Church Fathers Commentary Mark 12:28-34

"And one of the scribes came, and heard them questioning together, and knowing that he had answered them well, asked him, What commandment is the first of all? Jesus answered, The first is, Hear, O Israel; The Lord our God, the Lord is one: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. The second is this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these. And the scribe said unto him, Of a truth, Teacher, thou hast well said that he is one; and there is none other but he: and to love him with all the heart, and with all the understanding, and with all the strength, and to love his neighbor as himself, is much more than all whole burnt-offerings and sacrifices. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question." — Mark 12:28-34 (ASV)

Glossa Ordinaria: After the Lord refuted the Pharisees and the Sadducees who tested Him, this passage shows how He satisfied the scribe who questioned Him.

Therefore, it is said, And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked Him, Which is the first commandment of all?

Pseudo-Jerome: This question is a common problem for all who are skilled in the Law, namely, that the commandments are set forth differently in Exodus, Leviticus, and Deuteronomy.

Therefore, He presented not one but two commandments, by which our infancy is nourished, as if by two breasts on the chest of the bride.

And so, the text adds, And Jesus answered him, The first of all the commandments is, Hear, O Israel; the Lord thy God is one God.

He mentions the first and greatest commandment of all. This is the one to which each of us must give first place in our hearts, as it is the sole foundation of piety—that is, the knowledge and confession of the divine unity, combined with the practice of good works, which is perfected in the love of God and our neighbor.

Therefore, it adds, Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy soul, and with all thy strength: this is the first commandment.

Theophylact of Ohrid: See how He has enumerated all the powers of the soul. There is a living power in the soul, which He explains when He says, With all thy soul. To this power belong anger and desire, all of which He would have us give to divine love.

There is also another power, which is called the natural power, to which belong nourishment and growth. This too is to be given entirely to God, for which reason He says, With all thy heart.

There is also a third power, the rational, which He calls the mind, and this too is to be given wholly to God.

Glossa Ordinaria: The words that are added, And with all thy strength, may be referred to the body's powers.

It continues: And the second is like, namely this, Thou shalt love thy neighbour as thyself.

Theophylact of Ohrid: He says that the second commandment is "like" the first because these two are harmonious and mutually contain each other. For the one who loves God also loves His creatures, and the chief of His creatures is man. Therefore, whoever loves God ought to love all people.

Conversely, one who loves his neighbor, who so often offends him, ought much more to love God, who is always bestowing benefits upon him.

Because of this deep connection between them, He adds, There is none other commandment greater than these.

It continues: And the Scribe said unto Him, Well, Master, thou hast said the truth: for there is one God, and there is none other but He: and to love Him with all the heart, and with all the soul, and with all the understanding, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices.

The Venerable Bede: When the scribe says, is more than all whole burnt offerings and sacrifices, he shows that a serious question was often debated among the scribes and Pharisees regarding which was the first or greatest commandment of the divine Law.

Some praised offerings and sacrifices, while others preferred acts of faith and love, because many of the patriarchs before the Law pleased God by that faith alone which works by love. This scribe shows that he held the latter opinion.

The text continues: And when Jesus saw that he answered discreetly, He said unto him, Thou art not far from the kingdom of God.

Theophylact of Ohrid: By this, Jesus shows that the scribe was not yet perfect, for He did not say, "You are within the kingdom of heaven," but rather, Thou art not far from the kingdom of God.

The Venerable Bede: The reason he was not far from the kingdom of God was that he proved himself to be a supporter of that opinion which is proper to the New Testament and to the perfection of the Gospel.

St. Augustine of Hippo: We should not be troubled that Matthew says the one who asked the Lord this question was testing Him. It may be that although he came to test Him, he was corrected by the Lord's answer.

Or, in any case, we must not view this test as evil or as done with the intention of deceiving an enemy. Instead, it could be seen as the caution of a man who wished to probe something unknown to him.¹

Pseudo-Jerome: Alternatively, one who has knowledge is not far from the kingdom, for ignorance is further from the kingdom of God than knowledge is. Therefore, He says to the Sadducees in another passage, Ye err, not knowing the Scriptures, or the power of God.

The passage concludes: And no man after that durst ask Him any questions.

The Venerable Bede: For since they were refuted in argument, they asked Him no more questions. Instead, they seized Him openly and handed Him over to the Roman authorities. From this we understand that the poison of envy may be overcome, but it can rarely remain quiet.

1. de Con. Evan, ii, 73