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Deut 6:2-6
The passage serves as a closing exhortation from Moses. It highlights two forms of positive law: “statutes” (huqim) which establish penalties, and “commandments” (mitsot) which simply state commands (v2f). Law observance reflects the covenant between Yahweh and the Israelites, with blessings like long life and prosperity assured in return. The Shema (“Hear” שָׁמַעְ ) emphasizes Yahweh’s exclusive claim to Israelite allegiance (v4), promoting practical monotheism as a call for loyalty rather than a theological discussion. The love for God is framed in terms of covenant fidelity, rooted in historical experience and demanding undivided loyalty of mind, will, and spirit.
Heb 7:23-28
The reading emphasizes the uniqueness of Jesus’ priesthood and sacrifice. Unlike the many priests of the past, who were limited by mortality (v23), Christ holds an eternal priestly role. After entering the heavenly sanctuary, He continually intercedes for His people, and His single sacrifice on Calvary has enduring significance (vv24f). Unlike the levitical priests who offered repeated sacrifices for themselves and the people, Jesus is the permanent high priest, sinless and perfect (vv26f). The passage contrasts the moral inadequacy of the Levitical priesthood with the eternal and perfect priesthood of Christ, as prophesied in Psalm 110:4, which establishes a new line of priesthood not based on the Torah.
Mk 12:28-34
The great commandment narrative is found in the three synoptics. This commentary will be largely limited to the distinctive Marcan features of the narrative.
In Mark, the account evolves without confrontation on the part of the questioning scribe. Jesus is not being tested. The exchange remains amicable throughout. The question put to Jesus was one frequently directed to the rabbinic teacher, requiring some prioritization of Judaism’s 613 precepts (v28). Departing from the other synoptics, the Marcan Jesus quotes the Shema from its beginning (v29). Its meaning in the Greek text falls more strongly on the note of God’s unicity, a conceptual monotheism stronger than in the original Deuteronomy.
Jesus’ response joins Deuteronomy 6:5 and Leviticus 19:18 as a summary of the entire law (vv30f). The total human response to God in love must be accompanied by the love of neighbor, a linking of the two precepts which is distinctly Christian. Jesus concludes by affirming this law’s superiority to all others. Only in Mark does the inquirer repeat Jesus’ teaching and address him as “Teacher” (vv32f). He adds his own postscript in recognizing the teaching’s superiority to forms of cultic and ritual expression (v33). The subtle contrast here is between cultic formalism and a truly internal religious spirit. Jesus acknowledges the man’s good intentions which indicates his proximity to Christian discipleship (v34). At this important juncture, all further questioning of Jesus ceases.
In the latest encyclical letter of Pope Francis, Dilexit Nos, he reminds everyone that GOD “…LOVED US”, and that nothing can ever “separate us” from that love (Rom 8:37f; cf DN#1). Because of his great love, we become loveable and able to love him in return and our neighbor as well. May we all continue to obey the great commandment through our practical expressions of love such as charity, social justice, and kindness. “True love is lived out in acts of solidarity and compassion, especially toward the marginalized”, says Pope Francis. Amen!
