If it be asked, why Christ seemed to give His assent to the lawyer's answer, as if it really pointed to the right solution of the great question, we reply: No other answer could have been given him. On the ground of works - if that had been tenable - this was the way to heaven. To understand any other answer, would have required a sense of sin; and this could not be imparted by reasoning: it must be experienced. It is the preaching of the Law which awakens in the mind a sense of sin. [4423] Besides, if not morally, yet mentally, the difficulty of this way' would soon suggest itself to a Jew. Such, at least, is one aspect of the counter-question with which the lawyer' now sought to retort on Jesus.
Whatever complexity of motives there may have been - for we know nothing of the circumstances, and there may have been that in the conduct or heart of the lawyer which was specially touched by what had just passed - there can be no doubt as to the maiu object of his question: But who is my neighbour?' He wished to justify himself,' in the sense of vindicating his original question, and showing that it was not quite so easily settled as the answer of Jesus seemed to imply. And here it was that Christ could in a Parable' show how far orthodox Judaism was from even a true understanding, much more from such perfect observance of this Law as would gain heaven. Thus might He bring even this man to feel his shortcomings and sins, and awaken in him a sense of his great need. This, of course, would be the negative aspect of this Parable; the positive is to all time and to all men.
That question: Who is my neighbour?' has ever been at the same time the outcome of Judaism (as distinguished from the religion of the Old Testament), and also its curse. On this point it is duty to speak plainly, even in face of the wicked persecutions to which the Jews have been exposed on account of it. Whatever modern Judaism may say to the contrary, there is a foundation of truth in the ancient heathen charge against the Jews of odium generis humani (hatred of mankind). God had separated Israel unto Himself by purification and renovation - and this is the original meaning of the word holy' and sanctify' in the Hebrew ({hebrew}). They separated themselves in self-righteousness and pride - and that is the original meaning of the word Pharisee' and Pharisaism' ({hebrew}). In so saying no blame is cast on individuals; it is the system which is at fault. This question: Who is my neighbour?' frequently engages Rabbinism. The answer to it is only too clear. If a hypercriticism were to interpret away the passage [4424] which directs that idolators are not to be delivered when in imminent danger, while heretics and apostates are even to be led into it, the painful discussion on the meaning of Exod. xxiii. 5 [4425] would place it beyond question. The sum of it is, that, except to avert hostility, a burden is only to be unloaded, if the beast that lieth under it belongeth to an Israelite, not if it belong to a Gentile; and so the expression, [4426] the ass of him that hateth thee,' must be understood of a Jewish, and not of a Gentile enemy ({hebrew}). [4427]
It is needless to follow the subject further. But more complete rebuke of Judaistic narrowness, as well as more full, generous, and spiritual world-teaching than that of Christ's Parable could not be imagined. The scenery and colouring are purely local. And here we should remember, that, while admitting the lawfulness of the widest application of details for homiletical purposes, we must take care not to press them in a strictly exegetical interpretation. [4428]
Some one coming from the Holy City, the Metropolis of Judaism, is pursuing the solitary desert-road, those twenty-one miles to Jericho, a district notoriously insecure, when he fell among robbers, who, having both stripped and inflicted on him strokes, went away leaving him just as he was, [4429] half dead.' This is the first scene. The second opens with an expression which, theologically, as well as exegetically, is of the greatest interest. The word rendered by chance' (sunkura) occurs only in this place, [4430] for Scripture commonly views matters in relation to agents rather than to results. As already noted, [4431] the real meaning of the word is concurrence,' much like the corresponding Hebrew term ({hebrew}). And better definition could not be given, not, indeed, of Providence,' which is a heathen abstraction for which the Bible has no equivalent, but for the concrete reality of God's providing. He provides through a concurrence of circumstances, all in themselves natural and in the succession of ordinary causation (and this distinguishes it from the miracle), but the concurring of which is directed and overruled by Him. And this helps us to put aside those coarse tests of the reality of prayer and of the direct rule of God, which men sometimes propose. Such stately ships ride not in such shallow waters.