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Great Commandment

The Great Commandment is a central of Christ in the , where he identifies the two greatest commandments from the as loving with all one's heart, soul, and mind, and loving one's neighbor as oneself. This summation is recorded in the : Matthew 22:34–40, where a Pharisee asks which commandment is the greatest in the law; Mark 12:28–34, in response to a scribe's inquiry about the foremost commandment; and Luke 10:25–28, during a dialogue with an expert in the law seeking eternal life. draws the first part directly from Deuteronomy 6:5, the Shema's call to wholehearted devotion to , and the second from Leviticus 19:18, a directive within the for impartial love toward others. In declaring these as the first and second commandments, with all the Law and the Prophets depending on them (Matthew 22:40), Jesus positions the Great Commandment as the ethical foundation of Judaism and Christianity, encapsulating the entirety of scriptural moral imperatives in the dual axes of vertical love for God and horizontal love for neighbor. Theologically, it underscores love as the fulfillment of the law (Romans 13:8–10), transforming ritual observance into relational devotion and serving as a paradigm for Christian living, discipleship, and social ethics across denominations. This teaching's all-embracing nature has influenced humanitarian efforts and Christian ethics, emphasizing that true piety integrates personal piety with communal justice.

Scriptural Origins

Deuteronomy and the Shema

The Shema Yisrael, derived from Deuteronomy 6:4, serves as a foundational declaration of Jewish , commanding the people of to affirm the oneness of God. The verse states: "Hear, O : The LORD our God, the LORD is one" (Deuteronomy 6:4, ESV). This imperative "Hear" ( in Hebrew) calls for attentive listening and internalization, emphasizing exclusive devotion to as the singular deity in contrast to surrounding polytheistic cultures. In Jewish tradition, the encapsulates the core creed of faith, recited as a daily affirmation of God's unity and sovereignty. Immediately following in Deuteronomy 6:5, the text issues the directive: "You shall love the LORD your God with all your heart and with all your soul and with all your might" (ESV). This command originates within the Mosaic law, presented as part of Moses' farewell address to the Israelites on the plains of Moab, reinforcing the covenantal bond established at Sinai. The emphasis lies in the relational aspect of the covenant, where love for God is not merely emotional but a dutiful response to divine deliverance from Egypt, demanding total allegiance as a treaty-like obligation akin to ancient Near Eastern vassal pacts. Historically, this passage underscores the Israelites' identity as God's chosen people, bound in fidelity through obedience and remembrance of His acts. In Jewish practice, the Shema holds a central role in daily recitation, performed twice daily—morning and evening—as one of the few prayers explicitly mandated in the . It is incorporated into rituals such as the donning of (phylacteries), leather boxes containing inscribed verses from Deuteronomy 6:4-9, worn on the forehead and arm during weekday morning prayers to symbolize binding the words upon the heart and as a sign upon the hand. This practice fulfills the verse's call to keep the commandments constantly before one's eyes and to teach them diligently to children, embedding the covenant in everyday life. Linguistically, the Hebrew phrasing in Deuteronomy 6:5 employs terms that convey comprehensive devotion. "Heart" (לְבָבְךָ, levavkha) refers not just to emotions but to the inner core encompassing intellect, will, and decision-making, as the ancient Hebrews viewed the heart as the seat of thought and volition. "Soul" (נַפְשְׁךָ, nefeshkha) denotes the vital life force or essential self, often linked to breath, appetite, and the whole person, implying total personal investment rather than an immaterial spirit. "Might" (מְאֹדֶךָ, me'odekha), translated as "strength" or "very much," signifies the utmost of one's resources, efforts, and substance, demanding engagement of all physical and material capacities. Together, these terms illustrate an all-encompassing love that permeates every dimension of existence.

Leviticus and Neighborly Love

Leviticus 19:18 commands: "You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the Lord." This directive concludes a subsection on interpersonal relations (:15–18), where it serves as a positive ethical imperative following prohibitions against unjust judgment, hatred in the heart, and failure to rebuke a fellow wrongdoer. The phrase "I am the Lord" underscores divine authority, linking obedience to the imitation of God's character. Within the broader framework of , this verse integrates into the (Leviticus 17–26), a collection of laws promoting ethical and ritual purity to distinguish as a holy people. The chapter addresses through diverse rules, such as prohibitions against , deceit, oppression of laborers by withholding wages, and cursing the deaf or placing obstacles before the (Leviticus 19:11–13, 14). It mandates impartial treatment in legal matters, forbidding favoritism toward the poor or deference to the powerful (Leviticus 19:15), and extends protections to vulnerable groups, emphasizing equity across social strata. These injunctions against vengeance and grudges in verse 18 reinforce a ethic that prioritizes and fairness over personal retribution. Composed or redacted during the post-exilic period, the targeted the Jewish community resettling in after the Babylonian , a time marked by social fragmentation and the need for renewed covenantal identity. In this historical setting, the laws of aimed to cultivate communal harmony by embedding holiness in everyday interactions, mirroring God's own justice and mercy to sustain the restored nation. The term re'a, rendered "," derives from implying a close associate or companion and initially denoted fellow within the community, as clarified by the phrase "any of your people." Rabbinic interpreters later broadened this scope to include all , viewing the command as a universal principle of , exemplified in Hillel's teaching that its negative form—what is hateful to you, do not do to another—encapsulates the Torah's essence.

New Testament Accounts

Gospel of Matthew

In the , the Great Commandment appears in chapter 22 as part of a sequence of confrontational exchanges between and the religious authorities in , highlighting his authoritative interpretation of the . Following ' response to the ' question about the , which leaves them silenced ( 22:23-33), the convene, and one of them—a or expert in the —poses a question to test : ", which is the great commandment in the ?" ( 22:35-36). This inquiry occurs amid escalating tensions, where various groups, including chief priests, elders, , and , repeatedly challenge ' teaching authority during his final week in the city ( 21:23–22:46). Jesus replies by affirming the Shema from Deuteronomy while expanding it: "You shall love the Lord your God with all your heart and with all your soul and with all your . This is the great and . And a second is like it: You shall love your neighbor as yourself" ( 22:37-39). Notably, 's phrasing introduces "" (Greek: ) alongside heart and soul, emphasizing intellectual engagement in devotion, an addition not present in the original Deuteronomic text but aligned with the Gospel's focus on ' comprehensive fulfillment of the (cf. 5:17). This dual formulation underscores total commitment to God, integrating emotional, volitional, and rational dimensions. Jesus concludes by declaring, "On these two commandments depend all the Law and the Prophets" ( 22:40), positioning the Great Commandment as the foundational principle upon which the entire Hebrew Scriptures rest. This summation reflects 's theological emphasis on as the authoritative interpreter and completer of the , rendering further unnecessary and affirming his superiority over the religious leaders who sought to entrap him. Parallel accounts in and Luke present similar teachings but lack this precise integration into a climactic series of controversies.

Gospel of Mark

In the , the account of the Great Commandment appears in chapter 12, verses 28-34, set amid a series of confrontations between and religious authorities in . A , having observed ' skillful responses to challenges from the and others, approaches him with a genuine question: "Which commandment is the most important of all?" This inquiry reflects the scribe's sincere interest rather than adversarial intent, marking a rare positive interaction in Mark's narrative. Jesus replies by quoting the Shema from Deuteronomy 6:4-5, declaring, "Hear, O Israel: The Lord our God, the Lord is one. And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength." He then adds the second commandment from Leviticus 19:18: "You shall love your neighbor as yourself," emphasizing that no other commandment is greater. This formulation in Mark uniquely includes "mind" alongside heart, soul, and strength, providing the most comprehensive enumeration of wholehearted devotion among the Synoptic Gospels. The scribe affirms Jesus' teaching, responding that loving with all one's heart, understanding, strength, and loving one's as oneself is "much more than all whole burnt offerings and sacrifices." This acknowledgment highlights a shared recognition that ethical surpasses ritual observance. , noting the scribe's wise reply, tells him, "You are not far from the kingdom of ," after which no one dares to question further. The exchange underscores the scribe's proximity to true discipleship through intellectual and moral insight. Mark's portrayal emphasizes internal devotion and relational ethics over external religious practices, aligning with the Gospel's broader critiques of temple rituals and hypocritical piety. By prioritizing love as the essence of the law, the passage critiques a ritual-focused religion in favor of transformative commitment to and others, a theme resonant with prophetic traditions like Hosea 6:6. This focus distinguishes version, which omits the testing motif found in , presenting instead a moment of mutual affirmation.

Gospel of Luke

In the , the Great Commandment appears in the context of a with a who seeks to test by inquiring, "Teacher, what shall I do to inherit eternal life?" (:25). responds by directing the to the , prompting him to recite the twofold commandment: "You shall the your with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself" (:27), drawn from Deuteronomy 6:5 and :18. Affirming the 's answer, concludes, "You have answered correctly; do this, and you will live" (:28), emphasizing practical application over mere recitation. This exchange seamlessly transitions into the lawyer's follow-up question, "And who is my neighbor?" (Luke 10:29), which prompts Jesus to recount the Parable of the Good Samaritan (Luke 10:30-37). In the parable, a Samaritan demonstrates neighborly love through merciful action toward a wounded stranger, contrasting with the inaction of a priest and a Levite, and Jesus challenges the lawyer to "go and do likewise" (Luke 10:37). This integration highlights Luke's thematic focus on active obedience and an expansive definition of neighbor, extending mercy across ethnic and social boundaries to embody social outreach. Unlike parallel accounts in and , Luke's presentation omits any explicit statement that the commandments summarize the and the Prophets, instead underscoring the imperative to "do" rather than simply hear or know the . This Lukan nuance aligns with the Gospel's broader emphasis on ethical , where faith manifests in compassionate deeds toward the marginalized.

Theological Interpretations

Loving God with Heart, Soul, and Mind

In , the first part of the Great Commandment calls for loving with one's entire being, encompassing the heart, soul, and mind as articulated in the . The "heart" represents the emotional and willful center of human personality, where affections and decisions are rooted, emphasizing a deep-seated that shapes one's desires and priorities. The "soul" signifies the , immaterial of the individual, pointing to a that transcends temporal and aligns the core of one's identity with divine purposes. The addition of "mind" in the Gospel accounts of and Luke extends the by incorporating intellectual engagement, urging believers to love through reasoned understanding, contemplation, and alignment of thoughts with . Early Church Fathers, particularly , interpreted this holistic love as the soul's proper orientation toward , where the heart's affections, the soul's vitality, and the mind's intellect converge in a unified act of . In his Confessions, describes love for as the soul's rest and fulfillment, integrating emotional passion with intellectual assent to counter the distractions of worldly attachments. Similarly, emphasized that true devotion engages the mind in scriptural , allowing the heart and soul to be purified through knowledge of , thus forming a complete triad of love that elevates the human spirit. In modern theology, existential thinkers like have deepened this understanding by portraying love for as an "infinite passion" that demands total personal commitment, where the heart's , the soul's infinite resignation, and the mind's paradoxical reasoning culminate in authentic devotion beyond rational bounds. Psychological perspectives within Christian thought, such as those from integrative theologians, highlight how this commandment fosters emotional regulation through heartfelt trust, cognitive renewal via mindful scripture engagement, and spiritual wholeness in practices, enabling believers to experience integrated amid life's complexities. Practically, this comprehensive love manifests in prayer as intimate communion that stirs the heart, sustains the soul, and informs the mind; in obedience as willful alignment of actions with God's will; and in resisting idolatry by redirecting affections, essence, and intellect away from false gods toward exclusive devotion. This vertical dimension of love completes the ethical framework when paired with love for neighbor, ensuring a balanced Christian life.

Loving Neighbor as Self

The second part of the Great Commandment, "You shall love your neighbor as yourself," draws from Leviticus 19:18, where it instructs Israelites to show empathy toward fellow members of their community without vengeance or grudge. In Jesus' teaching, this imperative is universalized, extending beyond ethnic or religious boundaries to encompass all people encountered in need, as illustrated in parables like the Good Samaritan. The phrase "as yourself" establishes self-regard as the ethical benchmark, implying that genuine love for others mirrors the care one naturally extends to one's own well-being, fostering reciprocity and mutual flourishing. This commandment forms the basis of the positive formulation of the , articulated by as "Do to others as you would have them do to you," which emphasizes proactive acts of kindness rather than mere avoidance of harm. In contrast, the earlier rabbinic tradition, exemplified by around the first century BCE, offered a negative version: "What is hateful to you, do not do to your fellow—that is the whole ; the rest is commentary; go and learn." While Hillel's phrasing prioritizes ethical restraint to prevent injury, ' positive imperative demands affirmative engagement, urging followers to initiate benevolence even toward those outside one's immediate circle. In modern theological frameworks, particularly emerging in during the 1960s and 1970s, loving one's neighbor as oneself translates into structural actions for , such as advocating for the poor and oppressed as an expression of preferential for the marginalized. Theologians like interpret this as a to dismantle systemic injustices, viewing inaction against exploitation as a failure to embody the commandment's call to active solidarity. A key interpretive challenge lies in defining "neighbor" inclusively, which Jesus expands to include adversaries, as in the where he commands, "Love your enemies and pray for those who persecute you." This extension transforms neighborly love from tribal affinity to radical empathy, requiring believers to extend care to opponents without expecting reciprocity, thereby challenging conventional boundaries of enmity and promoting reconciliation.

Integration of the Two Commandments

In the Gospel of , synthesizes the commandments to and one's as the foundational principles upon which "all the and the prophets" depend ( 22:40), establishing them as the central "hinge" that unifies and interprets the entirety of Jewish Scripture. This integration portrays the Great Commandment not as isolated directives but as an interconnected ethical framework where the naturally extends to human relationships, and genuine neighborly reflects to the divine. The mutual implication of these two loves underscores their inseparability: professing love for without extending it to others renders such claims insincere, as articulated in Johannine theology where "whoever does not love their brother and sister, whom they have seen, cannot love , whom they have not seen" (1 John 4:20). In Pauline thought, this unity manifests through —self-sacrificial love—as the fulfillment of the , where loving one's neighbor inherently upholds divine commandments without division (:8-10). Theologically, this synthesis draws analogies to the Trinitarian doctrine of , the mutual indwelling of Father, Son, and , illustrating how and neighbor interpenetrate like the persons of the in perfect unity, preventing any compartmentalization of devotion. Early like Augustine further emphasized this indivisibility, arguing that true propels ethical action toward others, forming a holistic Christian ethic that mirrors divine relationality. As a hermeneutic lens for Scripture, the integrated Great Commandment prioritizes over mere observance, a principle Jesus explicitly invokes by citing 6:6—"I desire , not sacrifice"—to critique legalistic interpretations that neglect compassion (Matthew 9:13; 12:7). This approach reorients biblical toward ethical priorities, where acts of fulfill prophetic calls for and fidelity more than ceremonial compliance. While this unification provides a powerful ethical guide, theologians caution against , wherein an overemphasis on might eclipse demands for or doctrinal , potentially diluting Scripture's broader calls for and truth. Such balances ensure that operates within the full biblical framework, integrating with accountability rather than supplanting other imperatives.

Historical and Cultural Influence

Early Christian and Jewish Contexts

In Jewish tradition, the principles of loving God and loving one's neighbor were affirmed as central to the well before the emergence of . , a prominent sage active in the first century BCE, summarized the entire in response to a prospective convert's request, stating, "What is hateful to you, do not do to your fellow: this is the whole ; the rest is commentary; go and learn," thereby emphasizing ethical treatment of others as foundational. This negative formulation of the parallels :18 and underscores neighborly love as a core rabbinic value. Rabbinic texts, including the , reinforced the centrality of loving God through the daily recitation of the (Deuteronomy 6:4-9), which commands wholehearted devotion, while later commentaries like the attributed to declared "love your neighbor as yourself" a great general principle of the . Early Christian communities adopted the Great Commandment as the ethical core of their teachings, integrating it into foundational documents. The , an early Christian manual dated around 100 , structures its moral instruction around the "two ways" of , explicitly citing the second commandment as "You shall your as yourself" to guide behavior against vices like murder and theft. , writing in the late second century , further elaborated on as the unifying force of the commandments, arguing in his Stromata that fulfilling the law through and neighbor leads to divine friendship and perfects the believer. This adoption positioned the Great Commandment as a bridge between Jewish heritage and , emphasizing practical obedience over ritual alone. The Great Commandment played a doctrinal role in , influencing creeds and countering heresies while spreading through efforts. It informed baptismal and ethical instructions in early church orders, such as the Didache's opening with the commandment as a summary of discipleship, which paralleled emerging creedal formulas focused on faith expressed in love. Against , which devalued the material body, patristic writers like stressed embodied love—loving God and neighbor in physical reality—as essential to salvation, countering the notion that spiritual knowledge alone sufficed. propagated this ethic across the , embedding it in and community practices to foster unity. Tensions arose in over the ongoing validity of Jewish following ' teachings on the Great Commandment. Debates, as recorded in and Paul's epistles, centered on whether converts needed to observe regulations, with figures like arguing in Romans 13:8-10 that fulfills the , rendering ceremonial aspects secondary to ethical imperatives. This led to the Council of Jerusalem's decision exempting Gentiles from full observance, prioritizing the spirit of neighborly while affirming continuity with Jewish roots.

Modern Denominational Perspectives

In the Catholic tradition, the Great Commandment serves as a foundational summary of the Decalogue, encapsulating the entirety of moral law in the dual imperatives to love God wholly and one's neighbor as oneself, as articulated in the (CCC 2055). This integration underscores that all flow from these loves, guiding believers toward a holistic ethical life that balances personal devotion with communal responsibility. Catholic further applies the commandment's second aspect—love of neighbor—through encyclicals like (1891), which emphasizes as a duty to address workers' rights and economic injustices, viewing societal inequities as failures to embody neighborly love in practice. Protestant denominations, particularly within evangelical circles, interpret the Great Commandment as the impetus for personal conversion and relational , where loving with heart, soul, and mind initiates a transformative relationship that naturally extends to others through and . This emphasis on divine love as the root of personal renewal aligns with evangelical priorities, seeing obedience to the commandment as evidence of genuine rather than mere . In Reformed , the commandment reinforces covenantal , demanding total to across one's entire being—heart, soul, mind, and strength—as a perpetual fulfilled imperfectly by believers but perfectly by Christ, thereby shaping ethical conduct within the framework of and law. Eastern Orthodox perspectives frame the Great Commandment within the doctrine of theosis, or deification, where loving completely fosters a mystical union with the divine energies, enabling believers to participate in nature and extend that transformative love communally through and ascetic practice. As St. Maximus the Confessor explains, the commandments' purpose is to liberate the soul from , directing it toward and as the path to divine likeness. This approach integrates personal spiritual ascent with ecclesial solidarity, viewing neighborly love as an outflow of deified existence. Ecumenical initiatives draw on the Great Commandment to foster Christian unity, with Vatican II's (1965) invoking love of God and neighbor as the basis for dialogue and collaboration amid modern divisions, promoting a shared witness to and . Similarly, the employs the commandment to advocate active love as the "action of unity," urging diverse traditions to transcend differences in addressing global challenges like violence and inequality, thereby embodying Christ's prayer for oneness. These efforts highlight the commandment's role in interdenominational harmony and joint mission. Contemporary applications of the Great Commandment across denominations address pressing issues through its lens of integrated . In , Catholic teachings via the U.S. Conference of Catholic Bishops link neighborly to with the marginalized, as seen in advocacy for the poor and . Protestant and voices similarly apply it to systemic inequities, with Reformed traditions emphasizing covenantal responsibility for societal reform. Environmental care emerges as an extension of neighbor , exemplified in Francis's Laudato Si' (2015), which calls for ecological stewardship as care for creation and future generations, resonating with broader Christian calls to protect the vulnerable from climate impacts. In January 2025, the Dicastery for the Doctrine of the Faith issued "Antiqua et Nova," affirming that cannot be separated from of neighbor in the context of , urging ethical development to safeguard human dignity from technological risks. On digital ethics, Christians invoke the commandment to bridge the and promote inclusion in online spaces, addressing exclusion of underserved communities as an expression of neighborly .

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