(29) But he, willing to justify himself . . .--The question implied a conscience half-awakened and uneasy. It is characteristic that no doubt seems to cross his mind as to his love of God. There he felt that he was safe. But there were misgivings as to the second commandment, and, as if feeling that there had been a tone of rebuke in our Lord's answer, he vindicates himself by asking the question, "Who is my neighbour?" No one, he thinks, could accuse him of neglecting his duties to those who lived in the same village, attended the same synagogue, who were Pharisees like himself, or even Israelites.
Verse 29. - And who is my neighbour? The self-righteous, but probably rigidly conscientious, Jewish scholar, looking into the clear, truthful eyes of the Galilaean Master he had been taught to hate as the enemy of his own narrow, lightless creed, was struck, perhaps for the first time, with the moral beauty of the words of his own Law. Of the first part, his duty towards God, as far as his poor distorted mind could grasp the idea, he was at ease in his conscience. The tithe, down to the anise and cummin, had been scrupulously paid; his fasts had been rigidly observed, his feasts carefully kept, his prayer-formulas never neglected. Yes; as regards God, the Pharisee-lawyer's conscience was at ease! But his neighbour? He thought of his conduct towards that simple, truthful-looking Galilaean Rabbi, Jesus, that very day; trying to trip him up in his words, longing to do him injury - injury to that worn-looking, loving Man who had never done him any harm, and who, report said, was only living to do others good. Was he, perchance, his neighbour? So, vexed and uneasy - but it seems in perfect honesty now, and in good faith - he asks this further question, "Master, tell me, who do you teach should be included in the term 'neighbour'?"
10:25-37 If we speak of eternal life, and the way to it, in a careless manner, we take the name of God in vain. No one will ever love God and his neighbour with any measure of pure, spiritual love, who is not made a partaker of converting grace. But the proud heart of man strives hard against these convictions. Christ gave an instance of a poor Jew in distress, relieved by a good Samaritan. This poor man fell among thieves, who left him about to die of his wounds. He was slighted by those who should have been his friends, and was cared for by a stranger, a Samaritan, of the nation which the Jews most despised and detested, and would have no dealings with. It is lamentable to observe how selfishness governs all ranks; how many excuses men will make to avoid trouble or expense in relieving others. But the true Christian has the law of love written in his heart. The Spirit of Christ dwells in him; Christ's image is renewed in his soul. The parable is a beautiful explanation of the law of loving our neighbour as ourselves, without regard to nation, party, or any other distinction. It also sets forth the kindness and love of God our Saviour toward sinful, miserable men. We were like this poor, distressed traveller. Satan, our enemy, has robbed us, and wounded us: such is the mischief sin has done us. The blessed Jesus had compassion on us. The believer considers that Jesus loved him, and gave his life for him, when an enemy and a rebel; and having shown him mercy, he bids him go and do likewise. It is the duty of us all , in our places, and according to our ability, to succour, help, and relieve all that are in distress and necessity.
But he willing to justify himself,.... Upon the foot of his own righteousness, and to make himself appear to be righteous to others; for this the Jews thought themselves able to do, both to justify themselves before God by their own works, and make it out to men, that they were truly righteous persons; and it is a maxim with them, that
"every one that justifies himself, below (on earth), they justify him above (or in heaven) (k).''
No wonder then that this man was desirous of justifying himself; and in order to which
he said, and who is my neighbour? he takes no notice of God, and love to him, as coming into the account of his justification, only of his neighbour; thinking when this question was answered, he should be very able to make it out, that he was not wanting neither in doing justice between himself and his neighbour, nor in showing kindness and beneficence to him; for by his neighbour he meant only an Israelite; one of the same nation and religion with him. So the Jews commonly interpret the word neighbour, either of one that is related to them in nature, that is, near akin to them in blood (l); or that professes the same religion as they do, and whom they call a neighbour in the law; and so they explain the passage now cited, "and thou shall love thy neighbour as thyself", ; "that is, who is thy neighbour in the law" (m): for they will not allow a Gentile, no, not even a proselyte of the gate to be a neighbour: for thus they say (n),
"an Israelite that slays a proselyte of the gate, or the stranger that dwells with him, is not slain for him by the sanhedrim; for it is said, Exodus 21:14 but if a man comes presumptuously upon his neighbour to slay him, &c. and there is no need to say he is not slain for a Gentile.''
And again (o),
"when a man sees one of them (the Gentiles) fall into the sea, he need not take him up; as it is said, Leviticus 19:16 "neither shalt thou stand against the blood of thy neighbour", "but this is not thy neighbour."''
This notion Christ opposes and disproves in the following parable, which is an answer to the lawyer's question.
(k) T. Bab. Tasnith, fol. 8. 1.((l) Kimchi in Psal. xv. 3.((m) Moses Kotsensis Mitzvot Tora, pr. affirm. 9. (n) Maimon. Hilch. Rotzeach, c. 2. sect. 11. (o) Ib. c. 4. sect. 11.
"every one that justifies himself, below (on earth), they justify him above (or in heaven) (k).''
No wonder then that this man was desirous of justifying himself; and in order to which
he said, and who is my neighbour? he takes no notice of God, and love to him, as coming into the account of his justification, only of his neighbour; thinking when this question was answered, he should be very able to make it out, that he was not wanting neither in doing justice between himself and his neighbour, nor in showing kindness and beneficence to him; for by his neighbour he meant only an Israelite; one of the same nation and religion with him. So the Jews commonly interpret the word neighbour, either of one that is related to them in nature, that is, near akin to them in blood (l); or that professes the same religion as they do, and whom they call a neighbour in the law; and so they explain the passage now cited, "and thou shall love thy neighbour as thyself", ; "that is, who is thy neighbour in the law" (m): for they will not allow a Gentile, no, not even a proselyte of the gate to be a neighbour: for thus they say (n),
"an Israelite that slays a proselyte of the gate, or the stranger that dwells with him, is not slain for him by the sanhedrim; for it is said, Exodus 21:14 but if a man comes presumptuously upon his neighbour to slay him, &c. and there is no need to say he is not slain for a Gentile.''
And again (o),
"when a man sees one of them (the Gentiles) fall into the sea, he need not take him up; as it is said, Leviticus 19:16 "neither shalt thou stand against the blood of thy neighbour", "but this is not thy neighbour."''
This notion Christ opposes and disproves in the following parable, which is an answer to the lawyer's question.
(k) T. Bab. Tasnith, fol. 8. 1.((l) Kimchi in Psal. xv. 3.((m) Moses Kotsensis Mitzvot Tora, pr. affirm. 9. (n) Maimon. Hilch. Rotzeach, c. 2. sect. 11. (o) Ib. c. 4. sect. 11.