Mark 12:32

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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, καλως, 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 scribe’s reflection, by declaring, that he was not far from embracing the gospel, and becoming a true member of Christ’s 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

12:32-33 The scribe’s affirmation adds emphasis to the importance of these two commands for authentic devotion.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 12:32. Κακῶς, excellently [well]) Construe with. Thou hast said: for His “saying well” is made to rest on the truth, ἐπʼ ἀληθείας, as in Luk 4:25 [ἐπʼ ἀληθείας λέγω, I say, resting on the truth, “I say of a truth”], εἷς ἐστι καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ, 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, Θεὸς, God, is left to be supplied, by a striking εὐλάβεια of language [reverent caution is needlessly repeating God’s name], although many have inserted this very word, Θεὸς, after ἐστί. See App. Crit. Ed. ii. on this passage.[6]

[6] AB Vulg. omit Θεὸς. D abc and Rec. Text (which prefixes ὁ) insert Θεὸς.—ED. and TRANSL.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 12:32 . καλῶς , ἐπʼ ἀληθείας : to be taken together = well indeed! εἷς ἐστὶν : He is one (God understood, supplied in T.R.).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(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 Lord’s teaching as to the spiritual meaning of the Law, and were able to distinguish between its essence and its accidents.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And when Jesus saw that he answered discreetly,.... Wisely and prudently, as a man of sense and understanding; by taking in the several parts of our Lord's answer very distinctly, and reasoning upon them, and confirming them:

he said unto him, thou art not far from the kingdom of God: not meaning from heaven, and eternal happiness; for right and distinct notions of the above commandments, and even the performance of the in by a sinful and imperfect creature, can neither give a man a title to, or bring him near, or introduce him into the heavenly glory, which is a pure gift of God's grace; but our Lord's sense is, that he was not far off from the Gospel dispensation, and was in a fair way of entering into it; his sentiments were very near to such, who became followers of Christ, and embraced the doctrines, and submitted to the ordinances of the Gospel state: since he preferred those things, which related to the knowledge of the being and perfections of God, to the love and worship of God, and to the good of his neighbour; before the ceremonies of the law; which were quickly to be abolished, and make way for the setting up of the kingdom of God, or of the Messiah, in a more glorious and visible manner. Indeed there are some persons, who seem not far off from the kingdom of God, in the other sense of the phrase, as it may respect eternal glory and happiness, who will never enter into it: there are some that seem very devout and religions; hear the word, attend on all ordinances, join themselves with a church, submit to baptism, and sit down at the Lord's table, and live a moral life and conversation, and yet are destitute of the grace of God: yea, there are some who have clear notions of the Gospel, and make a bright profession of it, and yet have no experience of the power of it upon their hearts, and have not the oil of grace there: and even hold this profession to the end, and yet come short of the kingdom and glory of our Lord Jesus: such are almost Christians, but not altogether; virgins, but foolish ones; have lamps, but no oil; come as far as the door, but that is shut upon them.

And no man after that durst ask him any question; in any captious matter in order to ensnare him; finding they could get no advantage, or occasion against him that way; he having silenced the Herodians, Sadducees, Scribes, and Pharisees.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The first words of this verse should be rendered thus: Of a truth, Master, thou hast well said that he is one. In the remainder of the scribe"s answer we find a different word used in the Greek for" mind," or "understanding," from that just used by our Lord. In our Lord"s answer the word is dianoia . Here it is sunesiv . Both words are well rendered by "understanding." It is an act of understanding. It is the thought associating itself with the object, and "standing under" it so as to support it. (See Dr. Morison on St. Mark.)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Good, Teacher

"Good answer, Teacher" or "Well said, Teacher"

God is one

This means that there is only one God. AT: "there is only one God" (See: Idiom)

that there is no other

The word "God" is understood from the previous phrase. AT: "that there is no other God" (See: Ellipsis)

with all the heart ... all the understanding ... all the strength

Here "heart" is a metonym for person's thoughts, feelings, or inner being. These three phrases are used together to mean "completely" or "earnestly." (See: Metonymy)

to love one's neighbor as oneself

This simile compares how people are to love each other with the same love that they love themselves. AT: "to love your neighbor as much as you love yourself" (See: Simile)

is even more than

This idiom means that something is more important than something else. In this case, these two commandments are more pleasing to God that burnt offering and sacrifices. This may be written clearly. AT: "is even more important than" or "is even more pleasing to God than" (See: Idiom)

You are not far from the kingdom of God

This can be stated in positive form. Here Jesus speaks of the man being ready to submit to God as king as being physically close to the kingdom of God, as if it where a physical place. AT: "You are close to submitting to God as king" (See: Litotes and Metaphor)

no one dared

This can be stated in positive form. AT: "everyone was afraid" (See: Litotes)

translationWords

teacher

understand

burnt offering

sacrifice

wise

kingdom of God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

32. εἷς ἐστιν ([2805][2806][2807][2808][2809]) rather than εἷς ἐστιν θεός ([2810][2805] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[2806] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[2807] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[2808] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[2809] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[2810] odex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

32. Καλῶς. The reply of the Scribe is given by Mk alone. Καλῶς is not an interjection. It may be taken either with the preceding εἶπεν, in which case it anticipates νουνεχῶς in Mar 12:34, or with the following εἶπας. In favour of the former is the fact that elsewhere Mk begins addresses with Διδάσκαλε (Mar 4:38, Mar 9:17; Mar 9:38, Mar 10:17; Mar 10:20; Mar 10:35, Mar 12:14; Mar 12:19, Mar 13:1). But the full expression in καλῶς ἐπʼ ἀληθείας is in Mk’s style, where ἐπʼ ἀλ. adds strength to καλῶς, but is otherwise pleonastic; “Verely thou hast sayde right” (Coverdale).

ὅτι Εἷς ἐστιν. That He is one (R.V.), not “for there is one God” (A.V.). The Scribe avoids using the Divine Name, and the insertion of θεός in some texts is a corruption.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

32. καλῶς, διδάσκαλε· ἐπʼ ἀληθείας εἶπες, ὅτι εἷς ἐστί—Well, teacher! you said truly that he is one. AV. Well, Master; thou didst speak the truth; for, etc. This is not wrong, but what follows ὅτι is so nearly what Jesus said, that it seems more natural to make it a repetition of that, than a reason for the scribe’s approval of it. RV. Of a truth, Master, thou hast well said, that, etc. The distribution of the words and of emphasis is against this. It would read ἐπʼ ἀληθείας καλῶς εἶπες.

Omit θεός, God, Tisch. Treg. WH. RV. א ABKLMSUX ΓΔΠ one ms. Lat. Vet. many mss. Vulg. Pesh.

οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ—there is no other but he. This addition to Jesus’ words is taken by the Scribe from Deu 4:35, Deu 4:39. His enumeration of the parts of man entering into the love of God differs again from that of Jesus. The following table shows them all together.

Heb. καρδία, ψυχή, ἰσχύς.

Sept. διανοία, ψυχή, ἰσχύς.

Jesus. καρδία, ψυχή, διανοία, ἰσχύς.

Scribe. καρδία, σύνεσις, ἰσχύς.

But of course, this is a matter of no importance, the two latter representing only the oratio variata of the writer.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Well, Master, thou hast said the truth; for there is one God. All the best texts omit God.

Well [καλως] . Exclamatory, as one says good! on hearing something which he approves.

The truth [επ αληθειας] . Incorrect. The phrase is adverbial; of a truth, in truth, truthfully, and qualifies the succeeding verb, thou hast said. For [οτι] . 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.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.