Teacher
The term "Teacher" here is translated from the Greek word "Διδάσκαλε" (Didaskale), which is a respectful address for someone who is recognized as a master or instructor. In the context of the Gospels, Jesus is often referred to as "Teacher" by those who seek His wisdom and understanding of the Scriptures. This title acknowledges His authority and expertise in spiritual matters, setting the stage for the profound teaching that follows. Historically, rabbis were highly respected figures in Jewish society, and addressing Jesus in this way shows the questioner's recognition of His role as a spiritual leader.

which is the greatest commandment in the Law?
This phrase is a direct inquiry into the heart of the Mosaic Law, which consists of 613 commandments. The Greek word for "greatest" is "μεγάλη" (megalē), indicating something of utmost importance or significance. The question posed is not merely academic; it seeks to understand the essence of the Law given by God to Moses. In the historical context, Jewish teachers often debated which commandments were weightier or more central to the faith. This question challenges Jesus to distill the vast and complex legal code into its most essential element. The Law, or "νόμος" (nomos), refers to the Torah, the first five books of the Hebrew Bible, which were foundational to Jewish life and religious practice. Understanding the greatest commandment would provide insight into the core of God's expectations for His people.

(36) Which is the great commandment . . .?--Literally, of what kind. The questioner asked as if it belonged to a class. Our Lord's answer is definite, "This is the first and great commandment."

Verse 36. - Which is the great commandment in the Law? Ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ; What sort of commandment is great in the Law? According to rabbinical teaching, there were more than six hundred precepts in the Law; of this considerable number all could not be observed. Which were of absolute obligation? which were not? The schools made a distinction between heavy and light commandments, as though some were of less importance than others, and might be neglected with impunity; and some of such exceeding dignity that fulfilment of them would condone imperfect obedience in the case of others. Some taught that if a man rightly selected some great precept to observe, he might safely disregard the rest of the Law (see Matthew 19:16, etc.). This was the kind of doctrine against which St. James (James 2:10) expostulates: "Whosoever shall keep the whole Law, and yet stumble in one point, he is become guilty of all." The Pharisees may have desired to discover whether Jesus knew and sanctioned these rabbinical distinctions. He had proved himself intimately acquainted with the inner meaning of Scripture, and able to evolve doctrines and to trace analogies which their dull minds had never comprehended; the question now was whether he entered into their subtle divisions and could decide this dispute for them. Such is the view usually taken of the scribe's question; but it may well be doubted, if regard is had to the character of the man, whether he had any intention of entangling Christ in these subtleties, but rather asked for a solution of the general problem - Of what nature was the precept which should be regarded as "first" (Mark) in the Law? We may compare the somewhat similar question and answer in Luke 10:25-28. Lange's idea, that the scribe wished to force Christ to make some answer which, by implying his own claim to be Son of God, would trench upon the doctrine of monotheism, seems wholly unwarranted. This theory is based on the supposition that the Pharisee took it for granted that Jesus would answer, "Thou shalt love God above all," and intended to found upon that reply a condemnation for having made himself equal with God by his assertion of Sonship. But the text gives no countenance to such intention, and it has been suggested chiefly for the purpose of accounting for Christ's subsequent question (vers. 41-45), which, however, needs no such foundation, as we shall see.

Parallel Commentaries ...


“Teacher,
Διδάσκαλε (Didaskale)
Noun - Vocative Masculine Singular
Strong's 1320: A teacher, master. From didasko; an instructor.

which
ποία (poia)
Interrogative / Indefinite Pronoun - Nominative Feminine Singular
Strong's 4169: Of what sort. From the base of pou and hoios; individualizing interrogative what sort of, or which one.

commandment
ἐντολὴ (entolē)
Noun - Nominative Feminine Singular
Strong's 1785: An ordinance, injunction, command, law. From entellomai; injunction, i.e. An authoritative prescription.

[is the] greatest
μεγάλη (megalē)
Adjective - Nominative Feminine Singular
Strong's 3173: Large, great, in the widest sense.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

the
τῷ (tō)
Article - Dative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Law?”
νόμῳ (nomō)
Noun - Dative Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.


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NT Gospels: Matthew 22:36 Teacher which is the greatest commandment (Matt. Mat Mt)