|« Prev||The Discerning Scribe. 28–34||Next »|
THE DISCERNING SCRIBE
“And one of the scribes came, and heard them questioning together, and knowing that He had answered them well, asked Him, What commandment is the first of all? Jesus answered, The first is, Hear, O Israel; The Lord our God, the Lord is one: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. The second is this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these. And the scribe said unto Him, Of a truth, Master, Thou hast well said that He is one; and there is none other but He: and to love Him with all the heart, and with all the understanding, and with all the strength, and to love his neighbor as himself, is much more than all whole burnt offerings and sacrifices. And when Jesus saw that he answered discreetly, He said unto him, Thou art not far from the kingdom of God. And no man after that durst ask Him any question.” MARK 12:28–34 (R.V.)
THE praise which Jesus bestowed upon this lawyer is best understood when we take into account the circumstances, the pressure of assailants with ensnaring questions, the sullen disappointment or palpable exasperation of the party to which the scribe belonged. He had probably sympathized in their hostility; and had come expecting and desiring the discomfiture of Jesus. But if so, he was a candid enemy; and as each new attempt revealed more clearly the spiritual insight, the self-possession and balanced wisdom of Him Who had been represented as a dangerous fanatic, his unfriendly opinion began to waver. For he too was at issue with popular views: he had learned in the Scriptures that God desireth not sacrifice, that incense might be an abomination to Him, and new moons and sabbaths things to do away with. And so, perceiving that He had answered them well, the scribe asked, upon his own account, a very different question, not rarely debated in their schools, and often answered with grotesque frivolity, but which he felt to go down to the very root of things. Instead of challenging Christ's authority, he tries His wisdom. Instead of striving to entangle Him in dangerous politics, or to assail with shallow ridicule the problems of the life to come, he asks, What commandment is the first of all? And if we may accept as complete this abrupt statement of his interrogation, it would seem to have been drawn from him by a sudden impulse, or wrenched by an over-mastering desire, despite of reluctance and false shame.
The Lord answered him with great solemnity and emphasis. He might have quoted the commandment only. But He at once supported the precept itself and also His own view of its importance by including the majestic prologue, “Hear, O Israel; the Lord our God, the Lord is one; and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all they strength.”
The unity of God, what a massive and reassuring thought! Amid the debasements of idolatry, with its deification of every impulse and every force, amid the distractions of chance and change, seemingly so capricious and even discordant, amid the complexities of the universe and its phenomena, there is wonderful strength and wisdom in the reflection that God is one. All changes obey His hand which holds the rein; by Him the worlds were made. The exiled patriarch was overwhelmed by the majesty of the revelation that his fathers’ God was God in Bethel even as in Beer-sheba: it charmed away the bitter sense of isolation, it unsealed in him the fountains of worship and trust, and sent him forward with a new hope of protection and prosperity. The unity of God, really apprehended, is a basis for the human will to repose upon, and to become self-consistent and at peace. It was the parent of the fruitful doctrine of the unity of nature which underlies all the scientific victories of the modern world. In religion, St. Paul felt that it implies the equal treatment of all the human race, when he asked, “Is He the God of Jews only? Is He not the God of Gentiles also? Yea, of Gentiles also, if so be that God is one.” (Rom. 3:29 R.V.). To be one, he seems to say, implies being universal also. And if it thus excludes the reprobation of races, it disproves equally that of individual souls, and all thought of such unequal and partial treatment as should inspire one with hope of indulgence in guilt, or with fear that his way is hid from the Lord.
But if this be true, if there be one fountain of all life and loveliness and joy, of all human tenderness and all moral glory, how are we bound to love Him. Every other affection should only deepen our adoring loyalty to Him Who gives it. No cold or formal service can meet His claim, Who gives us the power to serve. No, we must love Him. And as all our nature comes from Him, so must all be consecrated: that love must embrace all the affections of “heart and soul” panting after Him, as the hart after the waterbrooks; and all the deep and steady convictions of the “mind,” musing on the work of His hand, able to give a reason for its faith; and all the practical homage of the “strength,” living and dying to the Lord. How easy, then, would be the fulfillment of His commandments in detail, and how surely it would follow. All the precepts of the first table are clearly implied in this.
In such another commandment were summed up also the precepts which concerned our neighbor. When we love him as ourselves (neither exaggerating his claims beyond our own, nor allowing our own to trample upon his), then we shall work no ill to our neighbor, and so love shall fulfill the law. There is none other commandment greater than these.
The questioner saw all the nobility of this reply; and the disdain, the anger, and perhaps the persecution of his associates could not prevent him from an admiring and reverent repetition of the Savior's words, and an avowal that all the ceremonial observances of Judaism were as nothing compared with this.
While he was thus judging, he was being judged. As he knew that Jesus had answered well, so Jesus saw that he answered discreetly; and in view of his unprejudiced judgment, his spiritual insight, and his frank approval of One Who was then despised and rejected, He said, Thou art not far from the kingdom of God. But he was not yet within it, and no man knows his fate.
Sad yet instructive it is to think that he may have won the approval of Christ, and heard His words, so full of discernment and of desire for his adherence, and yet never crossed the invisible and mysterious boundary which he then approached so nearly. But we also may know, and admire, and confess the greatness and goodness of Jesus, without forsaking all to follow Him.
His enemies had been defeated and put to shame, their murderous hate had been denounced, and the nets of their cunning had been rent like cobwebs; they had seen the heart of one of their own order kindled into open admiration, and they henceforth renounced as hopeless the attempt to conquer Jesus in debate. No man after that durst ask Him any questions.
He will now carry the war into their own country. It will be for them to answer Jesus.
|« Prev||The Discerning Scribe. 28–34||Next »|
►Proofing disabled for this book
► Printer-friendly version