The Parables of Our Lord Part 18

While her actions only are recorded in the narrative, we may, by the light of the Lord's subsequent declarations, also read without danger of mistake the emotions that were working in this woman's heart. She had fallen into a course of vice, and consequently lost caste in the community. Knowing that she had lost the respect of her neighbours, she had lost respect for herself. From a sinful act she had glided into sinful habits. Perhaps remorse from time to time made her inwardly sorrowful; but she put on a bold countenance, and tried to laugh down rebuke.

This woman, while in this state, crept one day to the outer edge of a crowd in the neighbourhood of the city, to satisfy her curiosity as to the cause of the concourse. In the centre stood Jesus of Nazareth preaching; and all the people in solemn silence hung upon his lips. She listened too, and heard some wonderful words; G.o.d loved the world; G.o.d pardons sin--pardons freely, pardons it all; pardons chief sinners; loves to pardon; has given his Son to seek and save; this is the Son, revealing the Father, and inviting the prodigal to return to the Father's bosom. Hark; he says, "Come unto me all that labour and are heavy laden, and I will give you rest." Peeping through openings in the crowd, she might see the love that beamed in the preacher's countenance, as well as hear the gracious words that came from his mouth.

The woman's heart is touched and taken; the woman is won. By that still small voice the devil's chains are broken, the rocky heart is rent. When the congregation dissolves, she steals away to her house alone. There her eye falls on some gaudy ornaments, the instruments of her sin, and the badges of her shame. Whence this sudden strong loathing? Perhaps she grasps them convulsively and flings them on the fire, shutting her eyes that she may not see her tormentors. She sits down, and searches her own heart,--her own life. She discovers that it is altogether vile. Her own heart is the darkest, deepest pit out of h.e.l.l; she is the chief of sinners. She never knew this before. She had often experienced twitches of conscience for particular acts of evil; but now her whole life and her whole being seem one dark, deep, crimson sin. What has done this? It was that word of Jesus; it was the pardon that he offered; it was the divine compa.s.sion that beamed on his countenance and glowed on his lips.

She was melted. The old stony heart flowed down like water, and went away; and a new, tender, trustful, loving heart came up in its place.

She is not the same woman that she was yesterday. She is a new creature in Christ Jesus; but she could not yet tell the name and describe the nature of the change that had taken place in her being, as a new-born child could not announce the fact and explain the nature of its birth.

The infant will manifest its birth and life, by seeking sustenance from its mother's breast; and when the child has grown, the grown man will reflect on his birth, and perhaps understand in some measure its nature and importance. Such was the pa.s.sing from death into life in the experience of that woman. Conversion in our own day often takes place as secretly, and as soon. The word of the Lord that proved itself quick and powerful then, liveth and abideth the same for ever; and this is the word which by the Gospel is preached unto us still.

The natural history of conversion does not change with the lapse of centuries, any more than natural history in other departments; there were doubtless examples of secret regeneration in the time of our Lord and his apostles, as well as in our own time. He knew this woman's case as well as he knew the case of the woman who pressed through the crowd to touch the hem of his garment. That woman, when she was healed, would have kept her case secret at the time if she could; she was put about and ashamed when she was called in public, and her experience proclaimed in the crowd. It suited the purpose of the Lord to make known her experience on the spot; that method he saw would do most for his kingdom. But in the case of this woman who was a sinner, he did not act in the same way. There are diversities in his operation. He foresaw an occasion when her repentance and faith could be turned to greater account; accordingly he postponed the public announcement of her forgiveness till then. True to the new instinct that had been planted in her heart, this saved sinner, as soon as she heard that Jesus sat at meat in the Pharisee's house, grasped the richest offering she possessed and hastened to the spot. Her plans, I think, were not fully laid. The impulses of a bursting heart drew her to the place where her Redeemer was; but she had not foreseen all the difficulties, and consequently had not prepared the means of overcoming them.

Arrived at the house, she entered the open door; and pa.s.sing through the attendants, penetrated into the apartment where the company reclined at meat. The table stood in the middle of the hall, and sofas in a continuous line were placed near it on either side. On these sofas were the guests, not sitting as we do with their feet on the floor beneath the table, but reclining with their feet projecting a little behind, the sandals having previously been drawn off by servants, for coolness and comfort. Thus it was easy for one who entered the room, to walk up to any individual of the company and converse with him during the meal; and, so far from being out of the way and unnatural, it was the easiest and most natural of all things, that the woman, when she came to Jesus, should touch his feet. This was precisely the part of his body which she could most easily reach, and which she might bathe and anoint, while the meal proceeded, without difficulty to herself or inconvenience to him.

We shall fall into a mistake if we think either that the act as here narrated was altogether accordant with the habits of the time and place, or altogether contrary to them; it was partly the one and partly the other.

In the first place it was an act radically diverse from the intrusion of a stranger to anoint the feet of a guest sitting at dinner with his friend in our country and our day. Such an act among us would be so unprecedented, so difficult, so awkward, that it would shock every observer, if it were attempted, and bring the whole business to a stand.

There and then, in as far as the entrance of a person unbidden is concerned, there was nothing to attract attention. There is abundant evidence that even at this day, it is common in the East for persons not of the party to enter the feast chamber during the progress of the meal, and sitting on seats by the wall, converse on business or politics with the guests that recline beside the table; and, further, from the position of the guests, it was not difficult, but easy to reach his feet. Thus far, all was accordant with use and wont. But as to the person who entered on that occasion, and the act which she performed, there was something strange and out of the way. It was fitted to attract attention, and to excite suspicion; and so indeed it did. A woman, coming in while the company sat at meat, and such a woman, habit and repute disreputable; and besides all this, the ardency of her emotions, and the familiarity of her acts, surprised the onlookers.

I think it important to notice these two sides of the case; so much of it was according to use and wont, that the entrance of the woman by itself did not surprise and shock the company; and yet so much of it was strange, that the curiosity of the company was aroused, and their attention arrested. The circ.u.mstances of the incident on both sides, were thus calculated to promote the design of Jesus, to instruct and reprove. There was as much of the ordinary in the act as prevented it from shocking the feelings; and as much of the extraordinary as awakened the interest of the spectators.

When she reached the feet of the Redeemer with the intention of anointing them in token of her adoring grat.i.tude, her plan seems to have been deranged for the moment, by a sudden and uncontrollable flood of tears, as if the fountains of the great deep within her being had been opened, and grief and gladness, both at their height, had met and caused an overflow. From the position she had a.s.sumed those tears wet the feet of Jesus; and having no other towel, she, with a woman's sudden instinct, dried them again with her long flowing hair.[59]

[59] "She was forgiven much; therefore she loved much. As soon as she had learned that Jesus was at table in Simon the Pharisee's house, her heart drew her thither to him, that she might offer him the expression of her grat.i.tude and love,--of her adoration and her joy. She took with her a phial of ointment, the costliest that she possessed, found an entrance into the Pharisee's house, and walked behind backs to the feet of Jesus, as he reclined at table on an elevated cushion. Arrived there, she is incapable of accomplishing her purpose. The thought of the greatness of her sin, and the greatness of the compa.s.sion of Jesus, broke her heart. She wept, and so unwittingly wet the feet of Jesus with her tears. Oh, salt, salutary tears! They are tears at once of repentance and grat.i.tude.

Now, she must first dry the Lord's feet again. But for this she had not prepared herself; for this she had nothing but her hair. So she wiped them with her hair; and kissed the feet of Jesus, and then anointed them with ointment. All this was the manifestation of her inward burning love to the Lord."--_Arndt_, ii, 85, 86.

"Now, when the Pharisee which had bidden him saw it, he spake within himself, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him." It was an acknowledged sign of a true prophet to be a discerner of hearts. Simon had this test before his mind, and was secretly applying it to determine the claims of Jesus. But another principle lay deep in the heart of the Pharisee, which he considered applicable to the case in hand: he counted, as a matter of course, that a prophet, while he might sit at table on terms of equality with himself, a good man, would not accept any mark of homage from a bad one. He believed that, by his knowledge of the town, he had gained advantage over the prophet of Nazareth, who was a stranger, and had found a ground on which he might reject his claims.

Simon knew the character of this woman. Believing that Jesus, as a righteous man, would have spurned her away if he had known what she was, he thought he saw in the fact of his bearing with her an evidence that he was ignorant of her character.

The reasoning was this. Either he knows what sort of a woman this is, or he does not. If he does not know, he is not a prophet, because he cannot discern spirits; if he knows, he is not a prophet, for he does not cast the disreputable person away. On either alternative, therefore, he is not a prophet.[60]

[60] The dilemma is well put by Dr. Trench.

I proceed now, under the direction of the Lord's own words, to consider the spiritual meaning and the practical use of the narrative. The creditor is G.o.d, in whom we live, and move, and have our being--from whom we derive all, and to whom we must account for all; the debtors sinful men; and the debts the sins which they have severally done.

Of the two, while both are in debt, one owes ten times as much as the other. A comparison of this proportion, with that which appears in the parable of the unmerciful servant, is interesting. Between the debt which the servant owed to his master, and the debt which a fellow-servant owed to him, there is no a.s.signable proportion: so vast is the difference that we cannot form a definite conception of the relation. This is precisely what we should expect in order to show the disproportion, or want of all proportion, between sins against G.o.d and sins against a neighbour. In this parable, on the other hand, the debt in both cases is due to the master, and not in either due by one servant to another. We accordingly do not expect, and do not find a disproportion so vast; and yet, there is a great difference between the two sums. In the one case the debt is five hundred pence, and in the other fifty: the less is only one-tenth of the larger sum. Although there are aggravations in one case, and alleviations in another, I think the disproportion would not have been so great as in the parable it actually is, if it had been the design of the Lord here to teach us how much the guilt of one man may exceed that of another in the sight of G.o.d. From the circ.u.mstances of this case we may safely gather that these sums represent not the absolute quant.i.ty of sin-debt that stood against these men severally in the book of divine justice, but the estimate which they severally made of their own shortcomings. The fifty and the five hundred pence indicate the amounts which the debtors severally acknowledged, rather than those which the creditor might have claimed.

The plan of providence in the present life permits every man to keep his own accounts of debt to G.o.d: no neighbour is empowered to record the items, and sum them up, and keep a record of their amount against you.

The Romish priesthood attempt to usurp this prerogative, but in its purpose it is boldly unjust, and in its results miserably ineffectual.

They ought not, in point of principle, to make the attempt; and they are not able, in point of fact, to accomplish their object. Every man keeps his own account book; and no other man dare or can look into it, except in as far as the owner opens it of his own accord for the inspection of his neighbour.

Some teachers adopt this principle, with good effect, in the discipline of children at school. Each child has a book in which he marks, from day to day and from hour to hour, his own successes and his own failures; and according to this record the prizes are awarded or withheld. When the child is put upon his honour, it is expected that he will be honourable. Probably a large balance of advantage results from this contrivance where it is judiciously managed; but it is capable of telling two ways, and does tell in opposite ways with different persons.

If the child deal fairly, the principle of truth within him will be strengthened by habit; but if he cheat, all of the sense of honesty that remained within him will soon be worn away. "To him that hath shall be given, and he shall have abundance; but from him that hath not shall be taken, even that which he hath."

But while each man is permitted to keep the account of his own sins against G.o.d, and no human being can rightfully possess a duplicate, there is a duplicate: another record is kept in the Book of G.o.d. That record is true; and woe to the self-deceiver who made false entries in his own favour all his life, when it is found that the two accounts will not tally in the great day.

Simon the entertainer kept account of his own debt to G.o.d--his sins of omission and commission--and balanced them from time to time against a column of merits which he possessed. The balance, he confesses, was against himself, and the difference he set down as the amount due: it is expressed by fifty. The woman, on the other hand, had during a course of wickedness lost all reckoning, both of her own sins and of G.o.d's mercies. Lately she had obtained a copy of the missing doc.u.ments. A reflection of the charge had been suddenly thrown down from the archives of the Judge, upon the tablet of her own conscience. Without attempting to tax the account in her own favour, she accepted it in full, and expressed it by five hundred--ten times as much as the Pharisee had laid to his own charge. He, taking his own reckoning for authority, counted his liability light: she, taking her data from G.o.d's law, counted her liability heavy.

In the story, as it is constructed by the Lord for the instruction and reproof of Simon, the love of both servants to their master is caused, and consequently measured by, the forgiveness which they had received: one having obtained the remission of a small debt, loved the forgiver a little; the other, having obtained the remission of a great debt, loved the forgiver much. In any such case, however, love springs up strong in proportion, not to the absolute amount of the debt remitted, but to the estimate of its amount which the debtor himself has formed. This principle must be kept in view when we apply the lesson of the parable to Simon. The Scripture does not concede that the amount of forgiveness that he needed and obtained was in respect to that of the poor woman as fifty to five hundred: the Scripture does not even determine that Simon was, in point of fact, forgiven at all. In its application to the case in hand, the Lord's instruction is equivalent to the conditional formula, If you have been forgiven fifty pence, and she five hundred, whether will she or you experience the more fervent grat.i.tude to your common benefactor? This, I think, is the only true and consistent method of applying the parable to the experience of the woman and the Pharisee.

The point on which all the weight should lean is not the absolute amount of guilt incurred by the sinner and forgiven by G.o.d, but the estimate made by the sinner of his own sin, and his consequent appreciation of the boon he receives when it is unconditionally blotted out. This view, besides being in itself right, possesses this practical advantage, that it steers entirely clear of the entangling question, If the greatest sinner, when forgiven, loves his Forgiver most, will not he be happiest at last who is the guiltiest now? There is no place here or elsewhere in the Scriptures for such a speculation: it is not admissible in any form. The conception which the parable produces when legitimately applied is at once beautiful and beneficent: love to the Saviour rises in the heart of a saved man in proportion to the sense which he entertains of his own sinfulness on the one hand, and the mercy of G.o.d on the other. Thus the height of a saint's love to the Lord is as the depth of his own humility: as this root strikes down unseen in the ground, that blossoming branch rises higher in the sky.

The woman did not speak of her own acts, either within herself or to her neighbours; but her acts are, notwithstanding, proclaimed and recorded.

They are minutely catalogued (ver. 44-46), by the Lord himself. Nothing is lost on him; his ear is open, and his eye. As in providence not a sparrow falls to the ground without our Father's permission and regard, so in the new covenant not a tear falls for sin indulged, not a sigh rises for deliverance from its pollution, without attracting the notice and obtaining the approval of the Sinner's Friend. Love, burning as a night lamp silently in a penitent's breast, or bursting forth in impetuous praise, or calmly supplying the motive power of a useful life--love in the heart of the forgiven sinner, serves and pleases the forgiving Redeemer.

One point still remains unnoticed, needing indeed some notes of explanation, but capable of being easily and fully explained; it lies in these words of Jesus: "Wherefore I say unto thee, Her sins which are many are forgiven; for she loved much." A question has been raised here, Did the woman's love to the Lord cause him to forgive her, or did his pardon freely bestowed cause the forgiven woman to love him? To state the question is in effect to answer it. This announcement which Jesus makes in the close of his exposition is obviously meant to run in the line of the parable; but if you understand it to represent the woman's love as the procuring cause of pardon from the Lord, it runs right in the face of the parable from first to last. The love of the servants, the lesser as well as the larger love, is not the cause but the effect of the Master's kindness; and it would not only be out of harmony with the parable, but in sheer opposition to it in letter and in spirit, to understand it as countenancing the doctrine that the sinner's spontaneous love to G.o.d merits and obtains forgiveness.

Although, in sentences of this form, it is more common to express the effect in the first clause, and the cause, introduced by a For in the latter; yet the converse method is frequently employed and perfectly correct. You may say, Tan-waste is strewn on the street opposite this mansion, for a member of the family lies within it sick; or, A member of the family lies sick within this mansion, for tan-waste is strewn on the contiguous street. In the first instance you place the cause last, and in the second instance the effect, using precisely the same formula in both. Nor is it difficult to perceive why Jesus places the effect of forgiveness in the prominent position here, for it is the only thing that is visible to the Pharisee whom he desires to instruct. The pardon which this woman had obtained Simon did not and could not see; but her love being embodied in action was palpable to his senses. The energetic act of adoration was evidence of the heart-love from which it sprang. To this love accordingly Jesus points, and thence infers the existence of the great forgiveness which prompted it. In the end, He confirms and seals, by his own lips, the pardon which the repenting sinner had already secretly received. The Redeemer's forgiving love to sinners is the only cause of all their love to him. "We love him because he first loved us." Have you seen a broad, straight path of silver brightness lying by night upon a smooth sea, and stretching from your feet away until it was lost in the distance--a path that seemed to have been trodden by the feet of all the saints who have ever pa.s.sed through a shifting world to their eternal home. Oh that silver path by night across the sea,--it glittered much: but it was not its brightness that lighted up the moon in the sky. Neither was it the love to Jesus trembling in a believer's heart, that kindled forgiving love in him. We love him because he first loved us; the love that makes bright a forgiven sinner's path across the world was kindled by the light of life in the face of Jesus; from him and to him are all things.

There is a peculiarly wise and tender adaptation to our need in that feature of our Lord's character, which consists in his desiring and appreciating our love. He is not a distant, cold, omnipotence. He lavishes love on the world, but he is disappointed when the world does not throw back a reflection of his own love, as the rippling sea throws up to heaven again, the light it got from heaven. When the ten lepers were cleansed, and one returned to lavish love on his healer, that healer, while he enjoyed the single penitent's devotion, permitted a sigh to escape his lips, articulated in the sad pensive question, "Where are the nine?" I love the Lord for uttering that complaint. It proves to me that he counts it no intrusion when we burst in upon him with our glad thanksgiving. In the bold in-bursting of this woman; in her premeditated anointing, and unpremeditated tears, the Lord Jesus sees--tastes of the travail of his soul and is satisfied.

XVII.

THE GOOD SAMARITAN.

"And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he pa.s.sed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and pa.s.sed by on the other side.

But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compa.s.sion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that showed mercy on him. Then said Jesus unto him, Go, and do thou likewise."--LUKE x. 30-37.

Logically this parable may be conveniently a.s.sociated with that of the unmerciful servant. They const.i.tute a pair; that teaches us to forgive the injurer; and this to help the injured.

On the almost pictured page of the evangelic history you may often observe two persons, sometimes in presence of a mult.i.tude, and sometimes far apart, engaged in close and earnest conversation. In most cases you discover, when you approach, that one of them is the Lord Jesus, and the other one of the lost whom he came to save. At one time it is a rich Jewish ruler, and at another a poor woman of Samaria; now, it is Nicodemus in a private house, and then Pilate in the judgment hall; here the Saviour, suffering, converses with the thief on the cross, and there the Saviour, reigning, calls to Saul as he is entering Damascus. Many of the precious words of Jesus which now const.i.tute the heritage of the Church, were at first spoken in answer to friends or foes, during the period of his ministry on earth, or after he ascended into heaven.

Thus the Lord's word frequently took its form from the the character and conduct of those with whom he conversed. On their ignorance, or simplicity, or malice, his wisdom and goodness were cast for keeping till the end of time. The temper, and conceptions, and tricks of those Jews, like sand in a foundry, const.i.tuted the mould in which the pure gold of our Redeemer's instructions was poured; and like the sand, when they had served that purpose, they were allowed to fall asunder, as being of no further use.

Here is a case in which the question of a self-righteous Jew elicits and gives shape to the subsequent discourse of the Lord; here, accordingly, the meaning of the discourse depends, in a great measure, on the history in which it grows. At some pause in the Lord's discourse, while the mult.i.tude still remained on the spot expecting further instruction, a certain lawyer who was watching his opportunity, interposed with the demand, "Master, what shall I do to inherit eternal life?"[61] The question was not put in simplicity, with a view to obtain information, it was employed knowingly as an experiment and a test.

[61] "How eagerly would the critics seize on this pa.s.sage, and p.r.o.nounce the question of a certain lawyer to be identical with the narrative contained in Matt. xix. 16, only differently reported--if St. Luke had not himself subsequently narrated that second incident (xviii. 18)! This once more shows that many things could naturally, and would necessarily, occur more than once in the life of Jesus."--_Stier_.

Very many such questions were addressed to the Lord Jesus during the period of his public ministry by different persons, and with different motives. We may safely gather from the whole spirit of the narrative that this example, as to the character and motive of the questioner, was neither one of the best nor one of the worst. This scribe was not, on the one hand, like Nicodemus, a meek receptive disciple, prepared to drink the sincere milk of the word that he might grow thereby, nor was he like some, both of the Pharisaic and Sadducean parties, who came with cunning questions to ensnare and destroy. This man seems to have been from his own view point sincere and fair: his tempting aimed not to catch and betray, but simply to put the skill of the new Nazarene prophet to the test. The man was full, not of conscious malice against Jesus, but of ignorant confidence in himself.

The scribe's question is cast in the mould of the most unmitigated self-righteousness: "What shall _I do_ that _I may inherit_?" &c. No glimpse had he ever gotten of his own sinfulness, no conception did he ever entertain of the publican's prayer, "G.o.d be merciful to me a sinner."

Taking the man on his own terms, and meeting him on his own path, the Lord replies by the question, "What is written? and refers him to the law." The lawyer, a professed theologian, answers well. He gave a correct epitome of all moral duty, showing that love is the fulfilling of the law,--"Thou shalt love the Lord thy G.o.d with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind, and thy neighbour as thyself."

The Lord approved the answer, seemed to require as to profession, not another word, and closed for the time the colloquy with the simple announcement, "This do and thou shalt live." A very great question crosses our path here, but we must not discuss it fully lest we should be diverted too far from our immediate object. This answer of the Lord we accept in all simplicity as the great universal cardinal truth in the case. Life was offered at first, and life is offered still as the reward of obedience. It is not safe, it is not needful to apologize for this statement or to explain it away; it is not in any sense contrary to evangelical doctrine. It is really true that the fulfilling of G.o.d's law will secure his favour. Nor is this a thing merely to be admitted in its own place when it comes up; it is the truth that lies at the foundation, and on which all other truth leans. The basis of all is,--Obedience deserves life, and disobedience deserves death. Mankind have disobeyed; we have all sinned, and are therefore all under condemnation. Nothing but a perfect obedience can gain G.o.d's favour. Hence the covenant, and hence the incarnation and sacrifice of Christ; hence the subst.i.tution of the just for the unjust. The Gospel is not an exception to the Law, "This do and thou shalt live;" the Gospel is founded on that Law. This Law Christ came not to destroy but to fulfil.

"This _do_ and thou shalt live:" whether by an emphasis on the word, or by an expressive glance at the moment in the speaker's eye, or by the simple majesty of the truth declared, the scribe's conscience was aroused and arrested. The questioner was not altogether comforted by the result of the conversation; he could not allow the matter to drop there.

The reason why he continued the dialogue is expressly given; he was "willing to justify himself." Justify himself! But who accused him? Not the Lord: he had only said, "This do and thou shalt live." The man's own conscience was awakened and at work: well he knew at that moment that he had not done what his lips confessed he should do; he had not loved G.o.d with all his heart, and his neighbour as himself.

It is interesting to notice the principle on which he proceeds to defend himself: conscious that love to neighbours is in his heart a very narrow thing, he conducts his argument so as to justify its narrowness. If he can show that his neighbours are limited to a small circle of relatives, with the addition perhaps of some chosen individuals beyond the line of blood, he may yet be able to live on good terms with himself as a keeper of the law; accordingly, in order to form a basis for his own defence, he inquires, "Who is my neighbour?"

The parable const.i.tutes the answer. But before we proceed to examine its contents, it is of great importance to observe that it is not a direct answer to the scribe's question. It is the answer which the Lord saw meet to give, but it is not a decision on the case which had been submitted for adjudication. In his question the scribe contemplated other people, and speculated upon who had the right to receive kindness: the answer of Jesus, on the contrary, contemplates the scribe himself, and inquires whether he is prepared to bestow kindness. As to those who should receive our love there is no limit: the real subject of inquiry concerns the man who bestows it. The question is not, Who is my neighbour? but, Am I neighbourly? This is the line in which the parable proceeds. It does not supply the scribe with an answer to the question which he had put; but it supplies him with another question which he desired to evade. He is not permitted to ride off upon a speculative inquiry about the abstract rights of other men; he is pinned down to a personal practical duty. "A certain man went down from Jerusalem," &c.

It is a narrow, dreary mountain pa.s.s. By nature it is fitted to be a haunt of robbers; if there are any robbers in the country, they will certainly gravitate to this spot. In point of fact it was notoriously unsafe for travellers in that day, and it is equally dangerous still. A particular portion of the road acquired the name of the _path of blood_, and under the feeble government of the Turks, as well as in more ancient times, it has well deserved its appellation. The scene of the event therefore is laid in a place which is eminently suitable to its character: the audience who heard the story first would at once and fully recognise its appropriateness.

Robbers a.s.sailed the solitary traveller, and after plundering him of his money, left him so severely wounded that he could do nothing to help himself, and must soon have died if he had not obtained help. Although it is not expressly stated, it appears from the whole complexion of the narrative that this man was a Jew. Indeed this is so obvious and so necessary that the point of the parable would be lost if it were otherwise: I think the nationality of the unfortunate sufferer is not stated, precisely because it could not be mistaken.