The Greatest Commandment Explained: Loving God and Loving Your Neighbor (Mark 12:28-34)
Jesus, surround by conflict and turmoil found sudden peace when a Scribe came to him with a question; “which is the greatest commandment?” Jesus answers as only a master, someone who truly understands the Torah can. He explains that we should love God and our neighbor. Both are required, for you cannot love God if you hate your neighbor, and someone who loves his neighbor must also love God. The scribe is satiated with this answer. In turn, Jesus responds with a compliment, the scribe is not far from the kingdom of God. This implies that he is not in it, nor is he far from it. With this comes an implied offer, to enter into the kingdom.
Discussion:
“And one of the scribes came up and heard them disputing with one another, and seeing that he answered them well, asked him, “Which commandment is the most important of all?”
Mark 12:28 (ESV)
A scribe had arrived while the Sadducees were in the midst of their challenge with Jesus. Enemies on all sides, each coming with a trap meant to trip him up and shame him, or at worst, destroy him, and yet this man seems to come in peace. The tone of this discussion is distinct from the previous challenges. It starts out saying that the scribe saw that Jesus answered well. It seems then that the scribe is not coming to challenge but to ask and find an answer to a question (France 2002, 478–479). There is no danger here, no trap, just a scribe seeking answers about the Torah. Jesus answers, not with conflict or confrontation, but with an open and honest answer that is both simple yet complex. Simple because it is a single idea that can be clearly articulated, love, and complex because it is an answer that only a master of the Torah could articulate.
“Jesus answered, “The most important is, ‘Hear, O Israel: The Lord our God, the Lord is one. And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’”
Mark 12:29–30 (ESV)
The ancient Torah scholars Hillel the Elder (ca. 40 B.C.-A.D. 10) was known for his summary of the entire law, “What you yourself hate, do not do to your neighbor: this is the whole Law, the rest is commentary.” (Lane 1974, 432). Similar, yet distinct, Jesus breaks up his summary into two components, one of love towards God and one of love towards humanity (Lane 1974, 432–433). Here Jesus is quoting from the Shema in Deuteronomy. It was in this milieu (social environment) that Jesus spoke these words. His answer would have hit home with such an audience, and we can see that it did with the Scribe as well.
“Hear, O Israel: The LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might.”
Deuteronomy 6:4–5 (ESV)
The Shema was prayed evening and morning by devout Jews since at least the second century B.C. (Lane 1974, 432–433). Praying this same prayer twice a day would naturally write this prayer upon their heart. The answer was brilliant and would have immediately stirred up strong heart-felt agreement for the faithful Jew. He didn’t just content himself with this nuanced answer, requiring only the love of God, he explained that we must also love the creation of God, our neighbor.
“The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.”
Mark 12:31 (ESV)
The Rabbi Hillel the Elder who lived during the generation before Jesus famously said “What is hateful to you, do not do to your neighbor; that is the whole Law” (Evans 2001, 264). Jesus, in a similar fashion, taught that this commandment to love your neighbor was subservient only to the greatest commandment. The question that follows is “who is our neighbor?” In Luke when Jesus was asked who our neighbor is, he responded by telling a parable.
“But he, desiring to justify himself, said to Jesus, “And who is my neighbor?” Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead. Now by chance a priest was going down that road, and when he saw him he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan, as he journeyed, came to where he was, and when he saw him, he had compassion. He went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal and brought him to an inn and took care of him. And the next day he took out two denarii and gave them to the innkeeper, saying, ‘Take care of him, and whatever more you spend, I will repay you when I come back.’ Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?” He said, “The one who showed him mercy.” And Jesus said to him, “You go, and do likewise.”
Luke 10:29–37 (ESV)
The man who proved himself to be a neighbor was the Samaritan that showed a great act of kindness. Jesus thus makes the point that it is not what you say, but what you do, that determines if you are a good neighbor. Furthermore, it is not geographic closeness that makes you a neighbor, for the Samaritan and the Jew would have been from different regions. Location is transcended by love to bring together two disparate peoples. It is our actions that make us neighbors. Acts of kindness from love draw relational cords around us with others to unite us, and cause us to become neighbors. Hospitality and charitable acts creates neighbors where previously none existed. Furthermore, as Christians we are called to love those whom the world around us hates. The scribe, having heard this answer, agreed with it and complimented Jesus.
“And the scribe said to him, “You are right, Teacher. You have truly said that he is one, and there is no other besides him. And to love him with all the heart and with all the understanding and with all the strength, and to love one’s neighbor as oneself, is much more than all whole burnt offerings and sacrifices.”
Mark 12:32–33 (ESV)
The scribe, affirming what Jesus said, included another concept here, that love is more than the whole burnt offerings and sacrifices. The scribe wasn’t inventing this connection, for previously the Most High had spoken through his prophets on this very subject (Marcus 2009, 840).
“For I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings.”
Hosea 6:6 (ESV)
This verse, when combined with the judgement of Samuel when Saul sinned makes it clear, God desires love and obedience, and to obey is to love!
“And Samuel said, “Has the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to listen than the fat of rams.”
1 Samuel 15:22 (ESV)
This is not to say that the sacrifices are of no value, but that their value is found, not in the gift itself, but in the life lived behind the gift! God would not desire an offering from someone if one lived a life of complete rebellion and idolatry to God and hated his children. This is the meaning behind Isaiah’s famous contention with Judah.
“Bring no more vain offerings; incense is an abomination to me. New moon and Sabbath and the calling of convocations— I cannot endure iniquity and solemn assembly. Your new moons and your appointed feasts my soul hates; they have become a burden to me; I am weary of bearing them.”
Isaiah 1:13–14 (ESV)
Sacred works, like sacrifices, and acts of worship, do not transcend or eclipse love, indeed, love overshadows the sacrifices (Edwards 2002, 373)! We are called to live our lives in acts of worship, and thus, we could see this love as even a type of sacrifice. We live our lives in love towards other, offering up our lives as sacrifice.
There is another way to look at this, loving our neighbor is the first act of worship God desires. Why is that? Because he loves us and gave himself for us. We are his children, and thus, to love others is to love an extension of him. Imagine how much someone would accept your love if you hated their children? They would not, indeed, they would probably be repulsed by your love. In the same way, God desires that we love others as well as loving him. Jesus, seeing that this man understood loving God in the way he desires, paid him a compliment, one with an implied offer.
“And when Jesus saw that he answered wisely, he said to him, “You are not far from the kingdom of God.” And after that no one dared to ask him any more questions.”
Mark 12:34 (ESV)
By saying that the Jewish man is near the kingdom of God, Jesus implies that he is not yet in the kingdom, but that he is quite near it because of his proper understanding of the Torah (Collins and Attridge 2007, 577). There are those today who mistakenly believe that Jews are automatically in the kingdom and do not need salvation. Jesus did not say this nor did he imply it. Although not in the kingdom, they are close! They are not strangers to God, but they are still outsiders. Indeed, the Jews are God’s chosen people that he desired to use to bless the nations. This would have been shocking to the Jews, who would consider someone who is circumcised, a Jew, to be in the kingdom already. Yet Jesus makes it clear here that they are not. Thus, they exist in a kind of liminal state, in between the kingdom and the world.
As we stated above, with the statement that the man is near the kingdom, comes an implied offer, come to the kingdom. So why does Jesus not make this offer directly to the man? Jesus is on his way to the cross, to save humanity. Yet now, before this great act, his work is not yet complete. The way to salvation is not yet made, and so the offer, cannot yet be extended.
Life Application and Questions to Consider:
How can we apply this to our life today? The answer is clear. All too often it is easy for us to fall into one camp, those who love God and neglect the love of their neighbor or those who love their neighbor but neglect God. Jesus commands that we do both. We are to love God and love our neighbor; one cannot be truly accomplished without the other.
We love God with every action we take, but also every prayer and worship we offer. The love of God is not a call to a Sunday service, but instead a call to daily relationship. Daily prayer, talking to God, daily time in his word, learning of him, and daily worship of him are ways that we can do this.
Yet we are not limited to this, for we are to also love others. Loving our neighbor is also a way to love God. How can we love our neighbor? By showing kindness, hospitality, and truly caring for them. Jesus said that when we do this, we do it for him.
“When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats. And he will place the sheep on his right, but the goats on the left. Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’ Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?’ And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’ “Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’ And these will go away into eternal punishment, but the righteous into eternal life.”
Matthew 25:31–46 (ESV)
Connections
Matthew 22:34–40
Outline
Jesus is approached by a Scribe and asked what the greatest commandment is.
Jesus answers that the greatest commandments are to love God and love your neighbor.
FAQ for the article
What is the greatest commandment according to Jesus?
Jesus teaches that the greatest commandment is to love God with all your heart, soul, mind, and strength (Mark 12:29–30). He immediately adds a second commandment—to love your neighbor as yourself (Mark 12:31). Together, these summarize God’s will for human life.
Why did Jesus give two commandments instead of one?
Jesus presents love for God and love for neighbor as inseparable realities. Genuine love for God produces love for others, while true love for others reflects God’s character and purposes. The two commandments function together as the foundation of biblical ethics.
What is the Shema and why is it important?
The Shema comes from Deuteronomy 6:4–5 and begins, “Hear, O Israel: The LORD our God, the LORD is one.” It was a foundational confession of faith in Judaism and was traditionally recited morning and evening. Jesus uses the Shema as the basis for explaining the greatest commandment.
Who was the scribe in Mark 12:28–34?
The scribe was an expert in the Jewish Law (Torah). Unlike many religious leaders who questioned Jesus with hostile motives, this scribe appears genuinely interested in understanding God’s will and recognizes the wisdom of Jesus’ answer.
How does Jesus’ teaching compare to Hillel the Elder’s summary of the Law?
Hillel famously summarized the Law by teaching people not to do to others what they themselves hate. Jesus builds upon this tradition by emphasizing both wholehearted love for God and active love for neighbor as the foundation of all obedience.
Who is my neighbor according to Jesus?
Jesus answers this question most clearly in the Parable of the Good Samaritan (Luke 10:29–37). A neighbor is not merely someone who lives nearby but anyone to whom we can show mercy, compassion, kindness, and love.
Why did the scribe say love is greater than sacrifices?
The scribe recognized a consistent biblical theme: God desires faithful love and obedience more than ritual acts alone. Passages such as Hosea 6:6 and 1 Samuel 15:22 teach that worship without a transformed heart is incomplete.
Does God reject religious acts and worship?
No. Scripture does not reject worship, sacrifice, or religious devotion. Rather, God rejects worship that is disconnected from genuine love, obedience, justice, and faithfulness. True worship flows from a heart devoted to God.
What did Jesus mean when He said, “You are not far from the kingdom of God”?
Jesus acknowledged that the scribe understood a central truth about God’s kingdom. However, being near the kingdom is not the same as entering it. The statement suggests both commendation and an invitation to move from understanding into faith and discipleship.
Were Jews automatically considered part of God’s kingdom?
Many first-century Jews assumed that covenant membership guaranteed participation in God’s kingdom. Jesus challenged this assumption by emphasizing the necessity of faith, repentance, and allegiance to God’s reign.
Can someone love God while hating other people?
According to biblical teaching, genuine love for God cannot be separated from love for others. Love for neighbor is one of the clearest evidences that a person is walking in obedience to God.
How do Christians demonstrate love for their neighbors?
Christians demonstrate love through kindness, hospitality, generosity, forgiveness, compassion, service, and care for those in need. Jesus taught that acts of love toward others are ultimately acts of love toward Him (Matthew 25:31–46).
Why is love more important than religious performance?
Love reflects the very character of God. Religious practices have value, but they are intended to express a relationship with God. Without love, religious actions become empty rituals rather than genuine worship.
What practical steps can Christians take to love God daily?
Christians can love God through prayer, worship, studying Scripture, obedience, repentance, gratitude, and faithful service. Loving God involves an ongoing relationship that shapes every area of life.
What is the central message of Mark 12:28–34?
The central message is that the entire life of faith can be summarized in two commands: love God completely and love your neighbor sacrificially. These two loves form the heart of true worship and kingdom living.
References-
R. T. France, The Gospel of Mark: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 2002), 478–479.
William L. Lane, The Gospel of Mark, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1974), 432.
Ibid, 432–433.
Ibid.
Ibid.
“δευτέρα αὕτη, ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν, “This is the second: ‘You shall love your neighbor as yourself.’ ” Jesus’ δευτέρα, “second,” commandment is found in Lev 19:18b: “You shall love your neighbor as yourself.” The quotation matches the LXX exactly, which in turn is an exact translation of the Hebrew (וְאָפהבְתָּ לְרֵעֲךָ כָּמוֹךָ wĕʾāhabtā lĕrē˓ăkā kāmôkā). Appeal to Lev 19:18b to sum up one’s duty to humanity finds an important parallel in a tradition ascribed to Rabbi Aqiba: “ ‘but you shall love your neighbor as yourself.’ Rabbi Aqiba says, ‘This is the encompassing principle of the Law’ ” (Sipra Lev. §200 [on Lev 19:15–20]). Hillel’s negative form of the Golden Rule is also relevant, in that it finds the whole of the Law summarized in a single principle: “What is hateful to you, do not do to your neighbor; that is the whole Law” (b. Šabb. 31a).”
Craig A. Evans, Mark 8:27–16:20, vol. 34B, Word Biblical Commentary (Dallas: Word, Incorporated, 2001), 264.
Joel Marcus, Mark 8–16: A New Translation with Introduction and Commentary, vol. 27A, Anchor Yale Bible (New Haven; London: Yale University Press, 2009), 840.
James R. Edwards, The Gospel according to Mark, The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: Eerdmans; Apollos, 2002), 373.
Adela Yarbro Collins and Harold W. Attridge, Mark: A Commentary on the Gospel of Mark, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis, MN: Fortress Press, 2007), 577.
