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“The Greatest Commandment”· Matthew 22:34–40
Translation
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In the KJVVerse 23,909 of 31,102 · 76.9%
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Historical interpretation
Ten Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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He said Master tempting Him, for none but a disciple would thus address Christ. Whoever then does not learn of the Word, nor yields himself wholly up to it, yet calls it Master, he is brother to this Pharisee thus tempting Christ. Perhaps while they read the Law before the Saviour's coming, it was a question among them which was the great commandment in it; nor would the Pharisee have asked this, if it had not been long time enquired among themselves, but never found till Jesus came and declared it.
Or otherwise; That the second command is like the first signifies that the obligation and merit of both are alike; for no love of God without Christ, or of Christ without God, can profit to salvation.
It follows, On these two commandments hang all the Law and the Prophets.
Again doth the evangelist express the cause, for which they ought to have held their peace, and marks their boldness by this also. How and in what way? Because when those others were put to silence, these again assail Him. For when they ought even for this to hold their peace, they strive to urge further their former endeavors, and put forward the lawyer, not desiring to learn, but making a trial of Him, and ask, "What is the first commandment?"
For since the first commandment was this, "Thou shalt love the Lord thy God," thinking that He would afford them some handle, as though He would amend it, for the sake of showing that Himself too was God, they propose the question.
(Verse 34 and following) But when the Pharisees heard that he had silenced the Sadducees, they gathered together. And one of them, a lawyer, asked him a question to test him: "Teacher, which is the great commandment in the Law?" And he said to him, "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 first commandment. And a second is like it: You shall love your neighbor as yourself. In his two commands, the whole law and the prophets hang. What we read about Herod and Pontius Pilate, that they conspired in the death of the Lord, we also see now concerning the Pharisees and the Sadducees, who are opposed to each other, but agree with the same mind in testing Jesus. Therefore, those who had already been confuted in the display of the coin and had seen the faction of the opposing party undermined, should have been warned by example not to plot further snares: but malice and envy nourish audacity. One of the legal experts, not desiring to not know but attempting, asks whether the one being questioned knew what was being asked, what the greater commandment is: not asking about the commandments, but what the first and great commandment is; so that when all that God has commanded is great: whatever he may answer, he may have an opportunity to slander, asserting that something else is great among many. Therefore, whoever knows and asks not by desire to learn, but by the desire to know, whether the one who is going to respond knows, approaches in the likeness of the Pharisees, not as a disciple, but as a tempter.
The Pharisees having been themselves already confuted (in the matter of the denarius), and now seeing their adversaries also overthrown, should have taken warning to attempt no further deceit against Him; but hate and jealousy are the parents of impudence.
The Pharisees and Sadducees, thus foes to one another, unite in one common purpose to tempt Jesus.
Or he enquires not for the sake of the commands, but which is the first and great commandment, that seeing all that God commands is great, he may have occasion to cavil whatever the answer be.
(de Cons. Ev. ii. 73.) Let no one find a difficulty in this, that Matthew speaks of this man as putting his question to tempt the Lord, whereas Mark does not mention this, but concludes with what the Lord said to him upon his answering wisely, Thou art not far from the kingdom of God. (Mark 12:34.) For it is possible that, though he came to tempt, yet the Lord's answer may have wrought correction within him. Or, the tempting here meant need not be that of one designing to deceive an enemy, but rather the cautious approach of one making proof of a stranger. And that is not written in vain, Whoso believeth lightly, he is of a vain heart. (Ecclus. 19:4.)
Or the Pharisees meet together, that their numbers may silence Him whom their reasonings could not confute; thus, while they array numbers against Him, showing that truth failed them; they said among themselves, Let one speak for all, and all speak, through one, so if He prevail, the victory may seem to belong to all; if He be overthrown, the defeat may rest with Him alone; so it follows, Then one of them, a teacher of the Law, asked him a question, tempting him.
He who now enquires for the greatest commandment had not observed the least. He only ought to seek for a higher righteousness who has fulfilled the lower.
But the Lord so answers him, as at once to lay bare the dissimulation of his enquiry, Jesus saith unto him, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind. Thou shalt love, not 'fear,' for to love is more than to fear; to fear belongs to slaves, to love to sons; fear is in compulsion, love in freedom. Whoso serves God in fear escapes punishment, but has not the reward of righteousness because he did well unwillingly through fear. God does not desire to be served servilely by men as a master, but to be loved as a father, for that He has given the spirit of adoption to men. But to love God with the whole heart, is to have the heart inclined to the love of no one thing more than of God. To love God again with the whole soul is to have the mind stayed upon the truth, and to be firm in the faith. For the love of the heart and the love of the soul are different. The first is in a sort carnal, that we should love God even with our flesh, which we cannot do unless we first depart from the love of the things of this world. The love of the heart is felt in the heart, but the love of the soul is not felt, but is perceived because it consists in a judgment of the soul. For he who believes that all good is in God, and that without Him is no good, he loves God with his whole soul. But to love God with the whole mind, is to have all the faculties open and unoccupied for Him. He only loves God with his whole mind, whose intellect ministers to God, whose wisdom is employed about God, whose thoughts travail in the things of God, and whose memory holds the things which are good.
But who loves man is as who loves God; for man is God's image, wherein God is loved, as a King is honoured in his statue. For this cause this commandment is said to be like the first.
Not the Sadducees but the multitudes were astonished. This is daily done in the Church; when by Divine inspiration the adversaries of the Church are overcome, the multitude of the faithful rejoice.
For to these two commandments belongs the whole decalogue; the commandments of the first table to the love of God, those of the second to the love of our neighbour.
Or, with all thy heart, i. e. understanding; with all thy soul, i.e. thy will; with all thy mind, i.e. memory; so you shall think, will, remember nothing contrary to Him.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
In Matthew 22:36, a lawyer, an expert in the Mosaic Law, directly challenges Jesus with a pivotal question: "Master, which [is] the great commandment in the law?" This inquiry is strategically posed amidst a series of confrontational encounters during Jesus' final week in Jerusalem, designed by the religious authorities to test His theological understanding and potentially entrap Him, thereby undermining His authority and public credibility.
Context
Literary Context
This verse is situated within a highly charged narrative in Jerusalem, just days before Jesus' crucifixion. It follows immediately after Jesus has masterfully silenced the Sadducees, who attempted to discredit the concept of resurrection with a complex hypothetical scenario (Matthew 22:23-33). Having witnessed this defeat, the Pharisees, though theological adversaries of the Sadducees, send one of their own—a "lawyer" (a scribe expert in the Mosaic Law)—to pose a new, equally challenging question. This sequence underscores the escalating opposition Jesus faced and highlights His consistent wisdom in navigating these theological traps. The question in Matthew 22:36 sets the stage for Jesus' profound summary of the Law, which follows in Matthew 22:37-40.
Historical & Cultural Context
The setting is Jerusalem during Passover week, a time of heightened religious and political tension. The Jewish Law, or Torah, comprised 613 commandments (248 positive, 365 negative). For centuries, rabbis and scribes engaged in extensive debates about the relative importance of these commandments, seeking to identify a foundational principle or "greatest" commandment. This was not merely an academic exercise but an attempt to distill the essence of God's will for His people. The lawyer's question to Jesus was thus rooted in a common rabbinic discourse, but his intent was likely malicious—to test Jesus' alignment with specific rabbinic schools of thought, or to provoke an answer that could be construed as diminishing other commandments, thereby providing grounds for accusation. The term "lawyer" (νομοδιδάσκαλος, nomodidaskalos, literally "teacher of the law") denotes a highly educated Pharisee specializing in legal interpretation.
Key Themes
The lawyer's question in Matthew 22:36 contributes to several overarching themes within Matthew's Gospel and the broader biblical narrative. Firstly, it explores The Essence of the Law, probing whether the vast array of divine commands can be summarized or prioritized into a core principle. This reflects a deep human desire to understand God's primary expectation. Secondly, it highlights the theme of Prioritizing God's Will, prompting a discernment of what truly matters in one's relationship with God and others, a theme Jesus consistently emphasized throughout His ministry (e.g., Matthew 6:33). Finally, and crucially in this immediate context, it serves as another instance of Testing Jesus' Authority and Wisdom. The religious leaders repeatedly sought to undermine Jesus by challenging His teachings, His claims, and His understanding of the Law, as seen in previous encounters like the question about paying taxes to Caesar (Matthew 22:15-22).
Exposition and Analysis
Key Word Analysis
This term, meaning "instructor" or "teacher," is used by the lawyer to address Jesus. While seemingly respectful, in this confrontational context, it likely functions as a formal address, setting the stage for a theological challenge between two recognized teachers of the Law. The lawyer is acknowledging Jesus' public role as a teacher, even as he seeks to expose a flaw in His teaching.
This adjective signifies "big" or "great" in a wide application, including importance or magnitude. When applied to "commandment," it directly asks for the most significant, preeminent, or weighty command among the 613 Mosaic laws. The lawyer is not asking for a great commandment, but the greatest, implying a singular, overarching principle.
This noun refers specifically to the Mosaic Law, the foundational legal and moral code given by God to Israel through Moses, as recorded in the Pentateuch. It encompasses the entirety of God's revealed will for His covenant people, providing the framework for their worship, societal structure, and personal conduct. The question is thus about the hierarchy within this divine corpus.
Verse Breakdown
"Master,"
The address by the lawyer, acknowledging Jesus' public role as a teacher, yet in this context, it carries an underlying tone of challenge and scrutiny rather than genuine reverence. It sets up a formal theological debate.
"which [is] the great commandment"
This is the core of the lawyer's inquiry, directly asking for the single most important or preeminent command within the vast body of the Mosaic Law. It reflects a common rabbinic debate and seeks to test Jesus' theological priorities and understanding of God's will.
"in the law?"
This specifies the domain of the question, limiting it to the divinely revealed Mosaic Law. It underscores that the lawyer is asking about the internal hierarchy and essence of God's covenant stipulations given to Israel.
Literary Devices
The primary literary device at play in Matthew 22:36 is Interrogation, as the lawyer poses a direct question to Jesus. This is not a simple query for information but a Testing question, designed to probe Jesus' theological acumen and potentially trap Him. The lawyer's intent is to expose a perceived weakness or deviation from established rabbinic thought, thereby discrediting Jesus in the eyes of the people or providing grounds for accusation. The question itself, by asking for the great commandment, also employs Singularization, attempting to reduce the vastness of the Law to a single principle, which Jesus will then masterfully expand upon by linking it to a second, equally vital command, revealing the interconnectedness of God's will.
Theological and Thematic Connections
The lawyer's question, though born of adversarial intent, provides a profound theological opportunity for Jesus to articulate the very heart of God's revealed will. It forces a distillation of the myriad commandments into their foundational essence, moving beyond mere external obedience to the internal disposition of the heart. Jesus' subsequent answer (not in this verse, but immediately following) reveals that true obedience to God is not a matter of meticulous adherence to a list of rules, but a holistic expression of love—love for God and love for neighbor. This emphasis on love as the fulfillment of the Law transcends legalistic interpretations and points to the relational core of God's covenant with humanity, establishing a principle that undergirds all divine expectation.
Reflection and Application
The lawyer's question, "Master, which is the great commandment in the law?", serves as a timeless prompt for personal reflection on our own priorities in faith. In an age often characterized by complexity and an overwhelming amount of information, we, like the lawyer, can easily become bogged down in the minutiae of religious practice or theological debate, losing sight of the core principles. Jesus' response to this question, which immediately follows, redirects our focus from a fragmented understanding of rules to a unified understanding of love. It challenges us to examine whether our faith is primarily about outward performance or an inward transformation rooted in genuine love for God and our fellow human beings. This verse compels us to ask if our spiritual efforts are truly centered on the heart of God's desire, which is always relational and rooted in self-giving love.
Questions for Reflection
FAQ
Why did the lawyer ask Jesus this specific question?
The lawyer, a Pharisee and expert in the Mosaic Law, asked this question primarily to test Jesus. It was a common rabbinic debate to identify the greatest commandment among the 613 laws of the Torah. By asking Jesus to choose, the lawyer hoped to elicit an answer that would either contradict established rabbinic teaching, alienate a particular school of thought, or cause Jesus to diminish other commandments, thereby providing grounds for accusation or discrediting Him in the eyes of the people. This was part of a larger strategy by the religious authorities to trap Jesus during His final week in Jerusalem, as seen in other challenging questions like those about paying taxes to Caesar (Matthew 22:15-22) or the Sadducees' question about the resurrection (Matthew 22:23-33).
Christ-Centered Fulfillment
While Matthew 22:36 presents a question posed to Jesus, it is in His subsequent answer that we find its Christ-centered fulfillment. Jesus, as the incarnate Word of God, perfectly embodies and supremely fulfills the "great commandment" He articulates. He is the ultimate example of one who loved the Lord His God with all His heart, soul, and mind, demonstrating perfect obedience to the Father even unto death (Philippians 2:8). Furthermore, He is the quintessential embodiment of loving one's neighbor as oneself, laying down His life for humanity (John 15:13). In Jesus, the Law's demands are not merely met but transcended and fulfilled, for "Christ is the end of the law for righteousness to everyone who believes" (Romans 10:4). His life, death, and resurrection reveal that the essence of God's Law is found in self-giving love, a love that He not only commanded us to practice (John 13:34-35) but also perfectly demonstrated, enabling us through the Spirit to live out the very love that fulfills the Law (Romans 13:10).