Mark 12:28-30

DISCOURSE: 1449
LOVE TO GOD, THE GREAT COMMANDMENT

Mark 12:28. And one of the Scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? And Jesus answered him, The first of all the commandments is, Hear, O Israel; the Lord our God is one Lord: 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; this is the first commandment.

IT is no uncommon thing for those who plainly declare the truth, to be beset by cavillers and objectors. Our blessed Lord, who spake as never man spake, endured continually this contradiction of sinners against himself. He had been captiously interrogated by Pharisees, Herodians, and Sadducees, and had put them all to silence. But he was again attacked by one of the Scribes, who either was, or thought himself, more subtle than any of those who had preceded him, and had already been confounded. It was a matter of controversy at that time whether were the greater, the rites of the ceremonial, or the commandments of the moral, law; and he applied to our Lord to give his opinion on the subject. The question being one of primary importance, our Lord referred to Moses, to whom all the disputants were ready to appeal, and by whose judgment they would consider the case as decided, and told them from him what they must consider as determined on the point [Note: Deuteronomy 6:4.].

But this point is of as much importance as ever: and therefore I will endeavour to shew,

I. What is the first and great commandment of all—

It is that which stands first in the Decalogue, and is marked with a solemnity peculiar to itself.
There is but one God, who is Lord of heaven and earth—
[The heathen worshipped many gods: and even the better informed amongst them thought that there were two great principles or powers, the one the author of all good, the other the author of all evil. But, in opposition to all such errors, our Lord informed him, that there was One eternally self-existent Being, from whom all other beings emanated and derived their existence: and that, as He was the One source of all, so he was the Lord and Governor of all, inspecting, controlling, ordering all things both in heaven and earth.
We are not to understand this as militating against the doctrine of a Trinity of Persons in the Godhead. If we so separated these Persons as to make their actions independent of each other, then we should indeed do, what the Jews are ready to impute to us, worship three Gods. But we acknowledge and maintain the unity of the Godhead, as much as they: yet, as God in many passages of Holy Writ has shewn us, that there is in that unity a distinction of persons, one called the Father, the other the Son, and the other the Holy Ghost, and that each of these persons has his own proper office in the economy of redemption, we admit that distinction, and look to each of those Divine Persons to accomplish, in us and for us, his proper office. Still we deny, as strongly as the Jews themselves, a plurality of Gods, and maintain, as Moses has here asserted, “The Lord our God is One Lord.”

In fact, as learned Jews thought that in these words some peculiar mystery was contained, so some of the early Christians thought that they saw in them a strong intimation of the doctrine of the Trinity in unity [Note: See Bishop Patrick on Deuteronomy 6:4.]. But I am always afraid of indulging the imagination upon topics so sacred and mysterious: and therefore I wave all notice of such doubtful matters; and the rather, because that the doctrine of a Trinity of Persons in the Godhead is so clearly and unquestionably revealed in other parts of Holy Writ. I content myself therefore with affirming, that in this passage (to say the least) there is nothing repugnant to it.]

Our duty towards him is, to “love him with all our heart, and mind, and soul, and strength”—
[We are to admit no rival into our bosom. The creature indeed may be loved by us, in subserviency to him; but he must possess our supreme regards, and be served on all occasions with the utmost energies of our souls. Nothing is for a moment, or in the slightest possible degree, to alienate our affections from him, or in any respect to divide them with him (he will not receive a divided heart): whatever we have of understanding, will, or affections, they must all be employed for him without cessation, without abatement, and to the remotest period of our lives.

This is the duty of every living man, whether under the law, or under the Gospel: The heathen themselves are not exempt from it. The law itself was inscribed on the heart of man in his first creation; and, effaced as it has been by the introduction of sin, it must be again written on our hearts before we can ever behold the face of God in peace. Not even God himself can absolve us from this law: it is universally and unchangeably necessary to be observed by every child of man.]
Having answered the question thus far, I will proceed to shew,

II.

Why this is called “the first and great” commandment [Note: Compare Matthew 22:38.]—

It is justly entitled to this honour,

1. Because obedience to it was the very end for which all our faculties were given us—

[We possess faculties far superior to any other creature upon earth. We have an understanding, whereby we may know God; a will, whereby we may devote ourselves to him; affections, whereby we may enjoy him; and bodily powers also, whereby we may serve and glorify him. These no other creature on earth possesses. Hence man has been called a religious animal; because he alone has those capacities which fit him for religious exercises. Now for what end were these peculiar faculties conferred upon us? Was it that we might exercise them upon earthly things? On earthly things indeed we may employ them in subserviency to God: but it was in order that we might know him, and serve him, and enjoy him, that they were imparted to us; and, if not so employed, they will ultimately prove a curse to us, rather than a blessing. It were better to have been born idiots or beasts, than to have been endowed with such high faculties, unless we improve them for the honour and glory of our God. Hence then this may well be called “the first and great commandment,” because it is that, for the observance of which all our faculties were conferred upon us.

It may also be called the first commandment,]

2. Because, till we obey that, it is not possible that we should obey any other—

[We are told in Scripture, that whatever knowledge we may possess, whatever faith we may exercise, whatever works we may perform, or whatever sufferings we may endure, it will be all of no account whatever, if it proceed not from a principle of love [Note: 1 Corinthians 13:1.]. This is true, even as far as man is concerned; we must have love to him, if ever we would be accepted of God. But much more must we have love to God; because without a regard for his authority, and a zeal for his glory, every thing we do, however good it may be in itself, is a mere selfish act; originating from our own will, and tending to the advancement of our own honour. Love to God is necessary to constitute a religious act; and without it our very best actions are no better than splendid sins.

But further, this may be called the first commandment,]

3. Because obedience to it tends to the utmost perfection of our nature—

[If the joints of our limbs were dislocated, they must all be replaced in their sockets before our bodily powers could be restored. So it is with respect to our souls. All our faculties and powers have been deranged by sin, and rendered incapable of those exertions which constitute the duty and felicity of man. But let love to God once pervade them all, and they will all be reduced to order, and enabled to discharge the offices for which they were originally given. The understanding will have its capacity for the comprehension of divine truth renovated and enlarged: the will of itself will turn to every thing which God requires: and the affections will all fix on God as their proper centre, from which neither force nor attraction shall be able to divert them. Love to God will assimilate us to God himself. By “beholding and contemplating his glory, we shall be changed into his image from glory to glory, even as by the Spirit of the Lord.”
Once more: this may be called the first and great commandment,]

4. Because by obeying it we shall of necessity be led to obey every other—

[From which of the other commandments would any man who loves God desire to be released? There is not so much as one, that he would wish to have relaxed in any degree. They are all written in his heart; and he longs to have them inscribed there more and more clearly every day he lives. Could he have the desire of his soul, he would have “every thought of his heart brought into captivity to the obedience of Christ.”]
I think we have now seen abundant reason why love to God may well be regarded as “the first and great commandment.”
And now I beg your attention to that solemn admonition with which the command itself, both as published by Moses, and cited by our Lord, is introduced, “Hear, O Israel!” Yes, Hear, all of you, my beloved brethren:

“Hear this,” first, for your instruction, that ye may know to whom alone your allegiance is due—
[As for other gods, there are none that have any claim upon you, or indeed any existence, but in the imaginations of ignorant and ungodly men. There are men indeed who claim an authority over you: but their authority is not their own: it is God’s: and they are only as God’s deputies, to exercise it for him. Between husbands and wives, parents and children, masters and servants, magistrates and subjects, there is a bond of rule on the one part, and of subjection on the other: but the rule must be for God, and the subjection to God: and then only are the reciprocal obligations duly performed, when respect is had to God’s authority and honour in the discharge of them [Note: Acts 4:19.]

“Hear this,” secondly, for your humiliation, that you may see how grievously you have failed in your duty towards him—

[In order to form a right estimate of your character before God, you must bring yourselves to this test, and try yourselves by this commandment. But who can abide this test? Who can find any one action in his whole life that came up to the demands of this holy law? The more we bring our lives to this standard, the more we shall see the extreme deficiency of our best deeds, and the absolute need of crying with holy Job, “Behold, I am vile: I repent and abhor myself in dust and ashes.”]

“Hear this,” thirdly, for the elucidating of the Gospel salvation—

[It is a matter of offence to many, that they should be required utterly to renounce all dependence on their own righteousness, and to seek acceptance only through the righteousness of another, even the righteousness which is of God through faith in Christ. But who that tries himself by this commandment, will find so much as one righteous act performed by him throughout his whole life? Yet, in order to salvation, we must possess a righteousness fully commensurate with the utmost demands of the whole law. But where will such a righteousness be found? No where but in the Lord Jesus Christ. Hence then is the necessity for fleeing to him, and laying hold on him, and casting ourselves altogether upon him, and embracing him as all our salvation, and all our desire. Understand this matter well, and the whole Gospel will be as clear as the meridian sun, and as acceptable as it would be to one already in hell.]

“Hear this,” lastly, for the regulating of your entire conduct through life—

From the very moment that you turn to God, you must aspire after the attainment here enjoined, and be satisfied with nothing less. And, in order to this attainment, you must contemplate deeply and continually the excellencies of the Divine character, and the innumerable obligations which he has conferred upon you. Above all, you must have impressed upon your minds the wonderful love he has manifested towards you in the gift of his only dear Son to die for you. This will have a constraining influence over your whole man, and will progressively transform you into his blessed image in righteous-and true holiness.]