Matthew 22:34-40
Mat 22:34-40 The King Tested by a Lawyer 34. But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. The multitude that had listened to Christ, and had been "astonished "at his answers to the Sadducees, would soon publish the tidings of their defeat. When the Pharisees had heard that he had put the Sadducees to silence, they doubtless felt pleased that their natural enemies had been routed, but grieved that Jesus had again proved victorious in argument. He had, in one day, baffled the chief priests and elders of the people, Pharisees and their disciples, Herodians and Sadducees. If he continued to prevail, all the people would be won over to his side. So once more they met in consultation: they were gathered together. They must think of some fresh device, some new plan for his overthrow. How persevering wicked men are in their evil courses! While we deplore their wickedness, let us imitate their persistency.
35. Then one of them, which was a lawyer, ashed him a question, tempting him, and saying,
Apparently, the result of their conference was that they selected one of their number to put to Jesus another enquiry: one of them, which was a lawyer, asked him a question. Mark says that this man was one of the scribes, one of those constantly engaged in copying the Law, and also one who explained its meaning to the people. He was a gentleman "learned in the Law." He came, either as the representative of the Pharisees, or on his own account, and asked Jesus a question, tempting him. Putting the mildest meaning on the word "tempting ", it conveys the idea of testing and trying in an unfriendly sense. Probably he was a man of clearer light and greater discernment than his associates; for he was evidently only half-hearted in the work of "tempting "Christ. Mark says that he had heard our Lord's words to the Sadducees, "and perceiving that he had answered them well," he put his own question to Jesus. He was evidently a man of candour, possessing a considerable amount of spiritual knowledge. This may help to explain the reason for his question:—
36. Master, which is the great commandment in the law?
According to the Rabbis, there were many commandments which were secondary, and others which were of the first importance. They often put commands, which really were comparatively small, on a par with those which were greatest. One of them even ventured to say that the commands of the Rabbis were more important than the commands of the Law, because the commands of the Law were little and great, but all the commands of the Rabbis were great. Some of them regarded eating with unwashen hands as being as great a crime as murder; and they would classify the rubbing of ears of corn together on the Sabbath-day with adultery; so that they caused great confusion as to the real order of moral precepts. It was, therefore, most desirable to get from this wise Teacher, whom the scribe addressed as "Master", an authoritative answer to the question, "Which is the great commandment in the law? " The enquiry was one which would be sure to entangle the Saviour if he did not answer it wisely; and therein the lawyer tempted, tested, tried, and proved him.
Blessed be his dear name, he can stand any test to which he may be put! Satan tempted, tested, and tried him to the uttermost of his power; but even he never found any flaw, or fault, or failing in him.
37, 38. Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment.
These were very familiar words to our Lord's hearers, for all devout Jews were in the habit of repeating them every morning and evening. Deu 6:4-9, from which our Saviour quoted, was one of the four passages which were worn as "phylacteries" (xxiii. 5). Jesus said unto him, "Thou shalt love the Lord thy God with all thy heart" Because he is our God, Jehovah claims our heart's love. As our Creator, Preserver, Provider, and Judge, he commands us to yield to him all our heart's affection; to love him first, best, heartiest; out of all comparison to the love we have to any fellow-creature, or to ourselves.
"And with all thy soul." We are to love God with all our life, to love him more than our life; so that, if necessary, we would give up our life rather than give up our love to God.
"And with all thy mind." We are to love God with our intellect, with all the powers of our mind, bringing memory, thought, imagination, reason, judgment, and all our mental powers, as willing subjects to bow at God's feet in adoration and love.
"This is the first and great commandment." It is "first" in point of time, for it was binding upon the angels before man was created; it was binding upon Adam from the hour of his creation in the image of God. It is "first" in importance, for there is no love to a creature worthy of comparison with love to the Creator. This commandment is also "great", because it comprehends all others, and because its demands are so great, namely, the whole love of our heart, and soul, and mind. Who can render to God this perfect love? None of our fallen race. Salvation by the works of the Law is clearly an impossibility, for we cannot obey even the first commandment. There is One who has obeyed it, and the obedience of Christ is reckoned as the obedience of all who trust him. Being free from legal condemnation, they seek ever after to obey this "great and first commandment" (R. V.) by the power of the Holy Spirit, who dwells within them.
39. And the second is like unto it, Thou shalt love thy neighbour as thyself. The answer is wider than the question. The lawyer asked about "the great commandment"; Christ answered his enquiry, and then added, "and the second is like unto it, Thou shalt love thy neighbour as thyself" Who of us has really loved his neighbour as himself? Under the Gospel this commandment is certainly not less binding than under the Law.
40. On these two commandments hang all the law and the prophets. The teaching of Moses and all the prophets might be summarized in "these two commandments." The duty of loving God and loving our neighbour as we love ourselves is the supreme subject of the divine revelation. On this, as on a great peg, "hang all the law and the prophets." Remove the peg, and what have you left as a support for the teaching given by the Lord through the holy men of old who wrote as they were moved by the Holy Ghost?