Lecture 4 — The greatest commandment

^22:34^ But the Pharisees, hearing that he had silenced the Sadducees, came together; [n. 1807]

^22:35^ and one of them, a doctor of the law, asked him, tempting him: [n. 1809]

^22:36^ Master, which is the greatest commandment in the law? [n. 1811]

^22:37^ Jesus said to him: you shall love the Lord your God with your whole heart, and with your whole soul, and with your whole mind. [n. 1812]

^22:38^ This is the greatest and the first commandment. [n. 1815]

^22:39^ And the second is similar to this: you shall love your neighbor as yourself. [n. 1816]

^22:40^ On these two commandments depends the whole law and the prophets. [n. 1820]

^22:41^ And while the Pharisees were gathered together, Jesus asked them, [n. 1821]

^22:42^ saying: what do you think of the Christ? Whose son is he? They say to him: David’s. [n. 1822]

^22:43^ He said to them: how then does David in spirit call him Lord, saying: [n. 1824]

^22:44^ the Lord said to my Lord, sit on my right hand, until I make your enemies your footstool? [n. 1824]

^22:45^ If David then calls him Lord, how is he his son? [n. 1829]

^22:46^ And no man was able to answer him a word; neither did any man dare from that day forth to ask him any more questions. [n. 1830]

1806. Above, the Lord responded to a question about the payment of the tribute, and to a question about the resurrection; and here he responds to a question about the comparison of the divine commands. And he does two things:

first, the questioning is set down;

second, the response, at Jesus said to him: ‘you shall love the Lord your God.’

Concerning the first, he does two things:

first, he describes the wickedness of those questioning;

second, the questioning, at Master, which is the greatest commandment in the law?

He describes the wickedness as regards three things:

first, as regards shamelessness;

second, as regards premeditated malice;

third, as regards dishonesty.

1807. As regards shamelessness, when it says, but the Pharisees, hearing that he had silenced the Sadducees. He had already suppressed the Pharisees’ disciples and the Sadducees, hence from this they were well enough able to believe in him and to be ashamed. Hence Chrysostom: envy and anger feed and cause shamelessness. But these men did not give up on this account, but rather they still interrogated him; and meet impudent dogs, they never had enough (Isa 56:11). And it indicates that however much they heard, they would still not be silent. Some keep silence freely, and this belongs to the prudent man. Likewise, some keep silence because silence is imposed on them, and this belongs to the imprudent man; there is one who holds his peace, because he knows not what to say: and there is another who holds his peace, knowing the proper time (Sir 20:6). A time to keep silence, and a time to speak (Eccl 3:7).

1808. Likewise their premeditated malice is touched upon, because, so that they might better overthrow him, they all came together at once; the princes met together, against the Lord and against his Christ (Ps 2:2). They came together. It can be said the Pharisees and the Sadducees came together, although they differed in sects, yet were one for testing the Lord. Or, the Pharisees came together as one against the Lord.

1809. Likewise dishonesty is indicated, because while they were gathered together in a crowd, they did not wish that all should ask, but one, so that if that one man were conquered, the others would not be suppressed, and if that one did conquer, all might glory in him. And one of them, a doctor of the law, asked him, tempting him, because he did not ask with a mind for learning; they have opened their mouths upon me, and reproaching me they have struck me on the cheek (Job 16:11).

1810. Here a literal objection could arise, because Mark says that the Lord, having looked at him, said: you are not far from the kingdom of God (Mark 12:34). So why is it said here that he tests him?

Augustine resolves it, for he first came for the purpose of testing, but when Christ satisfied him, he consented to him. And therefore that he tested him should be referred to the beginning; that he is not far from the kingdom of God should be referred to the end. Thus it was not a marvel if the Lord’s words changed his soul.

1811. But one should know that a man tests because he is not certain, for, in accord with what the wise man says, he who is hasty to give credit, is light of heart (Sir 19:4). Since this man had heard many things about Christ, he wished to test whether he was such a one; and this testing is not bad. Hence he says, Master, which is the greatest commandment in the law?

Yet this question seems crafty and presumptuous. Crafty, because all the commands of God are great; the commandment is a lamp, and the law a light (Prov 6:23). Likewise he asked in an indeterminate way, since they are all great, so that if he responded about one, he could object about another. Likewise it was presumptuous, because he who does not fulfill the least should not ask about what is great; why does your heart elevate you, and why do you stare with your eyes, as if they were thinking great things? (Job 15:12). And it could be that there was a controversy among them about this question, because some said that salvation is in certain exterior things; hence, with their lips glorify me, but their heart is far from me (Isa 29:13). But the Lord responds that it is only in interior things.

1812. Hence there follows the response: Jesus said to him: ‘you shall love the Lord your God.’ And he not only responds to the question proposed, but teaches the truth. And

first, he teaches which is the first;

second, what is like it;

third, he gives the reason.

The second is at and the second is similar to this; the third, at on these two commandments depends the whole law and the prophets

1813. He says therefore, ***‘you shall love the Lord your God’* **(Deut 6:5). Likewise, the Lord says through Moses, and now, Israel, what does the Lord your God require of you, but that you fear the Lord your God . . . and love him? (Deut 10:12). So he commands two things, namely fear and love.

And why does the Lord not respond about fear, as about love? It should be said that some fear God who fear to be hurt by him, as those who fear the punishment of Gehenna, or those who fear to lose something they have from God; and this is servile fear, because he loves that in which he fears being punished. There is another who fears God himself on account of himself, who fears to offend him; and such fear is from love, and he fears because he loves. Therefore the principle is love; God is charity: and he who abides in charity, abides in God, and God in him (1 John 4:16). And for this reason he says, ‘you shall love the Lord’, not you shall fear, because God is to be loved as the first lovable thing, since he himself is the first end, while any other things are loved for the sake of the end. Therefore he who loves God as the end, loves with his whole heart; be converted to me with all your heart (Joel 2:12). And however much you struggle, you will not be able to completely grasp him, because God is greater than the whole heart.

1814. But why does he say, ‘with your whole heart, and with your whole soul, and with your whole mind’? Chrysostom explains it this way: there are two things in love, one which is the beginning, and a second which is an effect of love and a consequence of love. There are two principles of love. For love can arise from passion, and from the judgment of reason: from passion, when a man does not know how to live without that which he loves; from reason, inasmuch as he loves as reason dictates. He says therefore that he who loves bodily loves with the whole heart; he who loves out of the judgment of reason loves with the soul. And we should love God both ways: bodily, as the heart is moved bodily concerning God; hence, my heart and my flesh have rejoiced in the living God (Ps 83:3). Third, there is a consequence of love, because that which I love, I freely behold, I freely think on it, I freely do what pleases it; if any one love me, he will keep my word (John 14:23); and I refer the whole to it; how lovely are your tabernacles, O Lord of hosts! My soul longs and faints for the courts of the Lord (Ps 83:2–3). And we can add what Mark adds, and with the whole strength (Mark 12:33), because he who loves God, transfers his whole self into him, and expends his strength on him.

Augustine distinguishes between the heart and the soul and the mind according to the three things which come from them. From the heart come thoughts, as is said above (Matt 15:19); from the soul comes life; from the mind, knowledge and intelligence. Hence when he says, ‘with your whole heart’, it should be understood that we should refer all our thoughts to him; when he says, ‘with your whole soul’, that we should refer our whole life to him; when he says, ‘with your whole mind’, that the whole of knowledge should be referred to him, i.e., that you should lay hold of knowledge in his service. Bringing into captivity every understanding unto the obedience of Christ (2 Cor 10:5).

A certain magisterial Gloss explains that the soul is the image of God according to its powers, according to memory, understanding, and will, so that when it says, ‘with your whole heart’, it is referred to the understanding; when it says, ‘with your whole soul’, to the will; when ‘with your whole mind’, to the memory, such that one lives perfectly for God.

Origen explains it this way: ‘you shall love the Lord your God . . . with your whole soul’ such that you are prepared to lay down your soul for him if it is necessary; I will lay down my life for you (John 13:37).

But there is a difference between the mind and the heart. For ‘mind’ is derived from ‘measuring’; ‘heart’ is used for simplicity of understanding, but ‘mind’ with regard to enlargement, because understanding or thought is measured by words. Hence he wished to say that we should love God entirely in speech and in meditation.

1815. This being set out, he adds, this is the greatest and the first commandment. The greatest in comprehension: for this is the one in which all are contained, because the love of neighbor is contained in this, according as is said in John, he who loves God, loves also his brother (1 John 4:21); and so it is the greatest. Likewise it is the first in origin, the greatest in dignity and comprehension. Not the first in Scripture, because in Scripture the first commandment was, the Lord our God is one Lord (Deut 6:4). And why? Because every inclination of the appetitive power is in love, so we have a commandment that we should worship God in love; love therefore is the fulfilling of the law (Rom 13:10); rooted and founded in charity (Eph 3:17).

1816. Second, he sets out the second commandment: and the second is similar to this: ‘you shall love your neighbor as yourself.’ He wished to indicate that there is an order in the commandments. And what is the reason? It is agreed that the commandments are about acts of virtue; but the virtues have an order, since one depends on another, and as are the virtues, so also are the commandments.

1817. But why does he say that it is like the first? Because when a man is loved, since man is made to the likeness of God, God is loved in him; for this reason it is like the first commandment, which is about the love of God.

1818. But what does he understand by the name ‘neighbor’, when he says, ‘you shall love your neighbor’? This is sufficiently indicated in the parable, where it is asked, which of these three, in your opinion, was neighbor to him? (Luke 10:36). And it is responded, he who showed mercy to him. Hence the one who should show mercy to us, or we to him, is contained under the name ‘neighbor.’ But there is no rational creature to whom we should not show mercy, and vice versa; and therefore under the name ‘neighbor’ are contained man and angel.

1819. And when he says, ‘as yourself’, it should not be understood to mean as much as yourself, for this would be against the order of charity, but ‘as yourself’, i.e., for the same end as yourself, or in the same way as yourself. For the same end, because you should not love yourself for your own sake, but for God’s sake; so also your neighbor. The Apostle: do all to the glory of God (1 Cor 10:31). Likewise by the fact that you love yourself, you love yourself in that in which you will good to yourself, and such a good as is in accord with you and with the law of God, and this is the good of righteousness. So also you should choose the good of righteousness for your neighbor; hence you should love him either because he is righteous, or that he may be righteous. Likewise you should love him in the same way as yourself, because when I say, I love this man, I say I will good to him. Hence the act of love falls upon two things: either on the one who is good, or on that good which I will to myself; hence I love this man, because I will him to be good for me. So some love temporal goods because they know that those goods are for them; but some love a thing because it is good in itself. And you should love yourself in this way, and also your neighbor.

1820. Next he gives the reason why these two are the greatest commandments: on these two commandments depends the whole law and the prophets. The teaching of the law and the prophets depends on these. The end in appetible things stand as do the principles in speculative matters: for science proceeds from principles to conclusions, and in this way the whole science is judged from the principles, just as in all doable things the whole thing depends on the end. Since therefore love is of the end: now the end of the commandment is charity (1 Tim 1:5), therefore on these depend all the others, and this is Augustine’s explanation.

Origen explains it this way: on these, i.e., on the observance of these, depends the understanding of the law and the prophets, because the one who observes these merits understanding of the law and the prophets; you who fear the Lord, love him, and your hearts will be enlightened (Sir 2:10). By your commandments I have had understanding: therefore have I hated every way of iniquity (Ps 118:104).

1821. And while the Pharisees were gathered together, Jesus asked them. After he had responded to them, he wished to pose an objection himself: and he does two things:

first, the questioning is set down;

second, its effect, at and no man was able to answer him a word.

Concerning the first,

first, he sets forth the question;

second, the response;

third, he objects against the contrary.

1822. It says therefore, and while the Pharisees were gathered together, Jesus asked them. They were gathered together to test him; hence he poses the question: what do you think of the Christ? Whose son is he? This question was most difficult, and fitting.

Most difficult, because it says, who will declare his generation? (Isa 53:8).

It was also fitting, because they had the opinion that he was a mere man, and they did not believe that he was God, for then they would not have tested him, since it is written, you shall not tempt the Lord your God (Deut 6:16). So to show that he was God he says, what do you think of the Christ?

1823. There follows the response: they say to him: David’s. For Christ had two generations: one according to the flesh, and another according to the divinity, according to which he is the Son of God the Father, about which the Psalm says, the Lord has said to me: you are my Son (Ps 2:7). So these men respond concerning the generation according to the flesh, when they say, David’s. I will raise up to David a just branch (Jer 23:5). And, who was made to him of the seed of David, according to the flesh (Rom 1:3). And they responded insufficiently, because they knew him insufficiently.

1824. Then he objects, that he may give them to understand the other generation: how then does David in spirit call him Lord, saying: ‘the Lord said to my Lord, sit on my right hand, until I make your enemies your footstool’? (Ps 109:1). It says in the law that father is greater than son. Therefore a son is not the lord of his father. Therefore either Christ is not the son of David, or in him is something greater than David, since he calls him Lord. But perhaps they would say that David was deceived; which possibility he removes, because he says this, in spirit, hence, the holy men of God spoke, inspired by the Holy Spirit (2 Pet 1:21).

1825. And we can see three things in this quotation from the Psalm: preeminence over the saints, equality with the Father, and lordship over rebels.

Preeminence over the saints, when he says, ‘the Lord said to my Lord.’ ‘The Lord’, namely the Father, ‘to my Lord’, namely the Son: for the Son has dominion over all the saints. For no saint is enlightened unless by the true light; but he himself is the true light; the life was the light of men (John 1:4). If therefore he is the one participation with whom all the saints receive, he has preeminence over all the saints in what is said, with you is the principality in the day of your strength: in the brightness of the saints (Ps 109:3). Hence he himself as origin is the splendor of all the saints.

1826. Likewise equality with the Father is touched upon, when it says, ***‘sit on my right hand’* **not that there are physically located seats, but metaphorically, because the more honorable place is to sit at the right hand. For to speak is to send forth a word. Therefore when the Lord says, ‘sit on my right hand’, what else is it but, by generating me the Word, he gave me power, equality, and authority? It can also be explained as about temporal things, i.e., in more powerful goods, but this is irrelevant. For the Lord is always seen on the right hand, as in Mark, they saw a young man sitting on the right side (Mark 16:5). And Stephen saw Jesus sitting at the right hand of the power of God (Acts 7:55).

1827. And what will happen to his enemies? They will all be subjected to him; hence he adds: ‘until I make your enemies your footstool.’ These are either the thoroughly unfaithful, or those who would not obey and be subject; hence he will make those ***‘your footstool.’* For a footstool is what is placed under the feet; but that which is under the feet is entirely subjected to him, not however that which is in the hand. Some are made a footstool for punishment, others for salvation: for punishment, those who do not want to do his will; for salvation, those who do his will.

But the Arians object: therefore he is not equal to the Father.

I say that both things are written, both that he is subjected to the Father and that he is equal to the Father; for he must reign, until he has put all his enemies under his feet (1 Cor 15:25). Likewise, Christ will subject all things to himself; who will reform the body of our lowness, made like to the body of his glory (Phil 3:21). Hence he says this to show the unity of power: so everything which the Father can do, the Son can do as well.

1828. But why does he say, ‘until I make your enemies your footstool’? Therefore it seems that after he has subjected the enemies, he will no longer sit at the right hand.

One should say that ‘until’ sometimes implies a determinate time, and sometimes an infinite. But here it implies an infinite.

But someone would say: do not many rebel against Christ?

Yes, it is true that many rebel, and so there could be a doubt about the time when many were rebelling: it is for this reason that Christ wished to make a statement.

1829. If David then calls him Lord, how is he his son? Therefore the Lord is both son, because he is David’s son according to the flesh, since he took his origin from him, and Lord, according to the divinity.

1830. And no man was able to answer him a word. Here the effect is set down, and it is twofold, because Christ was both responding and opposing. Because he was responding: and no man was able to answer him a word; if he will contend with him, he cannot answer him one for a thousand (Job 9:3). Likewise, because by responding he confounded them, there follows, neither did any man dare from that day forth to ask him any more questions. So you can see that they were not questioning that he might teach them, but that they might test him; ask your Father, and he will declare to you (Deut 32:7).