Matthew 22 36

Matthew 22:36 kjv

Master, which is the great commandment in the law?

Matthew 22:36 nkjv

"Teacher, which is the great commandment in the law?"

Matthew 22:36 niv

"Teacher, which is the greatest commandment in the Law?"

Matthew 22:36 esv

"Teacher, which is the great commandment in the Law?"

Matthew 22:36 nlt

"Teacher, which is the most important commandment in the law of Moses?"

Matthew 22 verses

Matthew 22 36 Meaning

Matthew 22:36 presents a crucial question posed to Jesus by a lawyer among the Pharisees: "Teacher, which is the great commandment in the Law?" This query seeks to identify the supreme, most important, or fundamental divine injunction within the entirety of God's revealed Law, often implying a hierarchy or primary principle. It encapsulates a common rabbinic debate of the time regarding the multitude of Mosaic commandments, attempting to distill them to their essence or find a governing principle.

Matthew 22 36 Context

This verse is part of a series of confrontations Jesus has with religious leaders in Jerusalem during His final week before the crucifixion. After silencing the Sadducees regarding the resurrection (Mt 22:23-33), the Pharisees, hearing of their defeat, gather to collectively challenge Jesus once more (Mt 22:34). A "lawyer" (νομοδιδάσκαλος, nomodidaskalos – teacher of the law), chosen to represent them, poses this specific question. This was not an uncommon debate among rabbis of the time, who sought to prioritize or synthesize the numerous commandments of the Mosaic Law. The context suggests a test, an attempt to trap Jesus into giving an answer that could be interpreted as downplaying other commandments or aligning with one rabbinic school over another, potentially undermining his authority or reputation. However, Jesus' subsequent answer profoundly unites the essence of the Law.

Matthew 22 36 Word analysis

• Teacher (Διδάσκαλε, Didaskale):
  • This Greek term literally means "instructor" or "master."
  • It is a title of respect, frequently used when addressing rabbis or those perceived to possess wisdom or authority in religious teaching.
  • While seemingly polite, in this context, it functions as a formal address before posing a challenging or testing question, similar to how other groups have addressed Jesus (e.g., Pharisees in Mt 22:16, Sadducees in Mt 22:24).
  • It acknowledges Jesus's public recognition as a teacher, even by His opponents.
• which (ποία, poia):
  • An interrogative pronoun, asking for selection from a group; "of what kind," "what particular one."
  • It implies the understanding that there are many commandments, and the question is seeking to identify the pre-eminent or essential one among them.
• is (ἐστιν, estin):
  • Standard present indicative of "to be." It expresses existence or state.
  • Directly asks for identification or declaration of the stated commandment.
• the (ἡ, hē):
  • The definite article. It specifies "the" particular commandment that fits the description.
• great (μεγάλη, megalē):
  • This Greek adjective signifies "large," "important," "weighty," "significant," or "pre-eminent."
  • It doesn't merely refer to quantitative size but qualitative superiority or supreme importance within the divine Law.
  • The term captures the rabbinic quest for a "chief" or "root" principle of the Torah, a commandment upon which others might depend or which encapsulates their essence.
• commandment (ἐντολή, entolē):
  • A divine injunction, an authoritative precept, an order or specific requirement given by God.
  • Refers to one of the specific instructions or laws found within the Torah. The Mosaic Law contains 613 commandments (365 prohibitions and 248 positive commands) according to Jewish tradition.
  • The question implies the multitude of commands and the desire to pinpoint the singular most important one.
• in (ἐν, en):
  • A preposition indicating location, scope, or inclusion; "within," "among," "of."
• the Law (τῷ νόμῳ, tō nomō):
  • The definite article + Greek word nomos.
  • Refers to the Torah (Pentateuch) or the entire body of divine legislation revealed to Moses, forming the foundation of Jewish religious life. It encompasses statutes, judgments, and ordinances covering every aspect of life.
  • It is not simply "law" in a general sense but "The Law," the revealed will of God to Israel.

Words-group analysis:

• "Teacher, which is": Establishes a formal address followed by a precise inquiry aiming for identification of a singular, superior entity within a collection. The "which is" signifies a clear intent to categorize or prioritize amongst many, characteristic of the rabbinical method of discourse.
• "the great commandment": This phrase highlights the specific pursuit of the inquiry—not just any commandment, but the one of utmost importance. It touches on the deep spiritual desire for a clear core principle of God's will amidst its complex expressions, a theme resonating throughout prophetic and wisdom literature in the Old Testament, where themes of justice, mercy, and faithfulness are often elevated.
• "in the Law": This clearly defines the scope of the question as limited to the Mosaic revelation given by God through Moses, as recorded in the Torah. It signifies respect for the divine origin and authority of these commands and an acceptance of their totality, even while seeking a foundational key. The "in" denotes it is a command from within this divine corpus, not outside of it.

Matthew 22 36 Bonus section

The question in Matthew 22:36 reflects a genuine rabbinic tradition of seeking the "root" (Heb. shoresh) or "general principles" (Heb. kelalim) of the Torah. Some rabbis, like Hillel, sought to sum up the Torah by saying, "What is hateful to you, do not do to your fellow: that is the whole Torah; the rest is commentary" (Shabbat 31a). Jesus’ answer, however, goes deeper by positively affirming two inseparable loves, elevating the positive action rooted in genuine affection over merely avoiding harm. Furthermore, the parallel account in Mark 12:28-34 adds a significant detail: the scribe who asks the question is genuinely impressed by Jesus' answer, even agreeing with it and stating, "to love Him with all the heart... and to love one's neighbor... is more than all whole burnt offerings and sacrifices." This shows that not all interrogators of Jesus were purely adversarial, and His profound interpretation of the Law resonated deeply with those seeking genuine truth. This interplay highlights that while the question was a test, it provided a moment of profound revelation about the core of God's will and the unified essence of biblical ethics.

Matthew 22 36 Commentary

Matthew 22:36 presents a pivotal moment in Jesus' public ministry, where His understanding of God's Law is put to the test. The "lawyer" representing the Pharisees was engaging in a common theological exercise: identifying the single most important commandment among the 613 mitzvot. Various rabbis had their own contenders—some might favor the Sabbath, others sacrifice, tithing, or aspects of purity. The question, while designed as a challenge to potentially trap Jesus, offered Him a unique opportunity to articulate the foundational principle of the Mosaic Law. Jesus' answer (found in subsequent verses, Mt 22:37-40) profoundly unites love for God (Deut 6:5) and love for neighbor (Lev 19:18), revealing that these are not merely two significant commands but the essence from which all other commands derive their meaning and authority. This demonstrated that true obedience is not just about adhering to regulations but is rooted in an inner disposition of love. This perspective, affirmed by later apostolic teachings (e.g., Rom 13:8-10), emphasizes that the external observance of the Law without the internal principle of love is hollow.