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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 12:28–34. His three-level outline is real structure in the source text, so it is rendered as structure.
The scribes and Pharisees were (however bad otherwise) enemies to the Sadducees; now one would have expected that, when they heard Christ argue so well against the Sadducees, they would have countenanced him, as they did Paul when he appeared against the Sadducees (Act 23:9); but it had not the effect: because he did not fall in with them in the ceremonials of religion, he agreeing with them in the essentials, gained him no manner of respect with them. Only we have here an account of one of them, a scribe, who had so much civility in him as to take notice of Christ's answer to the Sadducees, and to own that he had answered well, and much to the purpose (Mar 12:28); and we have reason to hope that he did not join with the other scribes in persecuting Christ; for here we have his application to Christ for instruction, and it was such as became him; not tempting Christ, but desiring to improve his acquaintance with him.
I.He enquired, Which is the first commandment of all? Mar 12:28.
He doth not mean the first in order, but the first in weight and dignity; "Which is that command which we ought to have in a special manner an eye to, and our obedience to which will lay a foundation for our obedience to all the rest?" Not that any commandment of God is little (they are all the commands of a great God), but some are greater than others, moral precepts than rituals, and of some we may say, They are the greatest of all.
II.Christ gave him a direct answer to this enquiry, Mar 12:29-31.
Those that sincerely desire to be instructed concerning their duty, Christ will guide in judgment, and teach his way. He tells him,
1.That the great commandment of all, which is indeed inclusive of all, is, that of loving God with all our hearts.
(1.)Where there is a commanding principle in the soul, there is a disposition to every other duty. Love is the leading affection of the soul; the love of God is the leading grace in the renewed soul.
(2.)Where this is not, nothing else that is good is done, or done aright, or accepted, or done long. Loving God with all our heart, will effectually take us off fRom. and arm us against, all those things that are rivals with him for the throne in our souls, and will engage us to every thing by which he may be honoured, and with which he will be pleased; and no commandment will be grievous where this principle commands, and has the ascendant. Now here in, Mark, our Saviour prefixes to this command the great doctrinal truth upon which it is built (Mar 12:29); Hear, O Israel, The Lord our God is one Lord; if we firmly believe this, it will follow, that we shall love him with all our heart. He is Jehovah, who has all amiable perfections in himself; he is our God, to whom we stand related and obliged; and therefore we ought to love him, to set our affections on him, let out own desire toward him, and take a delight in him; and he is one Lord, therefore he must be loved with our whole heart; he has the sole right to us, and therefore ought to have the sole possession of us. If he be one, our hearts must be one with him, and since there is no God besides, no rival must be admitted with him upon the throne.
2.That the second great commandment is, to love our neighbour as ourselves (Mar 12:31), as truly and sincerely as we love ourselves, and in the same instances, and we must show it by doing as we would be done by. As we must therefore love God better than ourselves, because he is Jehovah, a being infinitely better than we are, and must love him with all our heart, because he is one Lord, and there is no other like him; so we must love our neighbour as ourselves, because he is of the same nature with ourselves; our hearts are fashioned alike, and my neighbour and myself are of one body, of one society, that of the world of mankind; and if a fellow-Christian, and of the same sacred society, the obligation is the stronger. Hath not one God created us? Mal 2:10. Has not one Christ redeemed us? Well might Christ say, There is no other commandment greater than these; for in these all the law is fulfilled, and if we make conscience of obedience to these, all other instances of obedience will follow of course.
III.The scribe consented to what Christ said, and descanted upon it, Mar 12:32, Mar 12:33.
1.He commends Christ's decision of this question; Well, Master, thou hast said the truth. Christ's assertions needed not the scribe's attestations; but this scribe, being a man in authority, thought it would put some reputation upon what Christ said, to have it commended by him; and it shall be brought in evidence against those who persecuted Christ, as a deceiver, that one of themselves, even a scribe of their own, confessed that he said the truth, and said it well. And thus must we subscribe to Christ's sayings, must set to our seal that they are true.
2.He comments upon it. Christ had quoted that great doctrine, that the Lord our God is one Lord; and this he not only assented to, but added, "There is none other but he; and therefore we must have no other God besides." This excludes all rivals with him, and secures the throne in the heart entire for him. Christ had laid down that great law, of loving God with all our hearts; and this also he explains - that it is loving him with the understanding, as those that know what abundant reason we have to love him. Our love to God, as it must be an entire, so it must be an intelligent, love; we must love him with all the understanding, ex holēs tēs suneseōs - out of the whole understanding; our rational powers and faculties must all be set on work to lead out the affections of our souls toward God. Christ has said, "To love God and our neighbour is the greatest commandment of all;" "Yea," saith the scribe, "it is better, it is more than all whole-burnt-offerings and sacrifices, more acceptable to God, and will turn to a better account to ourselves." There were those who held, that the law of sacrifices was the greatest commandment of all; but this scribe readily agreed with our Saviour in this - that the law of love to God and our neighbour is greater than that of sacrifice, even than that of whole-burnt-offerings, which were intended purely for the honour of God.
IV.Christ approved of what he said, and encouraged him to proceed in his enquiries of him, Mar 12:34.
1.He owned that he understood well, as far as he went; so far, so good. Jesus saw that he answered discreetly, and was the more pleased with it, because he had of late met with so many even of the scribes, men of letters, that answered indiscreetly, as those that had no understanding, nor desired to have any. He answered nounechōs - as one that had a mind; as a rational intelligent man, as one that had his wits about him; as one whose reason was not blinded, whose judgment was not biassed, and whose forethought was not fettered, by the prejudices which other scribes were so much under the power of. He answered as one that allowed himself liberty and leisure to consider, as one that had considered.
2.He owned that he stood fair for a further advance; "Thou art not far from the kingdom of God, the kingdom of grace and glory; thou art in a likely way to be a Christian, a disciple of Christ. For the doctrine of Christ insists most upon these things, and is designed, and has a tendency direct, to bring thee to this." Note, There is hope of those who make a good use of the light they have, and go as far as that will carry them, that by the grace of God they will be led further, by the clearer discoveries God has to make to them. What became of this scribe we are not told, but would willingly hope that he took the hint Christ hereby gave him, and that, having been told by him, so much to his satisfaction, what was the great commandment of the law, he proceeded to enquire of him, or his apostles, what was the great commandment of the gospel too. Yet, if he did not, but took, up here, and went no further, we are not to think it strange; for there are many who are not far from the kingdom of God, and yet never come thither. Now, one would think, this should have invited many to consult him: but it had a contrary effect; No man, after that, durst ask him any question; every thing he said, was spoken with such authority and majesty, that every one stood in awe of him; those that desired to learn, were ashamed to ask, and those that designed to cavil, were afraid to ask.
Historical interpretation
Eleven Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
This question is only that which is a problem common to all skilled in the law, namely, that the commandments are differently set forth in Exodus, Leviticus, and Deuteronomy. Wherefore He brought forward not one but two commandments, by which, as by two paps rising on the breast of the bride, our infancy is nourished. And therefore there is added, 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 that to which each of us must give the first place in his heart, as the only foundation of piety, that is, the knowledge and confession of the Divine Unity, with the practice of good works, which is perfected in the love of God and our neighbour; wherefore there is added, 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.
Or else, he is not far who comes with knowledge; for ignorance is farther from the kingdom of God than knowledge; wherefore he says above to the Sadducees, Ye err, not knowing the Scriptures, or the power of God. It goes on: And no man after that durst ask him any questions.
Accordingly, God's judgment will be more full and complete, because it will be pronounced at the very last, in an eternal irrevocable sentence, both of punishment and of consolation, (on men whose) souls are not to transmigrate into beasts, but are to return into their own proper bodies. And all this once for all, and on "that day, too, of which the Father only knoweth; " (only knoweth, ) in order that by her trembling expectation faith may make full trial of her anxious sincerity, keeping her gaze ever fixed on that day, in her perpetual ignorance of it, daily fearing that for which she yet daily hopes.
The answer of the scribe seems to accord with the words of the Lord, for he too acknowledges the inmost love of one God, and professes the love of one’s neighbor as real as the love of self, and places love of God and love of one’s neighbor above all the burnt offerings of sacrifices.
Which the law also does appoint: "To love the Lord God with all thy mind, and with all thy soul, who is the one and only God, besides whom there is no other; "
And the scribe said to him: Well said, teacher, you have truly said that there is one God, and there is none other besides him. And to love him with all your heart, and with all your understanding, and with all your soul, and with all your strength, and to love your neighbor as yourself, is greater than all burnt offerings and sacrifices. It is shown by this response of the scribe that there was often a serious question debated among the scribes and Pharisees about what was the first or greatest commandment of divine law, some indeed praising offerings and sacrifices, others preferring with greater authority the works of faith and love, because many of the fathers before the law, without any custom of victims and sacrifices, pleased God through faith alone, which works through love, and were held in the highest regard by him; but none was ever found to have pleased God through holocausts and sacrifices alone without faith and love. In which opinion this scribe also declared himself to be.
(ubi sup.) He shows when he says, this is greater than all sacrifices, that a grave question was often debated between the scribes and Pharisees, which was the first commandment, or the greatest of the Divine law; that is, some praised offerings and sacrifices, others preferred acts of faith and love, because many of the fathers before the law pleased God by that faith only, which works by love. This scribe shows that he was of the latter opinion. But it continues, And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God.
(ubi sup) But the reason why he was not far from the kingdom of God was, that he proved himself to be a favourer of that opinion, which is proper to the New Testament and to Gospel perfection.
(ubi sup.) For since they were confuted in argument, they ask Him no farther questions, but take Him without any disguise, and give Him up to the Roman power. From which we understand that the venom of envy may be overcome, but can hardly lie quiet.
See how He has enumerated all the powers of the soul; for there is a 1living power in the soul, which He explains, when He says, With all thy soul, and to this belong anger and desire, all of which He will have us give to Divine love. There is also another power, which is called natural, to which belong nutriment and growth, and this also is all to be given to God, for which reason He says, With all thy heart. There is also another power, the rational, which He calls the mind, and that too is to be given whole to God.
He says that it is like, because these two commandments are harmonious one with the other, and mutually contain the other. For he who loves God, loves also His creature; but the chief of His creatures is man, wherefore he who loves God ought to love all men. But he who loves his neighbour, who so often offends him, ought much more to love Him, who is ever giving him benefits. And therefore on account of the connection between these commandments, He adds, There is none other commandment greater than these. It goes on: 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.
By which He shows that he was not perfect, for He did not say, Thou art within the kingdom of heaven, but, Thou art not far from the kingdom of God.
(non occ.) That is, because they contradicted the Scriptures, and derogated from the power of God.
(non occ.) After that the Lord confuted the Pharisees, and the Sadducees, who tempted Him, it is here shown how He satisfied the Scribe who questioned Him; wherefore 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?
(non occ.) The words which are added, And with all thy strength, may be referred to the bodily powers. It goes on: And the second is like, namely this, Thou shalt love thy neighbour as thyself.
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Summary
Mark 12:32 captures a pivotal moment of theological affirmation where a Jewish scribe, deeply impressed by Jesus' exposition of the greatest commandment, unequivocally declares the foundational truth of Israel's faith: the absolute singularity of God. This rare instance of agreement between Jesus and a religious leader underscores the profound spiritual insight of the scribe and highlights the undisputed nature of monotheism as a cornerstone of biblical revelation.
Context
Literary Context
This verse is situated at the climax of a series of challenging encounters between Jesus and various Jewish religious factions in Jerusalem, as recorded in Mark 11-12. Prior to this interaction, Jesus skillfully navigates traps set by the Pharisees and Herodians concerning taxes to Caesar (Mark 12:13-17), and then by the Sadducees regarding the resurrection and marriage (Mark 12:18-27). Unlike these groups, who sought to entrap Him, the scribe approaches Jesus with a seemingly sincere question about the "first commandment of all" (Mark 12:28). Jesus' profound and concise answer, quoting the Shema from Deuteronomy 6:4-5 and adding the command to love one's neighbor from Leviticus 19:18, elicits the scribe's remarkable affirmation in Mark 12:32. This moment of shared understanding stands in stark contrast to the preceding antagonistic exchanges.
Historical & Cultural Context
Scribes (Greek: grammateús) were highly educated professionals in ancient Judaism, serving as experts in the Mosaic Law, interpreters of Scripture, and often as legal advisors and teachers. They were meticulous in copying and preserving the Torah and were deeply respected for their knowledge. The foundational confession of Israel, the Shema ("Hear, O Israel: The Lord our God, the Lord is one"), found in Deuteronomy 6:4, was recited daily and formed the bedrock of Jewish monotheism, distinguishing Israel from the polytheistic nations surrounding them. For a scribe to affirm Jesus' teaching so readily, particularly on such a central tenet, indicates either a genuine openness to Jesus' wisdom or a strategic attempt to assess His theological alignment. Jesus' subsequent commendation of the scribe in Mark 12:34 suggests the former, portraying the scribe as one "not far from the kingdom of God."
Key Themes
This interaction contributes significantly to several key themes within the Gospel of Mark and broader biblical theology. Foremost is the theme of Divine Monotheism, powerfully affirmed by the scribe's declaration that "there is one God; and there is none other but he." This reiterates the absolute uniqueness and singularity of the God of Israel, a truth central to the entire biblical narrative. Another theme is Spiritual Discernment versus Legalism. While many religious leaders were blinded by their rigid adherence to tradition and their desire to trap Jesus, this scribe demonstrates a spiritual insight that recognizes the true essence of the Law—love for God and neighbor—as articulated by Jesus. This highlights that genuine understanding of God's will transcends mere intellectual knowledge of the Law. Finally, the passage touches on the theme of Jesus' Authority and Wisdom. Despite being challenged, Jesus consistently demonstrates unparalleled wisdom and authority in His interpretations of the Law, even earning the respect and affirmation of those who were ostensibly His theological opponents.
Exposition and Analysis
Key Word Analysis
From gramma, meaning a writer or letter. This term refers to a professional copyist, secretary, or, most commonly in the New Testament, an expert in the Mosaic Law. Scribes were highly educated and influential figures in Jewish society, responsible for interpreting and teaching the Scriptures. The fact that a scribe affirms Jesus' words lends significant weight to the statement, as it comes from one deeply learned in the very Law Jesus is expounding.
From didáskō, meaning to teach. This word denotes an instructor or teacher. The scribe addresses Jesus as "Master," acknowledging His authority and competence as a teacher of divine truth, even if not fully recognizing His divine nature. This title, coming from a recognized teacher of the Law, signifies respect for Jesus' profound understanding and articulation of spiritual matters.
A primary numeral meaning "one." In this context, heîs carries a powerful theological weight, emphasizing not merely numerical singularity but absolute uniqueness, exclusivity, and incomparability. When applied to God, as in "one God," it asserts that there is no other deity besides Him, distinguishing the God of Israel from all pagan gods and affirming His sole sovereignty and existence.
Verse Breakdown
"And the scribe said unto him, Well, Master, thou hast said the truth:"
This opening clause sets the scene for the scribe's remarkable affirmation. His use of "Well" (Greek: kalōs, meaning "excellently" or "rightly") and "Master" (Greek: didáskalos, "teacher") indicates genuine respect and agreement. The phrase "thou hast said the truth" (Greek: alētheia) is a direct and unequivocal acknowledgment that Jesus' summary of the greatest commandment is not merely accurate but embodies divine truth itself. This is a rare moment of unreserved commendation from a religious leader.
"for there is one God;"
This is the core theological statement affirmed by the scribe, echoing the foundational confession of Israel, the Shema, found in Deuteronomy 6:4. The Greek phrase heîs theós (one God) powerfully asserts the absolute monotheism of the Jewish faith. It is a declaration against polytheism and idolatry, emphasizing the singularity, uniqueness, and supreme sovereignty of the Creator God. This truth is non-negotiable and central to the identity of Israel.
"and there is none other but he:"
This reinforcing clause further emphasizes the exclusivity of God. The Greek ou állos plēn autós ("no other except Him") leaves no room for ambiguity. It underscores that God is not just one among many, but the only God. This statement is a profound theological affirmation of God's incomparable nature and His sole claim to worship and allegiance, solidifying the monotheistic declaration.
Literary Devices
The passage employs several significant literary devices. Affirmation is central, as the scribe explicitly validates Jesus' teaching, creating a moment of unexpected harmony amidst the usual conflict. This serves to underscore the undeniable truth of Jesus' words, even for those learned in the Law. The scribe's statement itself is a powerful Monotheistic Declaration, echoing the ancient confession of the Shema and reinforcing a core theological tenet. This declaration functions as a Rhetorical Agreement, where the scribe's words, intended to affirm Jesus, also serve to highlight the universal and foundational nature of the truth being discussed. The scene also presents a subtle Contrast between the scribe's sincere seeking and the malicious intentions of the other religious groups who had previously questioned Jesus. This contrast elevates the scribe's spiritual discernment and sets him apart, ultimately leading to Jesus' commendation that he was "not far from the kingdom of God" (Mark 12:34).
Theological and Thematic Connections
The scribe's affirmation of "one God" in Mark 12:32 is a profound theological statement, reinforcing the absolute monotheism that underpins the entire biblical narrative. This truth is not merely a numerical count but speaks to God's unique nature, His incomparable power, and His sole claim to worship and allegiance. It establishes the foundation for understanding God's character as unchanging, sovereign, and utterly distinct from all created beings or false deities. This singularity of God is the bedrock upon which all other theological truths are built, including the unity of His will, the consistency of His revelation, and the singular path to salvation. The scribe's recognition of this truth, as articulated by Jesus, highlights the essential harmony between the Law and the Spirit, demonstrating that true spiritual insight aligns with God's foundational self-revelation.
Reflection and Application
The scribe's ready affirmation of Jesus' teaching in Mark 12:32 offers a powerful model for believers today. In an age of increasing relativism and spiritual confusion, the unwavering declaration of "one God" remains a timeless and essential truth. This passage calls us to a deeper commitment to the foundational doctrines of our faith, particularly the unique and sovereign nature of God. It encourages us to approach spiritual inquiry with genuine sincerity, much like the scribe, seeking to understand and affirm divine truth rather than merely engaging in intellectual debate or seeking to find fault. Furthermore, it reminds us that true spiritual discernment can transcend superficial differences and unite us around core biblical principles. When we recognize and affirm the truth, especially concerning the nature of God, we draw closer to the heart of His kingdom, just as the scribe was "not far from the kingdom of God" (Mark 12:34). Our faith is strengthened when we stand firm on the absolute singularity and supremacy of the one true God.
Questions for Reflection
FAQ
Why is the scribe's affirmation in Mark 12:32 so significant?
The scribe's affirmation is significant for several reasons. First, it represents a rare moment of genuine theological agreement between Jesus and a Jewish religious leader in the Gospels, contrasting sharply with the frequent opposition Jesus faced. Scribes were experts in the Law, and their endorsement of Jesus' teaching on the greatest commandment and the singularity of God (Mark 12:29-31) lends credibility and weight to His message. It demonstrates that Jesus' teaching was not revolutionary in its core theological tenets but rather a profound distillation of existing truth. Furthermore, Jesus' commendation of the scribe in Mark 12:34 ("Thou art not far from the kingdom of God") highlights the spiritual insight of the scribe, who recognized the heart of God's Law beyond its mere legalistic framework.
Does the declaration "there is one God" contradict the Christian doctrine of the Trinity?
No, the declaration "there is one God" does not contradict the Christian doctrine of the Trinity; rather, it forms its foundational premise. The Trinity teaches that there is one God who eternally exists as three distinct persons: the Father, the Son (Jesus Christ), and the Holy Spirit. This is not three gods, but one God in three persons. The Old Testament, including the Shema (Deuteronomy 6:4), firmly establishes God's absolute singularity and uniqueness, which is fully upheld in the New Testament. The New Testament then reveals the Trinitarian nature of this one God, particularly through the person and work of Jesus Christ and the sending of the Holy Spirit. Passages like Matthew 28:19 (baptizing in the name of the Father, Son, and Holy Spirit) and 2 Corinthians 13:14 (the grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit) illustrate this triune reality within the context of monotheism. The scribe's statement affirms the oneness of God, which is the essential truth upon which the Trinitarian revelation builds.
Christ-Centered Fulfillment
The scribe's affirmation of "one God" in Mark 12:32 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Himself. While the scribe's statement echoes the ancient monotheistic confession of Israel, Jesus, as the Son of God, fully embodies and reveals the very nature of this "one God." He is the one through whom God's ultimate revelation comes (Hebrews 1:1-3), the one who declares, "I and my Father are one" (John 10:30), and the one in whom "all the fullness of the Godhead dwells bodily" (Colossians 2:9). The "one God" whom the scribe affirms is the God who sent His Son, Jesus, into the world, not to abolish the Law but to fulfill it (Matthew 5:17), and to perfectly demonstrate the love for God and neighbor that is the essence of the greatest commandment (Mark 12:29-31). Thus, Jesus is not merely a teacher of the "one God" but is Himself the divine Son, through whom this singular God is fully known, worshipped, and reconciled to humanity. His life, death, and resurrection are the ultimate expression of the "one God's" redemptive plan for the world, inviting all to enter the kingdom of God through Him (John 14:6).