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In contrast to others who sought to trick or trap Jesus, this scribe approached Him with a different attitude, as evident from the context. Earlier in Mark 12, we see the Pharisees and Herodians attempting to ensnare Jesus with the politically charged question, "Is it lawful to give tribute to Caesar, or not?" (Mark 12:14). Similarly, the Sadducees, who denied the resurrection, posed a hypothetical scenario intended to undermine Jesus' teaching on the afterlife (Mark 12:18). However, this scribe stands apart from these previous interrogators.
The scribe’s approach is noteworthy: he came to Jesus "perceiving that he had answered them well." This phrase indicates a recognition of Jesus' wisdom and integrity in His responses, suggesting a level of respect and sincerity. The absence of any negative tone in the scribe’s question further distinguishes him from those who sought to challenge or discredit Jesus.
This scribe’s demeanor might reflect a broader reality within the religious leadership of the time—there were individuals who, despite the prevailing opposition, were genuinely open to the truth. Figures such as Nicodemus of the Sanhedrin (John 3:1-2) and Joseph of Arimathea (John 19:38-39) exemplify this. These men, though part of the religious elite, earnestly sought the Messiah, whether secretly or openly, demonstrating that not all religious leaders were aligned against Jesus.
This scribe’s question about the greatest commandment thus emerges not from a desire to test Jesus, but from a sincere quest for understanding. His interaction with Jesus illustrates that within the broader hostility Jesus faced from the religious authorities, there were still those who recognized His authority and sought the truth He proclaimed.
The previous interactions between Jesus and different groups of religious leaders in Mark 11:27 through this passage show a distinct pattern in Jesus’ responses. When confronted by the chief priests, scribes, and elders who questioned His authority (Mark 11:27-33), Jesus gave no direct answer, instead posing a question about John the Baptist which they could not answer. To the Pharisees and Herodians who tried to trap Him with the question about paying taxes to Caesar (Mark 12:13-17), Jesus provided an answer that, while true, left them marveling but did not give them what they sought. When addressing the Sadducees' hypothetical scenario meant to challenge the concept of resurrection (Mark 12:18-27), Jesus responded by pointing out their lack of understanding of the Scriptures and the power of God, thus highlighting their ignorance.
In contrast, when the sincere scribe asked Jesus about the greatest commandment, Jesus responded openly and clearly. Unlike His previous answers, which were evasive, enigmatic, or accusatory to counteract hostile intentions, Jesus provided a straightforward and comprehensive answer to the scribe’s genuine inquiry. This indicates that Jesus discerned the scribe's sincerity and respect, and thus He chose to engage with him in an open and meaningful dialogue.
The word "first" can mean both "chief" (as in 1 Tim. 1:15) and "first in chronology" (as in 1 Tim. 1:16). Here, it is used in the sense of priority and not chronology. Jesus recites what the Jews repeat daily, sometimes twice a day, and have for centuries. It is called the "Shema" from Deuteronomy 6:4-9. The term "Shema" comes from the Hebrew word for "hear," which is the first word of the passage.
The Shema in Hebrew is:
שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד
Transliterated, it reads:
Shema Yisrael, Adonai Eloheinu, Adonai Echad.
The Shema is a declaration of the fundamental principle of Jewish faith: the oneness of God. It serves as a central prayer in Jewish worship and encapsulates the essence of the Jewish belief in a singular, unified God.
In addition to the Shema, which is found in Deuteronomy 6:4-9, the words of Deuteronomy 11:13-21 were also traditionally recited as part of the daily Jewish prayers. The Shema begins with the declaration of God's oneness and commands a wholehearted love for God. This passage was, and still is, central to Jewish identity and worship. However, it was not recited alone.
The passage from Deuteronomy 11:13-21, known as the "V'haya im shamoa," was recited immediately after the Shema. Jesus quoted the beginning of this in verse 31 (”And thou shalt love the Lord thy God…”). This section of Scripture expands on the Shema's call to love God by emphasizing the practical outworking of that love—obedience to God’s commandments. It reminds the Israelites that their continued blessing and well-being in the Promised Land are contingent upon their faithful adherence to God's laws.