A notable fact about this episode is that it is not recorded in the Luken account of the Messiah in the temple, 19:45-21:38. Luke and Mark parallel their accounts from the cleansing of the temple: there is the question of authority, the parable of the defiant tenants, the question on tribute, the question on the resurrection [in Mark, the question on the greatest commandment], David's greater son, the warning about Israel's teachers, the widow's offering and finally, both Luke and Mark end with the prophecies concerning the destruction of the temple. The problem with the question on the greatest commandment is that the questioner and the question seem genuine, while the other episodes show that the piety of religious Judaism is tainted by hypocrisy and so faces judgement. In the episode of the "Greatest Commandment", the religious teacher is seemingly encouraged by Jesus. Yet, it is likely that this godly man thought his righteousness had already secured his position in the kingdom, so being told he was "not far from" it was probably quite devastating. Mark includes this episode, for like the others, it condemns Israel's hypocrisy and by implication, ours as well.

v28. Religious Judaism in the first century had identified 613 individual commandments of the Law. Much time was spent grading them according to importance, and this because keeping them secured a place in the kingdom.

v29. Instead of giving his number one law, Jesus gives a summary of the whole law. This summary is based on Deuteronomy 6:5 and Leviticus 19:18. It was a commonly used summary by the first century AD. eg. "Love the Lord and the neighbor", Testament of Issachar. Jesus begins by quoting the Shema' - obedience rests on a knowledge of the unique character of God and of his covenantal love toward Israel.

v30. God demands of his people a total devotion and commitment of their life to Him.

v31. As a consequence, God demands a total commitment of life to those created in His image. As we love ourselves, so we must love our neighbor. Although Leviticus 19:18 had confined love to "the sons of your own people", Jesus had already widened the ideal of love to include everyone. Only the hardness of our heart limits love.

v32. The teacher affirms Jesus' use of the Shema'. In line with Exodus 20:7 he does not use the divine name. He adds The phrase "and there is no other beside him", Deuteronomy 4:35.

v33. The teacher affirms Jesus' summary of the Law, making the point that the love of God and neighbor is far superior to cultic sacrifices, specifically whole burnt offerings. Religious Judaism would often rate cultic sacrifice above care toward a neighbor, although the teaching of the Old Testament on this matter was also well understood, cf. 1Sam.15:22, Hos.6:6. The ethical superiority of benevolence over cult was not a radical idea.

v34. The teacher has certainly answered intelligently, but he hasn't quite grasped the uncompromised perfection demanded of God's law. Jesus' response, at best, is ambiguous and serves to prompt self-examination. If the teacher has truly understood the substance of the Law, then he is bound to face the reality of his own failure to obey it, and thus, his place outside the kingdom. Yet, there is hope for him. If he properly understands his state of loss, then indeed he is "not far from the kingdom", for a recognition of sin may well prompt repentance. The trouble with testing Jesus is that the questions can come back and bite you. Best not to "ask him any more questions", and that's what the teachers of law did.

In the Anglican (Episcopalian) tradition, the Ten Commandments is read to the congregation in the opening section of the Holy Communion. In a shortened service, clergy often replaced the Ten Commandments with a version of the two great commands.

In Prayer Book revision this practice was formalized. The Australian Prayer Book of 1978 included the alternative "Our Lord Jesus Christ said: You shall love the Lord you God with all your heart, and with all your soul, and with all your mind and with all your strength. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments hang all the law and the prophets", Matt.22:37-40, Mk.12:30-31.

The response of the people, composed by Archbishop Cranmer for the 1552 Prayer Book, was "Lord, have mercy on us: and write your law in our hearts by your Holy Spirit." Often, congregations just use the response, "Lord have mercy," In Second Order services, the Confession and Absolution can be said following the Two Great Commandments. The latest Australian Prayer Book, 1995, continues this practice.

The reformers understood well the purpose of the Law. Although the Law does serve as a guide to right living, it primarily serves to expose sin. Jesus used the Law to expose sin, and it was given this same function in the Anglican service of Holy Communion by the reformers. God's people gather, they hear the law, and are again reminded of their state of loss. Yet, they have gathered before a merciful and loving God, who in Jesus Christ has wiped away their sin. As confession moves to absolution, the congregation stands and joins in praise to a gracious God. When we honestly face the absolute nature of God's Law we are "not far from the kingdom."

In what sense is the scribe not far from the kingdom?