Mark 12:31 - Printer Friendly

ESV: The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.”

NIV: The second is this: 'Love your neighbor as yourself.' There is no commandment greater than these.'

NASB: The second is this: ‘YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF.’ There is no other commandment greater than these.'

CSB: The second is, Love your neighbor as yourself. There is no other command greater than these."

NLT: The second is equally important: ‘Love your neighbor as yourself.’ No other commandment is greater than these.'

KJV: And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.

NKJV: And the second, like it, is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.”

When a scribe challenges Jesus to choose the greatest commandment in the Mosaic law, Jesus answers with the beginning of the Shema from Deuteronomy 6:4–5: "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." This part of the Mosaic law encompasses the first four of the Ten Commandments and every other part of the Law that describes how the Israelites are to respond to God.

Jesus continues His answer from Leviticus 19:18. "Love God" is the basis for all the laws, including loving others: we cannot know how to properly love others if we don't first love God. "Love others" fulfills all parts of the Law which don't relate directly to God, including the last six of the Ten Commandments. When loving others, we don't steal from them, we don't murder them, we don't lie about them (Exodus 20:12–17). Going further, we care for people in need (Exodus 22:21–27), we protect vulnerable women (Exodus 21:7–11), and we don't kidnap people and sell them into slavery (Exodus 21:16).

The passage on how to love others in Leviticus identifies the "others" as "your neighbor" (Leviticus 19:13, 15), "your people" (Leviticus 19:16), "your brother" (Leviticus 19:17), and "the sons of your own people" (Leviticus 19:18). By this time, however, Jesus has already turned the concept of "your neighbor" on its ear. In the parable of the good Samaritan, Jesus explains that anyone who is near you and in need is your responsibility (Luke 10:25–37). Matthew 5:43 extends the meaning even further to include our enemies.

The scribe initially asks Jesus what the "most important" law is (Mark 12:28). That term is taken from the Greek root word prōtos, which means "foundational or principal," implying the law from which all others come. Jesus responds by also describing this as the "greatest" law. "Greater" is from the Greek root word megas. In this case, it refers to a law that is greater in scope and degree than any other. These laws are the basis for all the Mosaic law as well as all the prophets (Matthew 22:40). Jesus' three-part law—know God, love God, love others—isn't just the first law we need to consider, it encompasses everything God wants us to do.

Mark 12:28–34 occurs during the last week before the crucifixion. Jesus spends time in the temple courtyard, teaching the people and debating Jewish religious and civil leaders. Intrigued by how Jesus proves the resurrection of the dead to a group of Sadducees (Mark 12:18–26), a scribe of the Pharisees (Matthew 22:34–35) asks Jesus about the greatest commandment in the Mosaic law. The central idea of Jesus' answer is to love God and love others. But He starts at the beginning of the Shema prayer: acknowledge God is your God and He is one. This story is also in Matthew 22:34–40.

This chapter contains lessons taught by Jesus in various circumstances. He explains the eventual destruction of traditional Judaism, the relationship between secular and sacred obligations, the nature of the resurrection, and the most important of God's commandments. Jesus also expounds on Messianic statements in the Old Testament. Jesus also condemns the glory-seeking shallowness of the scribes, and extolls the virtues of sincere, faith-based giving.

Days before, Jesus has entered Jerusalem, hailed as a hero by the people (Mark 11:1–11). While teaching in the temple courtyard, Jesus shows superior understanding of Scripture over the chief priests, scribes, and elders (Mark 12:27–33), the Pharisees and Herodians (Mark 12:13), the Sadducees (Mark 12:18), and the scribes again (Mark 12:35, 38). Sadly, even in the instance where a scribe does understand Scripture, that is no guarantee he will follow it to its logical conclusion: Jesus (Mark 12:28–34). In contrast, a humble widow exemplifies the faithfulness and piety the leaders lack (Mark 12:41–44). Jesus leaves the temple for the last time to teach the disciples on the Mount of Olives (Mark 13). In Mark 14, He prepares for the crucifixion.

The Gospel of Mark emphasizes both Jesus' servanthood and His role as the promised Messiah: the Son of God. This is done through a concise, action-packed style. Mark provides relatively few details, instead focusing on actions and simple statements. This relates to the Gospel's authorship, which is believed to be based on the memories of the apostle Peter. These include many of Jesus' miracles, in contrast to other Gospels which include many more of Jesus' teachings and parables. Mark also makes frequent mention of Jesus' ministry being misunderstood by others.