The Gospel of Mark, rightly Divided
Mark 12:28-34 | Session 48 | Mark Rightly Divided
Mark 12:28-34 | The Greatest Commandment
Verse 28 -
In contrast to others who sought to trick or trap Jesus, this scribe approached Him with a different attitude, as evident from the context. Earlier in Mark 12, we see the Pharisees and Herodians attempting to ensnare Jesus with the politically charged question, "Is it lawful to give tribute to Caesar, or not?" (Mark 12:14). Similarly, the Sadducees, who denied the resurrection, posed a hypothetical scenario intended to undermine Jesus' teaching on the afterlife (Mark 12:18). However, this scribe stands apart from these previous interrogators.
The scribe’s approach is noteworthy: he came to Jesus "perceiving that he had answered them well." This phrase indicates a recognition of Jesus' wisdom and integrity in His responses, suggesting a level of respect and sincerity. The absence of any negative tone in the scribe’s question further distinguishes him from those who sought to challenge or discredit Jesus.
This scribe’s demeanor might reflect a broader reality within the religious leadership of the time—there were individuals who, despite the prevailing opposition, were genuinely open to the truth. Figures such as Nicodemus of the Sanhedrin (John 3:1-2) and Joseph of Arimathea (John 19:38-39) exemplify this. These men, though part of the religious elite, earnestly sought the Messiah, whether secretly or openly, demonstrating that not all religious leaders were aligned against Jesus.
This scribe’s question about the greatest commandment thus emerges not from a desire to test Jesus, but from a sincere quest for understanding. His interaction with Jesus illustrates that within the broader hostility Jesus faced from the religious authorities, there were still those who recognized His authority and sought the truth He proclaimed.
The previous interactions between Jesus and different groups of religious leaders in Mark 11:27 through this passage show a distinct pattern in Jesus’ responses. When confronted by the chief priests, scribes, and elders who questioned His authority (Mark 11:27-33), Jesus gave no direct answer, instead posing a question about John the Baptist which they could not answer. To the Pharisees and Herodians who tried to trap Him with the question about paying taxes to Caesar (Mark 12:13-17), Jesus provided an answer that, while true, left them marveling but did not give them what they sought. When addressing the Sadducees' hypothetical scenario meant to challenge the concept of resurrection (Mark 12:18-27), Jesus responded by pointing out their lack of understanding of the Scriptures and the power of God, thus highlighting their ignorance.
In contrast, when the sincere scribe asked Jesus about the greatest commandment, Jesus responded openly and clearly. Unlike His previous answers, which were evasive, enigmatic, or accusatory to counteract hostile intentions, Jesus provided a straightforward and comprehensive answer to the scribe’s genuine inquiry. This indicates that Jesus discerned the scribe's sincerity and respect, and thus He chose to engage with him in an open and meaningful dialogue.
Verse 29 -
The word "first" can mean both "chief" (as in 1 Tim. 1:15) and "first in chronology" (as in 1 Tim. 1:16). Here, it is used in the sense of priority and not chronology. Jesus recites what the Jews repeat daily, sometimes twice a day, and have for centuries. It is called the "Shema" from Deuteronomy 6:4-9. The term "Shema" comes from the Hebrew word for "hear," which is the first word of the passage.
The Shema in Hebrew is:
שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד
Transliterated, it reads:
Shema Yisrael, Adonai Eloheinu, Adonai Echad.
The Shema is a declaration of the fundamental principle of Jewish faith: the oneness of God. It serves as a central prayer in Jewish worship and encapsulates the essence of the Jewish belief in a singular, unified God.
Verse 30 -
In addition to the Shema, which is found in Deuteronomy 6:4-9, the words of Deuteronomy 11:13-21 were also traditionally recited as part of the daily Jewish prayers. The Shema begins with the declaration of God's oneness and commands a wholehearted love for God. This passage was, and still is, central to Jewish identity and worship. However, it was not recited alone.
The passage from Deuteronomy 11:13-21, known as the "V'haya im shamoa," was recited immediately after the Shema. Jesus quoted the beginning of this in verse 31 (”And thou shalt love the Lord thy God…”). This section of Scripture expands on the Shema's call to love God by emphasizing the practical outworking of that love—obedience to God’s commandments. It reminds the Israelites that their continued blessing and well-being in the Promised Land are contingent upon their faithful adherence to God's laws.
Together, these two passages were considered integral to what might be called the "first" commandment, not in a chronological sense, but in terms of their collective importance. The Shema lays the foundation with the command to love God fully, while Deuteronomy 11:13-21 reinforces this love with a call to faithful obedience, outlining the blessings for obedience and the consequences for disobedience.
Additionally, Numbers 15:37-41 was included in the daily recitation to further reinforce the importance of remembering and following God's commandments. This passage instructs the Israelites to wear tassels (tzitzit) on the corners of their garments as a visual and physical reminder of all the commandments of the Lord, symbolizing the constant need to keep God's laws in mind.
Therefore, when Jesus refers to the "first" commandment in Mark 12:30, He is not only affirming the primacy of the Shema but also implicitly acknowledging the broader Jewish understanding that loving God encompasses both heartfelt devotion and obedient action. These recitations together highlight the comprehensive nature of the "first" commandment, underscoring that true love for God is expressed both in internal devotion and in the outward practice of God's commandments.
Verse 31 -
In His response, Jesus goes beyond merely answering the scribe's question about the greatest commandment. He cites the Shema and its instruction from Deuteronomy 11, which commands wholehearted love for God. He also adds Leviticus 19:18, which commands love for one's neighbor as oneself.
The generosity of response by Jesus shows, it seems, that Jesus was honoring this particular scribe with a full, friendly, and valid answer to his inquiry.
Verses 32-33 -
The scribe honored Jesus’ answer, affirming and repeating what He had to say.
In verse 32 the King James Version says, “He is one God.” However, modern translations, based on the Critical Text which is constantly in flux, have dropped the explicit testimony that “He is one God” to a more implicit “He is one.”
While mainstream Christian interpretation would not see a significant theological difference between "He is One" and "There is one God," a radical interpreter might exploit the critical text’s more abstract wording to suggest a shift away from traditional monotheism. This could potentially be used to argue for a more philosophical, impersonal, or even pantheistic understanding of the divine, rather than the specific, personal monotheism emphasized in the Textus Receptus.
The Scribe concludes that these actions are “more than all whole burnt offerings and sacrifices” (v. 33). Many translations (NASB, NIV, NET, NLT, CSB) drop the word “whole,” even though it is inherent in the Greek word ὁλοκαύτωμα [holokautoma]. There were also offerings in which only a part was given (peace offerings, fellowship offerings, grain offerings, etc.) and which were not burnt, but consumed by the priests, sometimes in conjunction with the giver of the offering. By leaving out this detail, it makes it sound as if following these commands is all that was really necessary in the law. NASB says, for example, that following these commands is “much more than all burnt offerings and sacrifices.” Such is patently wrong, and far from the testimony of the text itself.
"Whole burnt offerings," known as 'olah in Hebrew, were a significant part of the sacrificial system in ancient Israel. They were distinct from other offerings because the entire animal was consumed by fire on the altar, symbolizing total dedication to God. Here are the key cases in which whole burnt offerings were used:
1. Daily Offerings
Morning and Evening Sacrifices: A whole burnt offering was made twice daily, every morning and evening, as a regular part of Israel's worship (Exodus 29:38-42; Numbers 28:3-8). This continual offering was a way of acknowledging God's constant presence and the people's ongoing need for atonement and dedication.
2. Sabbath Offerings
Sabbath Sacrifices: On the Sabbath, an additional whole burnt offering was made, consisting of two lambs offered in addition to the regular daily sacrifices (Numbers 28:9-10). This highlighted the sacredness of the Sabbath and the need for extra devotion on this holy day.
3. Monthly Offerings
New Moon Sacrifices: On the first day of each month (New Moon), a special whole burnt offering was made. This included two young bulls, one ram, and seven lambs, along with grain and drink offerings (Numbers 28:11-15). This offering marked the beginning of a new month and was a time of renewal and consecration to God.
4. Festivals and Special Occasions
Feast of Unleavened Bread, Feast of Weeks, Feast of Trumpets, Day of Atonement, Feast of Tabernacles: Each of these major festivals in the Jewish calendar included specific instructions for whole burnt offerings (Leviticus 23; Numbers 28-29). These offerings were central to the celebration of Israel's religious festivals, symbolizing collective dedication and atonement.
Day of Atonement (Yom Kippur): On this most solemn day, in addition to the regular and special offerings, a whole burnt offering was made as part of the rituals to atone for the sins of the nation (Leviticus 16:3, 5, 24).
5. Voluntary Offerings
Freewill Burnt Offerings: Individuals could also offer whole burnt offerings voluntarily as an expression of personal devotion, gratitude, or to fulfill a vow (Leviticus 1:3-17). These offerings were not mandated but were given out of the worshiper’s desire to demonstrate their complete surrender and dedication to God.
6. Consecration of Priests
Ordination of Priests: When priests were consecrated, a whole burnt offering was part of the ordination ceremony, symbolizing the priests’ complete dedication to God's service (Exodus 29:15-18; Leviticus 8:18-21).
7. National Sacrifices
National Sin and Atonement: Occasionally, whole burnt offerings were made on behalf of the entire nation, especially in times of repentance or national crisis. For instance, after the sin with the golden calf, Moses offered whole burnt offerings as part of the atonement process (Exodus 32:6; Deuteronomy 33:10).
8. Special Dedication Events
Dedication of the Temple: When the temple was dedicated by Solomon, an immense number of whole burnt offerings were made, demonstrating the nation's complete devotion and the sacredness of the temple (1 Kings 8:62-64; 2 Chronicles 7:4-7).
However, it is of paramount importance to realize they were not “all burnt offerings and sacrifices” (as per NASB).
Verse 34 -
Jesus was impressed that the Scribe “answered discreetly.” The word “discreetly” is currently used more in the sense of “privately,” but its meaning, especially in 1611, is “prudently” or “with thought.” It is related by root to the English word discern.
Jesus told the man that he was “not far from the kingdom of God.” Certainly He did not mean in distance, but rather in understanding of the requirements for entrance into the Kingdom.
A note on verses 28-34
Often, Christians spend all their time emphasizing these commandments rather than getting the main issue of the passage: here was a man honest in his dealings with Jesus, honoring Him instead of trying to trap Him. An emphasis on the commands themselves, especially when applied to us today, puts us under the law and under works. We are not under any hierarchy of commands; we are under grace, given a gift of salvation by grace through faith without works. We are complete in Him (Col. 2:10) under the same gift. Our love for God and for others is a simple expression of gratitude toward the grace given us in Christ.
