At the Feast of the Dedication of the Temple

(St. Luke xiii. 22; St. John x. 22-42.)

ABOUT two months had passed since Jesus had left Jerusalem after the Feast of Tabernacles. Although we must not commit ourselves to such calculations, we may here mention the computation which identifies the first day of the Feast of Tabernacles of that year⁴³⁷⁶ with Thursday the 23rd September; the last, the Great Day of the Feast,' with Wednesday the 29th; the Octave of the Feast with the 30th September; and the Sabbath when the man born blind was healed with the 2nd of October.⁴³⁷⁷ In that case, the Feast of the Dedication of the Temple,' which commenced on the 25th day of Chislev, and lasted eight days, would have begun on Wednesday the 1st, and closed on Wednesday the 8th December. But, possibly, it may have been a week or two later. At that Feast, or about two months after He had quitted the City, we find Christ once more in Jerusalem and in the Temple. His journey thither seems indicated in the Third Gospel (St. Luke xiii. 22), and is at least implied in the opening words with which St. John prefaces his narrative of what happened on that occasion.^43784379

As we think of it, there seems special fitness - presently to be pointed out - in Christ's spending what we regard as the last anniversary season of His Birth⁴³⁸⁰ in the Temple at that Feast. It was not of Biblical origin, but had been instituted by Judas Maccabaeus in 164 b.c., when the Temple, which had been desecrated by Antiochus Epiphanes, was once more purified, and re-dedicated to the Service of Jehovah.⁴³⁸¹ Accordingly, it was designated as the Dedication of the Altar.'⁴³⁸² Josephus⁴³⁸³ calls it The Lights,'from one of the principal observances at the Feast, though he speaks in hesitating language of the origin of the festival as connected with this observance, probably because, while he knew, he was ashamed to avow, and yet afraid to deny his belief in the Jewish legend connected with it. The Jews called it Chanukkah, dedication' or consecration,' and, in much the same sense, Enkainia in the Greek of the LXX.,^43844385 and in the New Testament. During the eight days of the Feast the series of Psalms known as at the Hallel⁴³⁸⁶ was chanted in the Temple, the people responding as at the Feast of Tabernacles.⁴³⁸⁷ Other rites resembled those of the latter Feast. Thus, originally, the people appeared with palm-branches.⁴³⁸⁸ This, however, does not seem to have been after-wards observed, while another rite, not mentioned in the Book of Maccabees - that of illuminating the Temple and private houses - became characteristic of the Feast. Thus, the two festivals, which indeed are put in juxtaposition in 2 Macc. x. 6, seem to have been both externally and internally connected. The Feast of the Dedication,' or of Lights,' derived from that of Tabernacles its duration of eight days, the chanting of the Hallel, and the practice of carrying palm-branches. On the other hand, the rite of the Temple-illumination may have passed from the Feast of the Dedication' into the observances of that of Tabernacles.' Tradition had it, that, when the Temple-Services were restored by Judas Maccabaeus, the oil found to have been desecrated. Only one flagon was discovered of that which was pure, sealed with the very signet of the High-Priest. The supply proved just sufficient to feed for one day the Sacred Candlestick, but by a miracle the flagon was continually replenished during eight days, till a fresh supply could be brought from Thekoah. In memory of this, it was ordered the following year, that the Temple be illuminated for eight days on the anniversary of its Dedication.'⁴³⁸⁹ The Schools of Hillel and Shammai differed in regard to this, as on most other observances. The former would have begun the first night with the smallest number of lights, and increased it every night till on the eighth it was eight times as large as on the first. The School of Shammai, on the other hand, would have begun with the largest number, and diminished, till on the last night it amounted to an eighth of the first. Each party had its own - not very satisfactory - reasons for its distinctive practice, and its own adherents.⁴³⁹⁰ But the Lights' in honour of the Feast were lit not only in the Temple, but in every home. One would have sufficed for the whole household on the first evening, but pious householders lit a light for every inmate of the home, so that, if ten burned on the first, there would be eighty on the last night of the Festival. According to the Talmud, the light might be placed at the entrance to the house or room, or, according to circumstances, in the window, or even on the table. According to modern practice the light is placed at the left on entering a room (the Mezuzah is on the right). Certain benedictions are spoken on lighting these lights, all work is stayed, and the festive time spent in merriment. The first night is specially kept in memory of Judith, who is supposed then to have slain Holofernes, and cheese is freely partaken of as the food of which, according to legend,⁴³⁹¹ she gave him so largely, to incite him to thirst and drunkenness.⁴³⁹² Lastly, during this Festival, all fasting and public mourning were prohibited, though some minor acts of private mourning were allowed.⁴³⁹³

More interesting, perhaps, than this description of the outward observances is the meaning of this Festival and its connection with the Feast of Tabernacles, to both of which reference has already been made. Like the Feast of Tabernacles, it commemorated a Divine Victory, which again gave to Israel their good land, after they had once more undergone sorrows like those of the wilderness; it was another harvest-feast, and pointed forward to yet another ingathering. As the once extinguished light was relit in the Temple, and, according to Scriptural imagery, might that not mean the Light of Israel, the Lamp of David? - it grew day by day in brightness, till it shone quite out into the heathen darkness, that once had threatened to quench it. That He Who purified the Temple, was its True Light, and brought the Great Deliverance, should (as hinted) have spent the last anniversary season of His Birth at that Feast in the Sanctuary, shining into their darkness, seems most fitting, especially as we remember the Jewish legend, according to which the making of the Tabernacle had been completed on the 25th Chislev, although it was not set up till the 1st of Nisan (the Paschal month).⁴³⁹⁴

Thoughts of the meaning of this Feast, and of what was associated with it, will be helpful as we listen to the words which Jesus spake to the people in Solomon's Porch.' There is a pictorialness in the description of the circumstances, which marks the eyewitness. It is winter, and Christ is walking in the covered Porch,⁴³⁹⁵ in front of the Beautiful Gate,' which formed the principal entrance into the Court of the Women.' As he walks up and down, the people are literally barring His Way - came round about' Him. From the whole circumstances we cannot doubt, that the question which they put: How long holdest Thou us in suspense?' had not in it an element of truthfulness or genuine inquiry. Their desire, that He should tell them plainly' if He were the Christ, had no other motive than that of grounding on it an accusation.⁴³⁹⁶ The more clearly we perceive this, the more wonderful appears the forbearance of Christ and the wisdom of His answer. Briefly he puts aside their hypocrisy. What need is there of fresh speech? He told them before, and they believe⁴³⁹⁷ not.' From words He appeals to the mute but indisputable witness of deeds: the works which He wrought in His Father's Name. Their non-belief in presence of these facts was due to their not being of His Sheep. As he had said unto them before,⁴³⁹⁸ it was characteristic of His Sheep (as generally of every flock in regard to its own shepherd) to hear - recognise, listen to - His Voice and follow Him. We mark in the words of Christ, a triplet of double parallelisms concerning the Sheep and the Shepherd, in ascending climax,⁴³⁹⁹ as follows: -⁴⁴⁰⁰

My sheep hear My Voice, And I know them,

And they follow me: And I give unto them eternal life:

And they shall never perish. And no one shall snatch them out of My Hand.

A similar fourfold parallelism with descending and ascending climax, but of an antithetic character, has been noticed⁴⁴⁰¹ in Christ's former Discourse in the Temple (St. John x. 13-15) -

The hireling I

Is an hireling, Am the good Shepherd,

Careth not for the sheep. Know the sheep,

Fleeth Lay down My Life.

Richer or more comforting assurance than that recorded above could not have been given. But something special has here to be marked. The two first parallelisms always link the promise of Christ to the attitude of the sheep; not, perhaps, conditionally, for the relation is such as not to admit conditionalness, either in the form of because - therefore,' or even of if - then,' but as a matter of sequence and of fact. But in the third parallelism there is no reference to anything on the part of the sheep; it is all promise, and the second clause only explains and intensifies what is expressed in the first. If it indicates attack of the fiercest kind and by the strongest and most cunning of enemies, be they men or devils, it also marks the watchfulness and absolute superiority of Him Who hath them, as it were, in His Hand - perhaps a Hebraism for power' - and hence their absolute safety. And, as if to carry twofold assurance of it, He reminds His hearers that His Work being the Father's Commandment,' it is really the Father's Work, given to Christ to do, and no one could snatch them out of the Father's Hand. It is a poor cavil, to try to limit these assurances by seeking to grasp and to comprehend them in the hollow of our human logic. Do they convey what is commonly called the doctrine of perseverance'? Nay! but they teach us, not about our faith but about His faithfulness, and convey to us assurance concerning Him rather than ourselves; and this is the only aspect in which the doctrine of perseverance' is either safe, true, or Scriptural.

But one logical sequence is unavoidable. Rightly understood, it is not only the last and highest announcement, but it contains and implies everything else. If the Work of Christ is really that of the Father, and His Working also that of the Father, then it follows that He and the Father are One' (one' is in the neuter). This identity of work (and purpose) implies the identity of Nature (Essence); that of working, the identity of power.⁴⁴⁰² And so, evidently, the Jews understood it, when they again took up stones with the intention of stoning Him - no doubt, because He expressed, in yet more plain terms, what they regarded as His blasphemy. Once more the Lord appealed from His Words, which were doubted, to His Works, which were indubitable. And so He does to all time. His Divine Mission is evidence of His Divinity. And if His Divine Mission be doubted, He appeals to the many excellent works' (kal rga) which He hath showed from the Father,' any one of which might, and, in the case of not a few, had, served as evidence of His Mission. And when the Jews ignored, as so many in our days, this line of evidence, and insisted that He had been guilty of blasphemy, since, being a man, He had made Himself God, the Lord replied in a manner that calls for our special attention. From the peculiarly Hebraistic mode of designating a quotation from the Psalms⁴⁴⁰³ as written in the Law,'⁴⁴⁰⁴ we gather that we have here a literal transcript of the very words of our Lord.⁴⁴⁰⁵ But what we specially wish, is, emphatically, to disclaim any interpretation of them, which would seem to imply that Christ had wished to evade their inference: that He claimed to be One with the Father - and to convey to them, that nothing more had been meant than what might lawfully be applied to an ordinary man. Such certainly is not the case. He had claimed to be One with the Father in work and working: from which, of course, the necessary inference was, that He was also One with Him in Nature and Power. Let us see whether the claim was strange. In Ps. lxxxii. 6 the titles God' (Elohim) and Sons of the Highest' (Beney Elyon) had been given to Judges as the Representatives and Vicegerents of God, wielding His delegated authority, since to them had come His Word of authorisation. But here was authority not transmitted by the word,' but personal and direct consecration, and personal and direct Mission on the part of God. The comparison made was not with prophets, because they only told the word and message from God, but with Judges, who, as such, did the very act of God. If those who, in so acting, had received an indirect commission, were gods,' the very representatives of God,⁴⁴⁰⁶ could it be blasphemy when He claimed to be the Son of God, Who had received, not authority through a word transmitted through long centuries, but direct personal command to do the Father's Work; had been directly and personally consecrated to it by the Father, and directly and personally sent by Him, not to say, but to do, the work of the Father? Was it not rather the true and necessary inference from these premisses?

All would, of course, depend on this, whether Christ really did the works of the Father.⁴⁴⁰⁷ That was the test; and, as we instinctively perceive, both rationally and truly. But if He did the works of His Father, then let them believe, if not the words yet the works, and thus would they arrive at the knowledge, and understand'⁴⁴⁰⁸ - distinguishing here the act from the state⁴⁴⁰⁹ - that in Me is the Father, and I in the Father.' In other words, recognizing the Work as that of the Father, they would come to understand that the father worked in Him, and that the root of His Work was in the Father.

The stones, that had been taken up, were not thrown, for the words of Christ rendered impossible the charge of explicit blasphemy which alone would, according to Rabbinic law, have warranted such summary vengeance. But they sought again to seize Him,' so as to drag Him before their tribunal. His time, however, had not yet come, and He went forth out of their hand' - how, we know not.

Once more the Jordan rolled between Him and His bitter persecutors. Far north, over against Galilee, in the place of John's early labours, probably close to where Jesus Himself had been baptized, was the scene of His last labours. And those, who so well remembered both the Baptist and the testimony which he had there borne to the Christ, recalled it all as they listened to His Words and saw His Works. As they crowded around Him, both the difference and the accord between John and Jesus carried conviction to their minds. The Baptist had done no sign,'⁴⁴¹⁰ such as those which Jesus wrought: but all things which John had spoken of Him, they felt it, were true. And, undisturbed by the cavils of Pharisees and Scribes, many of these simple-minded, true-hearted men, far away from Jerusalem, believed on Him. To adapt a saying of Bengel: they were the posthumous children of the Baptist. Thus did he, being dead, yet speak. And so will all that is sown for Christ, though it lie buried and forgotten of men, spring up and ripen, as in one day, to the deep, grateful, and external joy of them who had laboured in faith and gone to rest in hope.

CHAPTER XV. THE SECOND SERIES OF PARABLES - THE TWO PARABLES OF HIM WHO IS NEIGHBOUR TO US: THE FIRST, CONCERNING THE LOVE THAT, UNASKED, GIVES IN OUR NEED; THE SECOND, CONCERNING THE LOVE WHICH IS ELICITED BY OUR ASKING IN OUR NEED.

(St. Luke x. 25-37; xi. 5-13.)

THE period between Christ's return from the Feast of the Dedication' and His last entry into Jerusalem, may be arranged into two parts, divided by the brief visit to Bethany for the purpose of raising Lazarus from the dead. Even if it were possible, with any certainty, chronologically to arrange the events of each of these periods, the variety and briefness of what is recorded would prevent our closely following them in this narrative. Accordingly, we prefer grouping them together as the Parables of that period, its Discourses, and its Events. And the record of the raising of Lazarus may serve as a landmark between our Summary of the Parables and that of the Discourses and Events which preceded the Lord's final appearance in Jerusalem.

These last words help us to understand the necessary difference between the Parables of this and of the preceding and the following periods. The Parables of this period look back upon the past, and forward into the future. Those spoken by the Lake of Galilee were purely symbolical. They presented unseen heavenly realities under emblems which required to be translated into earthly language. It was quite easy to do so, if you possessed the key to the heavenly mysteries; otherwise, they were dark and mysterious. So to speak, they were easily read from above downwards. Viewed from below upwards, only most dim and strangely intertwining outlines could be perceived. It is quite otherwise with the second series of Parables. They could, as they were intended, be understood by all. They required no translation. They were not symbolical but typical, using the word type,' not in the sense of involving a predictive element,⁴⁴¹¹ but as indicating an example, or, perhaps, more correctly, an exemplification.⁴⁴¹² Accordingly, the Parables of this series are also intensely practical. Lastly, their prevailing character is not descriptive, but hortatory; and they bring the Gospel, in the sense of glad tidings to the lost, most closely and touchingly to the hearts of all who hear them. They are signs in words, as the miracles are signs in works, of what Christ has come to do and to teach. Most of them bear this character openly; and even those which do not, but seem more like warning, have still an undertone of love, as if Divine compassion lingered in tender pity over that which threatened, but might yet be averted.

Of the Parables of the third series it will for the present suffice to say, that they are neither symbolical nor typical, but their prevailing characteristic is prophetic. As befits their historical place in the teaching of Christ, they point to the near future. They are the fast falling, lengthening shadows cast by the events which are near at hand,

The Parables of the second (or Peræan) series, which are typical and hortatory, and Evangelical' in character, are thirteen in number, and, with the exception of the last, are either peculiar to, or else most fully recorded in, the Gospel by St. Luke.

1. The Parable of the Good Samaritan.⁴⁴¹³ - This Parable is connected with a question, addressed to Jesus by a lawyer' - not one of the Jerusalem Scribes or Teachers, but probably an expert in Jewish Canon Law,⁴⁴¹⁴ who possibly made it more or less a profession in that district, though perhaps not for gain. Accordingly, there is a marked absence of that rancour and malice which characterised his colleagues of Judæa. In a previous chapter it has been shown, that this narrative probably stands in its proper place in the Gospel of St. Luke.⁴⁴¹⁵ We have also suggested, that the words of this lawyer referred, or else that himself belonged, to that small party among the Rabbinists who, at least in theory, attached greater value to good works than to study. At any rate, there is no occasion to impute directly evil motives to him. Knowing the habits of his class, we do not wonder that he put his question to tempt' - test, try - the great Rabbi of Nazareth. There are many similar instances in Rabbinic writings of meetings between great Teachers, when each tried to involve the other in dialectic difficulties and subtle disputations. Indeed, this was part of Rabbinism, and led to that painful and fatal trifling with truth, when everything became matter of dialectic subtlety, and nothing was really sacred. What we require to keep in view is, that to this lawyer the question which he propounded was only one of theoretic, not of practical interest, nor matter of deep personal concern, as it was to the rich young ruler, who, not long afterwards, addressed a similar inquiry to the Lord.⁴⁴¹⁶

We seem to witness the opening of a regular Rabbinic contest, as we listen to this speculative problem: Teacher, what having done shall I inherit eternal life?' At the foundation lay the notion, that eternal life was the reward of merit, of works: the only question was, what these works were to be. The idea of guilt had not entered his mind; he had no conception of sin within. It was the old Judaism of self-righteousness speaking without disguise: that which was the ultimate ground of the rejecting and crucifying of the Christ. There certainly was a way in which a man might inherit eternal life, not indeed as having absolute claim to it, but (as the Schoolmen might have said: de congruo) in consequence of God's Covenant on Sinai. And so our Lord, using the common Rabbinic expression what readest thou?' ({hebrew}), pointed him to the Scriptures of the Old Testament.

The reply of the lawyer' is remarkable, not only on its own account, but as substantially, and even literally, that given on two other occasions by the Lord Himself.⁴⁴¹⁷ The question therefore naturally arises, whence did this lawyer, who certainly had not spiritual insight, derive his reply? As regarded the duty of absolute love to God, indicated by the quotation of Deut. vi. 5, there could, of course, be no hesitation in the mind of a Jew. The primary obligation of this is frequently referred to, and, indeed, taken for granted, in Rabbinic teaching. The repetition of this command, which in the Talmud receives the most elaborate and strange interpretation,⁴⁴¹⁸ formed part of the daily prayers. When Jesus referred the lawyer to the Scriptures, he could scarcely fail to quote this first paramount obligation. Similarly, he spoke as a Rabbinic lawyer, when he referred in the next place to love to our neighbour, as enjoined in Lev. xix. 18. Rabbinism is never weary of quoting as one of the characteristic sayings of its greatest teacher, Hillel (who, of course, lived before this time), that he had summed up the Law, in briefest compass, in these words: What is hateful to thee, that do not to another. This is the whole Law; the rest is only its explanation.'⁴⁴¹⁹ Similarly, Rabbi Akiba taught, that Lev. xix. 18 was the principal rule, we might almost say, the chief summary of the Law ({hebrew}).⁴⁴²⁰ Still, the two principles just mentioned are not enunciated in conjunction by Rabbinism, nor seriously propounded as either containing the whole Law or as securing heaven. They are also, as we shall presently see, subjected to grave modifications. One of these, as regards the negative form in which Hillel put it, while Christ put it positively,^44214422 has been previously noticed. The existence of such Rabbinic modifications, and the circumstance, already mentioned, that on two other occasions the answer of Christ Himself to a similar inquiry was precisely that of this lawyer, suggests the inference, that this question may have been occasioned by some teaching of Christ, to which they had just listened, and that the reply of the lawyer may have been prompted by what Jesus had preached concerning the Law.

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 passage⁴⁴²⁴ 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. 5⁴⁴²⁵ 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.

It was by such a concurrence,' that, first a priest, then a Levite came down that road, when each, successively, when he saw him, passed by over against (him).' It was the principle of questioning, Who is my neighbour?' which led both priest and Levite to such heartless conduct. Who knew what this wounded man was, and how he came to lie there: and were they called upon, in ignorance of this, to take all the trouble, perhaps incur the risk of life, which care of him would involve? Thus Judaism (in the persons of its chief representatives) had, by its exclusive attention to the letter, come to destroy the spirit of the Law. Happily, there came yet another that way, not only a stranger, but one despised, a semi-heathen Samaritan.⁴⁴³² He asked not who the man was, but what was his need. Whatever the wounded Jew might have felt towards him, the Samaritan proved a true neighbour.' He came towards him, and beholding him, he was moved with compassion.' His resolution was soon taken. He first bound up his wounds, and then, taking from his travelling provision wine and oil, made of them, what was regarded as the common dressing for wounds.⁴⁴³³ Next, having set' (lifted) him on his own beast, he walked by his side, and brought him to one of those houses of rest and entertainment, whose designation (pandocheon) has passed into Rabbinic language ({hebrew}). These khans, or hostelries, by the side of unfrequented roads, afforded free lodgment to the traveller. But generally they also offered entertainment, in which case, of course, the host, commonly a non-Israelite, charged for the victuals supplied to man or beast, or for the care taken. In the present instance the Samaritan seems himself to have tended the wounded man all that evening. But even thus his care did not end. The next morning, before continuing his journey, he gave to the host two dinars - about one shilling and threepence of our money, the amount of a labourer's wages for two days,⁴⁴³⁴ - as it were, two days' wages for his care of him, with this provision, that if any further expense were incurred, either because the wounded man was not sufficiently recovered to travel, or else because something more had been supplied to him, the Good Samaritan would pay it when he next came that way.

So far the Parable: its lesson the lawyer' is made himself to enunciate. Which of these three seems to thee to have become neighbour of him that fell among the robbers?' Though unwilling to take the hated name of Samaritan on his lips, especially as the meaning of the Parable and its anti-Rabbinic bearing were so evident, the lawyer' was obliged to reply, He that showed mercy on him,' when the Saviour finally answered, Go, and do thou likewise.'

Some further lessons may be drawn. The Parable implies not a mere enlargement of the Jewish ideas, but a complete change of them. It is truly a Gospel-Parable, for the whole old relationship of mere duty is changed into one of love. Thus, matters are placed on an entirely different basis from that of Judaism. The question now is not Who is my neighbour?' but Whose neighbour am I?' The Gospel answers the question of duty by pointing us to love. Wouldst thou know who is thy neighbour? Become a neighbour to all by the utmost service thou canst do them in their need. And so the Gospel would not only abolish man's enmity, but bridge over man's separation. Thus is the Parable truly Christian, and, more than this, points up to Him Who, in our great need, became Neighbour to us, even at the cost of all He had. And from Him, as well as by His Word, are we to learn our lesson of love.

2. The Parable which follows in St. Luke's narrative⁴⁴³⁵ seems closely connected with that just commented upon. It is also a story of a good neighbour who gives in our need, but presents another aspect of the truth to which the Parable of the Good Samaritan had pointed. Love bends to our need: this is the objective manifestation of the Gospel. Need looks up to love, and by its cry elicits the boon which it seeks. And this is the subjective experience of the Gospel. The one underlies the story of the first Parable, the other that of the second.

Some such internal connection between the two Parables seems, indeed, indicated even by the loose manner in which this second Parable is strung to the request of some disciples to be taught what to pray.⁴⁴³⁶ Like the Parable of the Good Samaritan,' it is typical, and its application would be the more felt, that it not only points to an exemplification, but appeals to every man's consciousness of what himself would do in certain given circumstances. The latter are as follows. A man has a friend who, long after nightfall, unexpectedly comes to him from a journey. He has nothing in the house, yet he must provide for his need, for hospitality demands it. Accordingly, though it be so late, he goes to his friend and neighbour to ask him for three loaves, stating the case. On the other hand, the friend so asked refuses, since, at that late hour, he has retired to bed with his children, and to grant his request would imply not only inconvenience to himself, but the disturbing of the whole household. The main circumstances therefore are: Sudden, unthought-of sense of imperative need, obliging to make what seems an unseasonable and unreasonable request, which, on the face of it, offers difficulties and has no claim upon compliance. It is, therefore, not ordinary but, so to speak, extraordinary prayer, which is here alluded to.

To return to the Parable: the question (abruptly broken off from the beginning of the Parable in ver. 5), is what each of us would do in the circumstances just detailed. The answer is implied in what follows.⁴⁴³⁷ It points to continued importunity, which would at last obtain what it needs. I tell you, even if he will not give him, rising up, because he is his friend, yet at least⁴⁴³⁸ on account of his importunity, he will rise up and give him as many as he needeth.' This literal rendering will, it is hoped, remove some of the seeming difficulties of the Parable. It is a gross misunderstanding to describe it as presenting a mechanical view of prayer: as if it implied, either that God was unwilling to answer; or else, that prayer, otherwise unheard, would be answered merely for its importunity. It must be remembered, that he who is within is a friend, and that, under circumstances, he would at once have complied with the request. But, in this case, there were special difficulties, which are represented as very great; it is midnight; he has retired to bed, and with his children; the door is locked. And the lesson is, that where, for some reasons, there are, or seem, special difficulties to an answer to our prayers (it is very late, the door is no longer open, the children have already been gathered in), the importunity arising from the sense of our absolute need, and the knowledge that He is our Friend, and that He has bread, will ultimately prevail. The difficulty is not as to the giving, but as the giving then - rising up,' and this is overcome by perseverance, so that (to return to the Parable), if he will not rise up because he is his friend, yet at least he will rise because of his importunity, and not only give him three' loaves, but, in general, as many as he needeth.'

So important is the teaching of this Parable, that Christ makes detailed application of it. In the circumstances described a man would persevere with his friend, and in the end succeed. And, similarly, the Lord bids us ask,' and that earnestly and believingly; seek,' and that energetically and instantly; knock,' and that intently and loudly. Ask - He is a Friend, and we shall receive;' seek,' it is there, and we shall find;' knock,' - our need is absolute, and it shall be opened to us. But the emphasis of the Parable and its lesson are in the word every one' (ps). Not only this or that, but every one,' shall so experience it. The word points to the special difficulties that may be in the way of answer to prayer - the difficulties of the rising up,' which have been previously indicated in the Parable. These are met by perseverance which indicates the reality of our need (ask'), the reality of our belief that the supply is there (seek'), and the intensity and energy of our spiritual longing (knock'). Such importunity applies to every one,' whoever he be, and whatever the circumstances which would seem to render his prayer specially difficult of answer. Though he feel that he has not and needs, he ask;' though he have lost - time, opportunities, mercies - he seek;' though the door seem shut, he knocks.' Thus the Lord is helper to every one;' but, as for us, let us learn the lesson from what we ourselves would do in analogous circumstances.

Nay, more than this, God will not decieve by the appearance of what is not reality. He will even give the greatest gift. The Parabolic relation is now not that of friends, but of father and son. If the son asks for bread, will the father give what seems such, but is only a stone? If he asks for a fish, will he tender him what looks such, but is a serpent? If he seek an egg, will he hand to him what breeds a scorpion? The need, the hunger, of the child will not, in answer to its prayer, receive at the Father's Hands, that which seems, but gives not the reality of satisfaction - rather is poison. Let us draw the inference. Such is our conduct - how much more shall our heavenly Father give His Holy Spirit to them that ask Him. That gift will not disappoint by the appearance of what is not reality; it will not deceive either by the promise of what it does not give, or by giving what would prove fatal. As we follow Christ's teaching, we ask for the Holy Spirit; and the Holy Spirit, in leading us to Him, leads us into all truth, to all life, and to what satisfies all need.