Exegetical and Hermeneutical Commentary of Mark 12:32
And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:
Mar 12:32
Well, Master, Thou hast said the truth.
The Divine echo in the human heart
Man needs a Saviour. The heart of man answers, Well, Master, Thou hast said the truth. What are the practical consequences of our having this responsive faculty?
I. Man is made a co-worker with God; not a machine, but a cooperating agent.
II. Man enjoys the restraints of conscience. The Bible appeals to and has the consent of conscience.
III. God bases His judgment upon this responsive faculty. To him that knoweth to do good, etc. The judgment day will be short, because every man will be his own witness. (The Pulpit Analyst.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 32. And the scribe said] The answer of the scribe, contained in Mr 12:32-34, is not found either in Matthew or Luke. This is another proof against Mark’s supposed abridgment.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
32. And the scribe said unto him,Well, MasterTeacher.
thou hast said the truth: forthere is one God; and there is none other but heThe genuinetext here seems clearly to have been, “There is one,”without the word “God”; and so nearly all critical editorsand expositors read.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the Scribe said unto him,…. This reply of the Scribe, is not related by Matthew:
well, Master, thou hast said the truth: what thou hast said is truth, and thou hast expressed it in a most beautiful manner: the Scribe was charmed with his answer, and could not forbear speaking in commendation of it, and even before the multitude, and those of his own sect: this was a rare and uncommon instance; it was not usual with the Scribes and Pharisees, whatever convictions they were laid under, either by the miracles or discourses of Christ, to own any thing, or make any concessions in his favour, or speak in his praise: but this man not only commends him, but gives reasons for it, and confirms the doctrine he taught in his own words;
for there is one God, and there is none other but he. The Syriac, Persic, and Ethiopic versions, leave out the word “God”; but it is in the Greek copies, and rightly retained in other versions: for the sense is, that there is one God, and but one; and which is perfectly agreeable to the Christian doctrine, of a Trinity of persons in the Godhead; for though the Father is God, the Son is God, and the Holy Spirit is God, yet there are not three Gods, but one God. Nor are we to imagine, that this man said or thought any thing to the contrary, or had it in his mind to oppose the doctrine of the Trinity; which, though more clearly revealed in the New Testament, was not unknown to the ancient Jews, and might be learned from the writings of the Old Testament: but this he said, in opposition to the many idols, and fictitious deities of the Gentiles; and if he spake in the Hebrew language, as it is probable he did, there must be a beautiful “paranomasia” in his words; “for there is”, , “Achad, one God; and there is none”, , “Achar, other but he”: and it is observed by a Jewish writer y, that the reason why the last letter of, , “one”, is greater than the rest, as before observed, in Mr 12:29 is, that there might be no mistake of , for , which are much alike; and if mistook, the word would signify “another”, and not “one”: but this is done, lest a man should mistake, and worship “another”, and not the “one” God.
y Baal Hatturim, ib.
Fuente: John Gill’s Exposition of the Entire Bible
And the scribe said ( ). Mark alone gives the reply of the scribe to Jesus which is a mere repetition of what Jesus had said about the first and the second commandments with the additional allusion to 1Sa 15:22 about love as superior to whole burnt offerings.
Well (). Not to be taken with “saidst” () as the Revised Version has it following Wycliff. Probably (well) is exclamatory. “Fine, Teacher. Of a truth (‘ ) didst thou say.”
Fuente: Robertson’s Word Pictures in the New Testament
Well, Master, thou hast said the truth; for there is one God. All the best texts omit God.
Well [] . Exclamatory, as one says good! on hearing something which he approves.
The truth [ ] . Incorrect. The phrase is adverbial; of a truth, in truth, truthfully, and qualifies the succeeding verb, thou hast said. For [] . The A. V. begins a new and explanatory sentence with this word; but it is better with Rev. to translate that, and make the whole sentence continuous : Thou hast truthfully said that he is one.
Fuente: Vincent’s Word Studies in the New Testament
1) “And the scribes said unto Him- (kai eipen auto ho grammateus) “And the scribe responded to Him,” the scribe who was also a lawyer, Mar 12:28; Mat 22:35; Luk 10:25. He spoke as if condescending to come down to the level of Jesus.
2) “Master, thou hast said the truth:- (kalos didaskale sp’ aletheis eipes) “Well (very well, ably) correctly, teacher, you conclude this, based on the truth.” You are correct.
3) “For there is one God;- (hoti eis estin) “That there is (or exists) one God,” one true God, expressed as the view or concept of monotheism, in contrast with polytheism, meaning many gods, Exo 20:1-2; 1Co 8:6.
4) “And there is none other but He:” (kai ouk estin allos plen autou) “And there exists not another (true God) at all besides Him,” Deu 4:32-33; Psa 115:1-9; Eph 4:5-6.
Fuente: Garner-Howes Baptist Commentary
Mar 12:32
. Master, thou hast spoken well, and with truth. Mark alone mentions that the scribe was softened down; and it is worthy of notice that, though he had attacked Christ maliciously, and with the intention of taking him by surprise, not only does he silently yield to the latter, but openly and candidly assents to what Christ had said. Thus we see that he did not belong to the class of those enemies whose obstinacy is incurable; for, though they have been a hundred times convinced, yet they do not cease to oppose the truth in some manner. From this reply it may also be concluded, that Christ did not precisely include under these two words the rule of life, but embraced the opportunity which presented itself for reproving the false and hypocritical holiness of the scribes, who, giving their whole attention to outward ceremonies, almost entirely disregarded the spiritual worship of God, and cared little about brotherly kindness. Now though the scribe was infected by such corruptions, yet, as sometimes happens, he had obtained from the Law the seed of right knowledge, which lay choked in his heart, and on that account he easily allows himself to be withdrawn from the wicked custom.
Fuente: Calvin’s Complete Commentary
(32) Well, Master, thou hast said the truth.Better, Well hast Thou said truly that there is one God. The words seem intentionally repeated from Mar. 12:14, but are uttered now, not with the covert sneer of the hypocrite, but in the sincerity of admiration. Note also the real reverence shown in the form of address, Master, i.e., Teacher, Rabbi. He recognises the speaker as one of his own order. This, and all that follows, is peculiar to St. Mark, and is an addition of singular interest, as showing the existence among the scribes of some who accepted our Lords teaching as to the spiritual meaning of the Law, and were able to distinguish between its essence and its accidents.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And the scribe said to him, “Teacher, you have 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 neighbour as himself is much more than whole burnt offerings and sacrifices.” ’
The scribe was thoughtful and even more impressed. In his response his attitude reflected that of Isa 1:10-20; Hos 6:6; compare also 1Sa 15:22. Sacrifices and whole offerings were required, and when offered from a true heart were good, but without rightness of heart and behaviour they were nullified. Obedience truly was better than sacrifice for it indicated a genuine response towards the One Who was worshipped, which, if missing, made the ritual empty and meaningless.
‘You have well said that He is One, and there is none other but He.’ This idea combines Deu 6:5 with Deu 4:35. The lack of actually mentioning ‘God’ is typically Jewish and a sign of authenticity. The oneness of God was a basic tenet of the Jewish faith and all important to them. The scribe liked Jesus’ emphasis on it. But he also demonstrated that his own heart was genuine by his recognition of the need for love towards God and neighbour, and of its primary importance, a love without which religious ritual and ‘law-keeping’ was meaningless.
‘Whole burnt offerings and sacrifices.’ This covered the whole of the sacrificial system, the sacrifices wholly offered to God and not partaken of, and those of which men were allowed to partake.
Fuente: Commentary Series on the Bible by Peter Pett
The Pharisee is convinced:
v. 32. And the scribe said unto Him, Well, Master, Thou hast said the truth; for there is one God; and there is none other but He;
v. 33. and to love Him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbor as himself, is more than all whole burnt offerings and sacrifices.
v. 34. 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. The clear-cut statement from Scriptures which Jesus gave him in answer to his tempting question made a deep impression upon the scribe. There was not a single point which could be gainsaid, there was not a single flaw, on account of which one might start an argument. It was clear, unmistakable Bible-truth. It is always thus where the Word of God is concerned. If the believer is only sure of his Bible-passages, of his proof-texts! They are the eternal truth of the great God, that will stand in spite of all jeering and all arguments to the contrary. The scribe was obliged to assent absolutely: Good, Master, in truth Thou hast said. When the Word of God has spoken, all argumentation must cease. Almost mechanically the scribe repeated the substance of Christ’s instruction. But that he was fully convinced, appears from the fact that he varies Christ’s words somewhat and demands love of God also with full understanding. The entire intellect and understanding, the entire ability to reason, is not shut off and put out of commission in a Christian, but rather strengthens his position over against God, since it is taken captive under the obedience of Christ. Every effort of the believing Christian is strained toward that end, of demonstrating his love toward God, of penetrating into the mysteries of God’s holy Word by comparing the various sections concerning fundamental doctrines and also by showing the foolishness of the attacks upon the Bible. And if heart, soul, mind, and understanding are thus bound up in the service of God, the entire life of such a Christian will be a continual worshiping, far more valuable in the sight of God than burnt offerings and all offerings; it will be a worshiping in spirit and in truth, Joh 4:24. The assent of the scribe pleased Jesus very much, since He saw that he had given the matter careful thought, that he had really understood the distinction which Jesus wished to present, that he grasped the meaning of the Lord. Joyfully He tells him: Not far art thou from the kingdom of God. The answer of the Lord had brought him to his senses. He had gained confidence in the Master of Israel and in His doctrine; he had come to the conclusion that this man must be the Messiah of Israel. The first faint movements of faith had begun in his heart. The divine Word always has the power to convince even the enemies and gainsayers.
Fuente: The Popular Commentary on the Bible by Kretzmann
DISCOURSE: 1451
EXCELLENCE OF THE MORAL LAW
Mar 12:32-34. And the Scribe said unto him, Well, Master, thou hast said the truth: for there is one God, and there is none other but he: and to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is 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.
IT is the Christians duty to be ready at all times to render a reason for the hope that is in him, with meekness and fear. But there are some situations wherein this is extremely difficult. If a person obviously come only to cavil, we cannot but be pained on his account; and we are apt to feel a degree of irritation also on our own. But we ought to be much on our guard against the smallest degree of asperity, lest we increase the prejudices which we should labour to subdue. It is true, we have not in such cases much prospect of success: but we learn from the instance before us, that we ought not to despair.
It was a question much agitated amongst the Jewish doctors, What was the first of all the commandments; whether that relating to circumcision, (whereby they were admitted into covenant with God,) or that which respected sacrifices, (whereby they obtained acceptance with God,) or that about the Sabbath, (whereby they honoured God in a more especial manner,) or that respecting their phylacteries, (whereby they kept up the daily and hourly remembrance of God in their minds; for on their phylacteries, or borders of their garments, they wrote passages of the law,) or finally, whether the moral law were not superior to the ceremonial altogether? The Scribe who proposed this question to our Lord, though less captious than those who had preceded him, was under the influence of an improper spirit: yet our Lord returned to him, as he had done to all the others, a plain and incontrovertible answer, and thereby not only convinced his judgment, but in a very considerable degree conciliated his esteem, and disposed him for receiving further information.
The answer which our Lord gave to him has already been considered. That which we are now to attend to, is the Scribes reply; which naturally Suggests to us the following observations:
I.
That the great practical duties of the law are supremely excellent
The Scribe, not contented with the commendation bestowed upon the commandments by our Lord, gives them a decided preference to all the most sacred institutions of the Mosaic ritual: and in this he was perfectly correct: for, however excellent they were in their place, the love of God and our neighbour are of infinitely greater value.
1.
The great practical duties of the law are good for their own sake; whereas the institutions of the ceremonial law were good only as means to an end
[We must by no means depreciate the burnt-offerings and sacrifices; because they were the appointed means of reconciliation with God; they directed the attention of men to the great Sacrifice which was in due time to be offered; and they prepared the world for the coming of Christ. But still they had no intrinsic excellence: if separated from the ends of their institution, the blood of bulls and of goats was of no more value than the cutting off a dogs neck, or the offering of swines blood.
But the love of God and our neighbour is really of inestimable value: it is the appropriate exercise of our faculties; and, if carried to the extent that is enjoined in the commandments, it would be an anticipation of heaven itself [Note: See 1Sa 15:22.] ]
2.
The great practical duties of the law can be performed only by a renewed heart; whereas the institutions of the ceremonial law may be performed by the most abandoned of mankind
[A wicked Balaam could offer sacrifices in abundance: but who can put forth all his intellectual and active powers in love to God and man? None, but he who has been renewed by the Spirit of God. It is not possible for an unregenerate man to offer such sacrifices as these: they are far too high, too pure, too spiritual: he may easily burn upon an altar the bodies of slain beasts; but he cannot present his own soul a living sacrifice to God; he cannot have that inflamed with the fire of divine love, unless he be regenerate and created anew in Christ Jesus ]
Respecting the practical duties of the law, we may farther observe,
II.
That they are such as must commend themselves to the conscience of every candid inquirer
To those who are blinded by prejudice and passion, the words of truth and soberness appear as folly and madness [Note: Our Lord compares the attempting to instruct such persons, to a casting of pearls before swine, who will only turn again and rend us. Mat 7:6.]. But, as our Lords answer constrained the Scribe to confess that he had spoken truth, so must it prevail over every one that has a mind at all open to conviction. Let any one bring the great practical duties of the law to the test; let him propose as severe a test as he will; and we will venture to affirm, that the more they are scrutinized, the more excellent will they appear.
1.
Are they reasonable?YES.
[What can be more reasonable, than that we should love Him who is infinitely lovely, and who has so loved us as even to give his only dear Son to die for us? ]
2.
Are they conducive to our happiness?YES.
[Wherein does the happiness of heaven consist, but in the exercise of love? Conceive of the whole heart, and mind, and soul, and strength being occupied in love to God; and our neighbour being in all respects loved as ourselves, and treated by us in every thing, as in a change of circumstances we should wish him to treat us; must we not be happy? With every bad passion so subdued, and every Divine affection so exercised, we say again, could we fail of being happy? ]
3.
Are they perfective of our nature?YES.
[The want of love is that which debases us even lower than the beasts that perish. The ox knoweth his owner, and the ass his masters crib: but we, with all our advantages, are blind to the highest excellency, insensible of the greatest obligations, and regardless of our best interests. No words can describe the full malignity of such a state. But let a principle of love possess our souls, and it instantly refines all our feelings, regulates all our dispositions, and transforms us into the very image of our God More cannot be said in confirmation of this truth, than what St. John hath said, God is love: and he that dwelleth in love dwelleth in God, and God in him [Note: 1Jn 4:16.].]
4.
Are they instrumental to the honouring of GodYES.
[We know of no other way in which God can be honoured; because these two commandments comprehend the whole of our duty. But by abounding in a regard to these, we may, and do, honour him. This our Lord has plainly declared; Herein is my Father glorified that ye bear much fruit. By the preaching of his word, his name is known; but it is by the practical effects of that word upon the hearts and lives of his people, that his image is reflected, and the efficacy of his grace displayed ]
A candid mind, we have said, must acknowledge the excellency of duties which are capable of standing so severe a test: and, for the encouragement of such candour, we observe,
III.
That an approbation of them argues a state of mind favourable to the reception of the Gospel
When there is a readiness to approve the boundless extent of these commandments, there must of necessity be,
1.
An openness to be convinced of our lost estate
[It is an ignorance of the spirituality of the law, that causes men to deny their desert of Gods wrath and indignation. They think that a very small degree of love to God, and a very partial regard to their fellow-creatures, is the whole of their duty: and, if they have not violated the commandments by some gross and flagrant transgression, they imagine, like the Rich Youth in the Gospel, that they have kept them all from their youth up. But let a person once acknowledge it his bounden duty to love God with all his heart, and all his understanding, and all his soul, and all his strength, and to love his neighbour in all things as himself, and he can no longer resist the conclusion, that his whole life has been one continued act of sin; for there has not been one day, one hour, one moment, wherein the frame of his mind has perfectly corresponded with the demands of the law. It was such a view of the law that made Paul confess himself a lost sinner, under a sentence of eternal condemnation; and was the first thing which overcame his aversion to the Gospel [Note: Rom 7:9.].]
2.
A willingness to embrace the offers of salvation
[This necessarily follows from the former. A man, who feels himself perishing, cannot despise an offer of deliverance. One who had not committed homicide, might view a city of refuge with indifference; but one who saw the pursuer of blood close upon him, would flee to it with all his might ]
3.
A readiness to receive and improve the aids of Gods Spirit
[No one can view the exceeding breadth of these commandments, without feeling the impossibility of keeping them by any strength of his own. While he thinks the law extends no farther than to the outward act, he supposes himself capable of performing all that is required: but when he sees that it reaches to the heart, he is easily persuaded, that he needs the agency of Gods Spirit to qualify him for a due discharge of his duty. He therefore will be glad to hear that God has promised the Holy Spirit to them that ask him. He will think it no indignity to stand indebted to a Divine agency: on the contrary, while his approbation of the commandments inclines him to obey them, he will thankfully accept the proffered influences of the Spirit, and rejoice in the prospect of being able to do all things through Christ who strengthened him.]
These things necessarily resulting from a just knowledge of the law, and being the characteristic marks of those who embrace the truth, they must needs be also good preparatives for the reception of the Gospel.
[Such was our Lords judgment in reference to the Scribe, when he had heard his approbation of the moral law. And to every one who manifests such a disposition, we may say with our Lord, Thou art not far from the kingdom of God.]
We shall now conclude with a word,
1.
Of caution
[Surely they who indulge prejudices against the truth, and cavil at the Gospel instead of embracing it, should well consider how awful their condition is: for if one who, like this Scribe, yields to conviction, and acknowledges that conviction before his ungodly companions, and exposes himself thereby to shame and reproach for conscience sake, may yet be only near to the kingdom of God, and not a partaker of it, what must be the state of cavillers, and of those who reject the truth?
They also who approve of the truth in their hearts, and shew a decided regard for those who preach or profess it, should take care not to rest in such a state. For to what purpose is it to be not far from the kingdom of God, if they be not after-wards brought into it? To what purpose is it to be almost Christians, if they do not become such altogether? To what purpose is it to have a name to live, if yet they continue dead? The Wise Virgins only, who had oil in their lamps, were admitted to the wedding-feast; the others who had the lamps without the oil, the appearance but not the reality of grace, were excluded from it. Alas! what a mortification must it be to such in the eternal world, to find that once they were not far from the kingdom, but that, after all, they fell short of a participation of it; that they dropped into hell, as it were, even from the gate of heaven! O! I would most earnestly caution you against sleeping in such imminent danger, and against resting in any thing short of a thorough conversion.]
2.
Of encouragement
[We trust there are many who, when they hear the demands of the law, and the declarations of the Gospel, are ready to say, Well, Master, thou hast said the truth. To such then we would address ourselves in the most encouraging terms; ye are not far from the kingdom of God. Only go on a little further, and you will be brought effectually into the kingdom. Seek to know the way of God more perfectly. Make your inquiries, if you will, provided you make them in a candid spirit. But endeavour to improve all opportunities of instruction. The word of God to you is, Then shall ye know, if ye follow on to know the Lord. Be thankful for the light ye enjoy, and for the smallest disposition to improve it. Take heed, however, that your knowledge lead you to Christ, and produce suitable effects upon your hearts and lives: so will you become members of Christs kingdom on earth, and finally be partakers of his heavenly kingdom.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
32, 33. ] The Scribe shews that he had entered into the true spirit of our Lord’s answer; and replies in admiration at its wisdom.
Observe corresponding to : and see Beck, p. 60.
. . ., the things to which, the outward literal observers paid all their attention.
Fuente: Henry Alford’s Greek Testament
Mar 12:32 . , : to be taken together = well indeed! : He is one (God understood, supplied in T.R.).
Fuente: The Expositors Greek Testament by Robertson
Mar 12:32-34 are a Divine supplement, here.
Well = “Right”, or as we say “Good”.
the truth = according to (Greek. epi. App-104.) the truth: i.e. truthfully. App-175.
for = that.
there is one God. All the texts read “that He is One “(omitting the word “God”).
but He = besides Him.
Fuente: Companion Bible Notes, Appendices and Graphics
32, 33.] The Scribe shews that he had entered into the true spirit of our Lords answer; and replies in admiration at its wisdom.
Observe corresponding to : and see Beck, p. 60.
. . ., the things to which, the outward literal observers paid all their attention.
Fuente: The Greek Testament
Mar 12:32. , excellently [well]) Construe with. Thou hast said: for His saying well is made to rest on the truth, , as in Luk 4:25 [ , I say, resting on the truth, I say of a truth], , there is One, and there is none other but He) There is One [or rather He is One], an absolute phraseology, is repeated from Mar 12:29, that is, from Moses writings; comp. Zec 14:9. The subject, , God, is left to be supplied, by a striking of language [reverent caution is needlessly repeating Gods name], although many have inserted this very word, , after . See App. Crit. Ed. ii. on this passage.[6]
[6] AB Vulg. omit . D abc and Rec. Text (which prefixes ) insert .-ED. and TRANSL.
Fuente: Gnomon of the New Testament
for: Deu 4:39, Deu 5:7, Deu 6:4, Isa 44:8, Isa 45:5, Isa 45:6, Isa 45:14, Isa 45:18, Isa 45:21, Isa 45:22, Isa 46:9, Jer 10:10-12
Reciprocal: Deu 4:35 – none else Psa 85:9 – Surely Pro 24:26 – shall Amo 5:24 – let Mat 8:19 – certain Mar 12:29 – Hear Tit 2:8 – Sound
Fuente: The Treasury of Scripture Knowledge
2
The scribe was affected by the answer of Jesus and verified it. He went farther and stated the reason why we should love the Lord wholeheartedly, and that was because there is only one God.
Fuente: Combined Bible Commentary
Mar 12:32. Well, Master, thou saidst with truth. Without doubt the scribe spoke candidly, though Matthew states that his question was put, tempting(or trying, i.e., putting to proof) our Lord. He may have been chosen by the Pharisees as their unconscious tool, because of his candor. Besides our Lords words may have awakened a spiritual apprehension of the law. He represents a large class, outside the kingdom, in a more hopeful condition than Pharisees in the visible church, but he had not yet taken the decisive step.
That he is one; and there is none other but he. The form is impressive.
Fuente: A Popular Commentary on the New Testament
Mar 12:32-34. The scribe Who had proposed the question to try him, being struck with the solidity and spirit of his answer, said, Well, Master In the original it is, , excellently, finely, or beautifully; a phrase which expresses his high satisfaction in the reply much more strongly than the word well. Thou hast said the truth Thy declaration is perfectly correct, and unspeakably important; for there is one God, &c., and to love him with all the heart To love and serve him with all the united powers of the soul, in their utmost vigour; and without a rival; and to love his neighbour as himself To maintain the same equitable and charitable temper and behaviour toward all men, as we, in like circumstances, would wish from them toward ourselves, is a more necessary and important duty, and a more acceptable service, than the offering the most noble and costly sacrifices; nor could the most exact and pompous ritual observances be acceptable without such graces and virtues as these. When Jesus saw that he answered discreetly And thereby showed that he had just views of true religion; he said, Thou art not far from the kingdom of God He applauded the piety and wisdom of the scribes reflection, by declaring, that he was not far from embracing the gospel, and becoming a true member of Christs Church, possessed of all the blessings belonging to his disciples. Reader, art thou not far from the kingdom of God? Then go on: be a real Christian; else it had been better for thee to have been afar off.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Mark alone recorded the scribe’s response and Jesus’ comment (Mar 12:34). These words underscore the importance of Jesus’ teaching. The scribe believed Jesus’ answer was correct. He, too, viewed love as more important than the observance of religious ritual (cf. 1Sa 15:22; Hos 6:6). This was not typical of the Pharisees, who regarded ritual observance as more important than attitude, and ceremony as more important than morality.
". . . the ’friendly scribe’ himself puts his finger on the fundamental difference separating Jesus and the religious authorities in terms of what it is to do the will of God: Whereas the essential matter for Jesus is loving God and neighbor, for the authorities it is strict adherence to law and tradition as they define this.
". . . Mark is in effect using the friendly scribe to identify the two contrasting positions of Jesus and the authorities on doing the will of God." [Note: Kingsbury, pp. 17, 124.]