This pericope contains two parts. First, a representative of the Pharisees asked Jesus a question (vv. 34-40). Then Jesus asked the Pharisees a question (vv. 41-46).
22:34 The Pharisees learned that Jesus had silenced the Sadducees. In other words, they learned that the Sadducees would no longer oppose Him publicly. Consequently the Pharisees decided to renew their attack against Him.
22:35-36 The NASB describes the Pharisees' spokesman as a lawyer. The Greek word nomikosmeans "expert in the law"(NIV). He would have been a teacher of the Old Testament who was particularly learned in both theology and law. He subjected Jesus to a test (Gr. peirazon) to prove His quality.
He, too, addressed Jesus with hypocritical respect as "teacher,"though as the discussions with Jesus progressed this day His opponents' respect for Him undoubtedly increased. The Pharisee asked Jesus another controversial question to which various Scripture experts gave various answers.
"The scene is like an ordination council where the candidate is doing so well that some of the most learned ministers ask him questions they themselves have been unable to answer--in the hope of tripping him up or of finding answers."822
22:37-39 To answer, Jesus quoted Deuteronomy 6:5 and then Leviticus 19:18. The terms "heart,""soul,"and "mind"are not completely distinct, watertight categories. They overlap somewhat and together cover the whole person. Taken together the meaning is that we should love God preeminently and unreservedly.
"Jesus loves God with his whole heart, for he is blameless in his fealty to God (4:1-11). Jesus loves God with his whole soul, for he is prepared to surrender his life should God so will (26:36-46). And Jesus loves God with his whole mind, for he lays claim for himself neither to the prerogatives of worldly power [cf. 20:25, 28; 21:5] nor to the security of family, home, and possessions (8:20; 12:50)."823
The "and"in verse 38 is explicative. The one command is great because it is primary.
The second greatest command is similar to the first in character and quality (v. 39). It also deals with love. We should love our fellowman unselfishly (cf. 1 John 3:17-18).
22:40 The rest of the Old Testament hangs from or flows out of these two commandments. All the other laws deal with specific applications of one or the other of these commands. The prophets consistently stressed the importance of heart reality with God and genuine love for one's neighbor. Without these two commandments the Old Testament lacks unifying summaries. These are the most important commandments, but they are not the only ones.
"Mark includes the clause . . . is much more than all burnt offerings and sacrifices' (Mark 12:33). Matthew omits this since it might offend his [unsaved] Jewish reader, and the point is well made without it."824
This declaration prepared for Jesus' denunciation of the religious leaders in 23:1-36.
22:41-42 Having received several questions from His critics, Jesus now turned the tables and asked the Pharisees one. He wanted them to explain what the Scriptures taught about Messiah. This would face them and the crowd with who He really was. The real issue was Christological, not taxes, resurrection, or even the greatest commandment.
Jesus broached the subject of Messiah's identity by asking whose son He was (v. 42). The Pharisees gave a standard correct answer based on Old Testament passages (2 Sam. 7:13-14; Isa. 11:1, 10; Jer. 23:5). He was David's son or descendant (cf. 1:1; 9:27-28; et al.). However it was not the full answer.
Jesus had previously asked His disciples a similar question about His identity (16:13, 15). Peter, for the disciples, had given the proper full answer (16:16). That response led to commendation (16:17-21). The Pharisees' improper response here led to condemnation (cf. 23). Everything hinges on one's view of Jesus.
22:43-45 Jesus pointed out that the Pharisees' answer contained a problem. How could Messiah be David's son if David called Him his Lord? Jesus referred to Psalm 110, the most frequently quoted Old Testament chapter in the New Testament. This was a psalm that David wrote, as is clear from the superscription. Jesus regarded it as He regarded all the Old Testament, namely inspired by the Holy Spirit (v. 43; cf. Acts 4:25; Heb. 3:7; 9:8; 10:15; 1 Pet. 1:21). He referred to the psalm's inspiration here to reinforce its correctness in the minds of His hearers. David had not made a mistake when he wrote this. The "right hand"is the position of highest honor and authority (cf. 19:28).
There is good evidence that almost all Jews in Jesus' day regarded Psalm 110 as messianic.825Jesus' point was that Messiah was not just David's descendant, but He was God's Son also. This is a point that Matthew stressed throughout his Gospel (chs. 1-2; 3:17; 8:20; 17:5; et al.). Jesus was bringing together the concepts that Messiah was the human son of David and the divine Son of God.826
Moreover this quotation also shows the preexistence of Messiah. David's Lord was alive when David lived. Furthermore it reveals plurality within the Godhead. One divine person spoke to another.
The psalm pictured Messiah at God's right hand while His enemies were hostile to Him. However, Messiah would crush that hostility eventually. This is precisely the eschatological picture that has been unfolding throughout this Gospel. Rejected by His own, Jesus would return to the Father, but He would return later to earth to establish His kingdom.
22:46 This question silenced the public criticism of Jesus' critics permanently. The confrontation had ended. His enemies could not escape the logical consistency of Jesus' biblical arguments. Rather than submitting to His authority as they should have (cf. 21:23), they plotted His destruction.
"Defeated in debate, the leaders withdraw from Jesus in the temple, just as Satan, also defeated by Jesus in debate, had earlier withdrawn from him (4:11)."827
Verse 46 finishes off this entire sub-section of the Gospel (21:23-22:46). Israel had rejected her King. Jesus had predicted this rejection (21:18-22). It resulted from the series of confrontations with Israel's leaders that happened on a single Wednesday in the temple courtyard. Now the King would formally reject the nation, but not permanently in view of the promises to the patriarchs.
