested Jesus with the question: “Teacher, which is the greatest commandment in the Law?” Jesus replied:

“‘You shall love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the great and foremost commandment. The second is like it, ‘You shall love your neighbor as yourself.’ On these two commandments depend the whole Law and the Prophets.” — Matthew 22:37–40 (UASV)

The command to love one’s neighbor “as yourself” is thus the second greatest commandment in all of God’s law. It is not a command to love oneself, but to love one’s neighbor in the same manner and to the same extent as one already loves himself. The structure of the command presumes a natural self-interest, not a moral obligation to cultivate self-love.

Leviticus 19:18 and the Nature of the Command

The phrase originates in Leviticus 19:18, which states:

“You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am Jehovah.”

There is no suggestion in Leviticus that God was commanding self-love. The command is predicated upon the natural, instinctive concern that all people already have for their own well-being. The command is to extend that same care and concern toward others.

It is critical to note that in neither Leviticus nor Matthew is the command: “Love yourself so you can love your neighbor.” Instead, the logic is: “Just as you already care for yourself, so you should care for others.” It is based on a realistic acknowledgment of human nature, not a prescription to improve self-regard.

Biblical Warnings Against Self-Love

Far from advocating “godly self-love,” the New Testament uses the phrase “lovers of self” in a list of sins characterizing the last days. In 2 Timothy 3:1–3, Paul writes:

“But understand this, that in the last days difficult times will come. For men will be lovers of self [philautoi], lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy, unloving…”

The term philautoi, “lovers of self,” appears only here in the New Testament and is clearly portrayed negatively. It is a symptom of moral decline, not spiritual maturity. It is grouped alongside such vices as greed, arrogance, and unloving behavior. There is not a single verse in Scripture where self-love is commanded, encouraged, or praised.

To argue that Christ was advocating self-love in Matthew 22:39 requires completely redefining the term to mean something opposite of what Scripture teaches elsewhere. This is not responsible exegesis. In fact, one of the earliest examples of self-love in Scripture appears in the deception of Eve. In Genesis 3:4–6, Satan appeals to Eve’s desire for self-advancement: “You will be like God, knowing good and evil.” Her sin sprang not from low self-esteem, but from self-preference and self-exaltation—a desire to assert self-will over God’s command.

Christ’s Teaching on Self-Denial

Rather than calling His followers to “love themselves,” Jesus consistently taught the necessity of self-denial:

“If anyone wants to come after Me, he must deny himself, take up his cross daily, and follow Me.” — Luke 9:23

Self-denial is the opposite of self-love. It is a call to surrender personal desires and ambitions in submission to the will of God. Nowhere did Jesus instruct His followers to focus on loving or esteeming themselves as a prerequisite for service. Instead, He taught that life is found in giving up self, not exalting it.

Even in the Golden Rule of Matthew 7:12—“In everything, therefore, treat people the same way you want them to treat you”—Jesus does not promote self-love, but uses our natural instinct for self-care as the standard by which we should measure our treatment of others.

The Problem of Misusing Psychology in Theology

Modern psychology has frequently conflated low self-esteem with a lack of self-love and has attempted to correct personal dysfunction by prescribing self-affirmation and self-worth as the solution. Some Christian counselors have unfortunately adopted this framework and baptized it with biblical terminology, claiming that the command to “love your neighbor as yourself” requires cultivating a healthy “godly” self-love. But this approach is at odds with biblical anthropology.

Man’s problem is not too little love for himself—it is too much. The heart is deceitful (Jer. 17:9), and fallen man is already preoccupied with his own desires. While it is true that people may suffer from depression, guilt, and feelings of worthlessness, the biblical solution is not to fan the flames of self-focus, but to redirect focus to the objective truth of God’s love demonstrated in Christ.

Christ-Love, Not Self-Love, Is the Cure

The proper antidote to self-loathing, shame, or despair is not found in recovering self-love, but in receiving and resting in Christ’s love. As 2 Corinthians 5:14–15 teaches:

“For the love of Christ controls us, having concluded this, that One died for all, therefore all died; and He died for all, so that they who live would no longer live for themselves, but for Him who died and rose again on their behalf.”

The believer is not called to live for himself but for Christ. The motivation to love others and to find value is not rooted in self-worth, but in Christ’s worth and the believer’s union with Him. This is the basis for all Christian identity: not who I am in myself, but who I am in Christ (Eph. 1:3–6).

Moreover, Romans 8:33–34 assures believers that no accusation can stand against those justified by God:

“Who will bring a charge against God’s elect? God is the One who justifies; who is the one who condemns?”

Self-rejection and self-contempt are overcome not by personal affirmation, but by faith in God’s verdict: that the believer is accepted, loved, and cleansed in Christ. This is objective truth, not subjective self-esteem. In Christ, the believer has every spiritual blessing (Eph. 1:3), a heavenly calling (Phil. 3:14), and the privilege of being an ambassador of reconciliation (2 Cor. 5:19–20).

The Danger of Self-Love Language in Christian Teaching

It is both misleading and dangerous to baptize secular psychology with biblical terminology. To frame self-love as a virtue is to confuse categories that Scripture consistently opposes. While Christians must minister compassionately to those struggling with self-worth, the solution must always point to Christ, not self.

The call of the Gospel is not to accept oneself, but to die to self and live for Christ. Only in losing one’s life for Christ’s sake does one find it (Matt. 16:25). The notion that we need to love ourselves more in order to obey Christ’s commands distracts from the core message of the Gospel: that we are sinners in need of grace, not patients in need of self-esteem therapy.

Conclusion: What Matthew 22:39 Really Teaches

Matthew 22:39 does not teach or endorse godly self-love. Rather, it presumes the natural human tendency to prioritize self-interest and commands the believer to extend that same care to others. It is a call to radical other-centeredness, not self-focus. In Scripture, self-love is never prescribed as a moral good. Instead, Christians are called to die to self, to live for Christ, and to find their identity and worth in His love—not their own.

You May Also Enjoy

Navigating Through Doubt: How Should a Christian Respond?

About the Author

CLICK LINKED IMAGE TO VISIT ONLINE STORE

CLICK TO SCROLL THROUGH OUR BOOKS