This chapter is based on
the following verses:
AMONG the Jews the question, "Who is
my neighbour?" caused endless dispute. They had no doubt as to the heathen and the
Samaritans. These were strangers and enemies. But where should the distinction be made
among the people of their own nation and among the different classes of society? Whom
should the priest, the rabbi, the elder, regard as neighbor? They spent their lives in a
round of ceremonies to make themselves pure. Contact with the ignorant and careless
multitude, they taught, would cause defilement that would require wearisome effort to
remove. Were they to regard the "unclean" as neighbors?
This question Christ answered
in the parable of the good Samaritan. He showed that our neighbor does not mean merely one
of the church or faith to which we belong. It has no reference to race, color, or class
distinction. Our neighbor is every person who needs our help. Our neighbor is every soul
who is wounded and bruised by the adversary. Our neighbor is every one who is the property
The parable of the good
Samaritan was called forth by a question put to Christ by a doctor of the law. As the
Saviour was teaching, "a certain lawyer stood up, and tempted Him, saying, Master,
what shall I do to inherit eternal life?" The Pharisees had suggested this question
to the lawyer in the hope that they might entrap Christ in His words, and they listened
eagerly for His answer. But the Saviour entered into no controversy. He required the
answer from the questioner himself. "What is written in the law?" He asked,
"How readest thou?" The Jews still accused Jesus of lightly regarding the law
given from Sinai, but He turned the question of salvation upon the keeping of God's
The lawyer said, "Thou
shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy
strength, and with all thy mind; and thy neighbour as thyself." "Thou hast
answered right," Christ said; this do, and thou shalt live."
The lawyer was not satisfied
with the position and works of the Pharisees. He had been studying the scriptures with a
desire to learn their real meaning. He had a vital interest in the matter, and he asked in
sincerity, "What shall I do?" In his answer as to the requirements of the law,
he passed by all the mass of ceremonial and ritualistic precepts. For these he claimed no
value, but presented the two great principles on which hang all the law and the prophets.
The Saviour's commendation of this answer placed Him on vantage ground with the rabbis.
They could not condemn Him for sanctioning that which had been advanced by an expositor of
"This do, and thou shalt
live," Christ said. In His teaching He ever presented the law as a divine unity,
showing that it is impossible to keep one precept and break another; for the same
principle runs through all. Man's destiny will be determined by his obedience to the whole
Christ knew that no one could
obey the law in his own strength. He desired to lead the lawyer to clearer and more
critical research that he might find the truth. Only by accepting the virtue and grace of
Christ can we keep the law. Belief in the propitiation for sin enables fallen man to love
God with his whole heart and his neighbor as himself.
The lawyer knew that he had
kept neither the first four nor the last six commandments. He was convicted under Christ's
searching words, but instead of confessing his sin he tried to excuse it. Rather than
acknowledge the truth, he endeavored to show how difficult of fulfillment the commandment
is. Thus he hoped both to parry conviction and to vindicate himself in the eyes of the
people. The Saviour's words had shown that his question was needless, since he was able to
answer it himself. Yet he put another question, saying, "Who is my neighbour?"
Again Christ refused to be
drawn into controversy. He answered the question by relating an incident, the memory of
which was fresh in the minds of His hearers. "A certain man," He said,
"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."
In journeying from Jerusalem
to Jericho, the traveler had to pass through a portion of the wilderness of Judea. The
road led down a wild, rocky ravine, which was infested with robbers, and was often the
scene of violence. It was here that the traveler was attacked, stripped of all that was
valuable, and left half dead by the wayside. As he lay thus, a priest came that way; he
saw the man lying wounded and bruised, weltering in his own blood; but he left him without
rendering any assistance. He "passed by on the other side." Then a Levite
appeared. Curious to know what had happened, he stopped and looked at the sufferer. He was
convicted of what he ought to do, but it was not an agreeable duty. He wished that he had
not come that way so that he would not have seen the wounded man. He persuaded himself
that the case was no concern of his, and he too "passed by on the other side."
But a Samaritan, traveling
the same road, saw the sufferer, and he did the work that the others had refused to do.
With gentleness and kindness he ministered to the wounded man. "When he saw him, he
had compassion 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." The priest and the Levite both professed piety, but the Samaritan showed that
he was truly converted. It was no more agreeable for him to do the work than for the
priest and the Levite, but in spirit and works he proved himself to be in harmony with
In giving this lesson, Christ
presented the principles of the law in a direct, forcible way, showing His hearers that
they had neglected to carry out these principles. His words were so definite and pointed
that the listeners could find no opportunity to cavil. The lawyer found in the lesson
nothing that he could criticize. His prejudice in regard to Christ was removed. But he had
not overcome his national dislike sufficiently to give credit to the Samaritan by name.
When Christ asked, "Which now of these three, thinkest thou, was neighbour unto him
that fell among the thieves?" he answered, "He that showed mercy on him."
"Then said Jesus unto
him, Go, and do thou likewise." Show the same tender kindness to those in need. Thus
you will give evidence that you keep the whole law.
The great difference between
the Jews and the Samaritans was a difference in religious belief, a question as to what
constitutes true worship. The Pharisees would say nothing good of the Samaritans, but
poured their bitterest curses upon them. So strong was the antipathy between the Jews and
the Samaritans that to the Samaritan woman it seemed a strange thing for Christ to ask her
for a drink. "How is it," she said, "that Thou, being a Jew, askest drink
of me, which am a woman of Samaria?" "For," adds the evangelist, "the
Jews have no dealings with the Samaritans." John 4:9. And when the Jews were so
filled with murderous hatred against Christ that they rose up in the temple to stone Him,
they could find no better words by which to express their hatred than, "Say we not
well that Thou art a Samaritan, and hast a devil?" John 8:48. Yet the priest and
Levite neglected the very work the Lord had enjoined on them, leaving a hated and despised
Samaritan to minister to one of their own countrymen.
The Samaritan had fulfilled
the command, "Thou shalt love thy neighbour as thyself," thus showing that he
was more righteous than those by whom he was denounced. Risking his own life, he had
treated the wounded man as his brother. This Samaritan represents Christ. Our Saviour
manifested for us a love that the love of man can never equal. When we were bruised and
dying, He had pity upon us. He did not pass us by on the other side, and leave us,
helpless and hopeless, to perish. He did not remain in His holy, happy home, where He was
beloved by all the heavenly host. He beheld our sore need, He undertook our case, and
identified His interests with those of humanity. He died to save His enemies. He prayed
for His murderers. Pointing to His own example, He says to His followers, "These
things I command you, that ye love one another"; "as I have loved you, that ye
also love one another." John 15:17; 13:34.
The priest and the Levite had
been for worship to the temple whose service was appointed by God Himself. To participate
in that service was a great and exalted privilege, and the priest and Levite felt that
having been thus honored, it was beneath them to minister to an unknown sufferer by the
wayside. Thus they neglected the special opportunity which God had offered them as His
agents to bless a fellow being.
Many today are making a
similar mistake. They separate their duties into two distinct classes. The one class is
made up of great things, to be regulated by the law of God; the other class is made up of
so-called little things, in which the command, "Thou shalt love thy neighbour as
thyself," is ignored. This sphere of work is left to caprice, subject to inclination
or impulse. Thus the character is marred, and the religion of Christ misrepresented.
There are those who would
think it lowering to their dignity to minister to suffering humanity. Many look with
indifference and contempt upon those who have laid the temple of the soul in ruins. Others
neglect the poor from a different motive. They are working, as they believe, in the cause
of Christ, seeking to build up some worthy enterprise. They feel that they are doing a
great work, and they cannot stop to notice the wants of the needy and distressed. In
advancing their supposedly great work they may even oppress the poor. They may place them
in hard and trying circumstances, deprive them of their rights, or neglect their needs.
Yet they feel that all this is justifiable because they are, as they think, advancing the
cause of Christ.
Many will allow a brother or
a neighbor to struggle unaided under adverse circumstances. Because they profess to be
Christians he may be led to think that in their cold selfishness they are representing
Christ. Because the Lord's professed servants are not in co-operation with Him, the love
of God, which should flow forth from them, is in great degree cut off from their fellow
men. And a large revenue of praise and thanksgiving from human hearts and human lips is
prevented from flowing back to God. He is robbed of the glory due to His holy name. He is
robbed of the souls for whom Christ died, souls whom He longs to bring into His kingdom to
dwell in His presence through endless ages.
Divine truth exerts little
influence upon the world, when it should exert much influence through our practice. The
mere profession of religion abounds, but it has little weight. We may claim to be
followers of Christ, we may claim to believe every truth in the word of God; but this will
do our neighbor no good unless our belief is carried into our daily life. Our profession
may be as high as heaven, but it will save neither ourselves nor our fellow men unless we
are Christians. A right example will do more to benefit the world than all our profession.
By no selfish practices can
the cause of Christ be served. His cause is the cause of the oppressed and the poor. In
the hearts of His professed followers there is need of the tender sympathy of Christ--a
deeper love for those whom He has so valued as to give His own life for their salvation.
These souls are precious, infinitely more precious than any other offering we can bring to
God. To bend every energy toward some apparently great work, while we neglect the needy or
turn the stranger from his right, is not a service that will meet His approval.
The sanctification of the
soul by the working of the Holy Spirit is the implanting of Christ's nature in humanity.
Gospel religion is Christ in the life--a living, active principle. It is the grace of
Christ revealed in character and wrought out in good works. The principles of the gospel
cannot be disconnected from any department of practical life. Every line of Christian
experience and labor is to be a representation of the life of Christ.
Love is the basis of
godliness. Whatever the profession, no man has pure love to God unless he has unselfish
love for his brother. But we can never come into possession of this spirit by trying to
love others. What is needed is the love of Christ in the heart. When self is merged in
Christ, love springs forth spontaneously. The completeness of Christian character is
attained when the impulse to help and bless others springs constantly from within-- when
the sunshine of heaven fills the heart and is revealed in the countenance.
It is not possible for the
heart in which Christ abides to be destitute of love. If we love God because He first
loved us, we shall love all for whom Christ died. We cannot come in touch with divinity
without coming in touch with humanity; for in Him who sits upon the throne of the
universe, divinity and humanity are combined. Connected with Christ, we are connected with
our fellow men by the golden links of the chain of love. Then the pity and compassion of
Christ will be manifest in our life. We shall not wait to have the needy and unfortunate
brought to us. We shall not need to be entreated to feel for the woes of others. It will
be as natural for us to minister to the needy and suffering as it was for Christ to go
about doing good.
Wherever there is an impulse
of love and sympathy, wherever the heart reaches out to bless and uplift others, there is
revealed the working of God's Holy Spirit. In the depths of heathenism, men who have had
no knowledge of the written law of God, who have never even heard the name of Christ, have
been kind to His servants, protecting them at the risk of their own lives. Their acts show
the working of a divine power. The Holy Spirit has implanted the grace of Christ in the
heart of the savage, quickening his sympathies contrary to his nature, contrary to his
education. The "Light which lighteth every man that cometh into the world" (John
1:9), is shining in his soul; and this light, if heeded, will guide his feet to the
kingdom of God.
The glory of heaven is in
lifting up the fallen, comforting the distressed. And wherever Christ abides in human
hearts, He will be revealed in the same way. Wherever it acts, the religion of Christ will
bless. Wherever it works, there is brightness.
No distinction on account of
nationality, race, or caste, is recognized by God. He is the Maker of all mankind. All men
are of one family by creation, and all are one through redemption. Christ came to demolish
every wall of partition, to throw open every compartment of the temple, that every soul
may have free access to God. His love is so broad, so deep, so full, that it penetrates
everywhere. It lifts out of Satan's circle the poor souls who have been deluded by this
deceptions. It places them within reach of the throne of God, the throne encircled by the
rainbow of promise.
In Christ there is neither
Jew nor Greek, bond nor free. All are brought nigh by His precious blood. (Gal. 3:28; Eph.
Whatever the difference in
religious belief, a call from suffering humanity must be heard and answered. Where
bitterness of feeling exists because of difference in religion, much good may be done by
personal service. Loving ministry will break down prejudice, and win souls to God.
We should anticipate the
sorrows, the difficulties, the troubles of others. We should enter into the joys and cares
of both high and low, rich and poor. "Freely ye have received," Christ says,
"freely give." Matt. 10:8. All around us are poor, tried souls that need
sympathizing words and helpful deeds. There are widows who need sympathy and assistance.
There are orphans whom Christ has bidden His followers receive as a trust from God. Too
often these are passed by with neglect. They may be ragged, uncouth, and seemingly in
every way unattractive; yet they are God's property. They have been bought with a price,
and they are as precious in His sight as we are. They are members of God's great
household, and Christians as His stewards are responsible for them. "Their
souls," He says, "will I require at thine hand."
Sin is the greatest of all
evils, and it is ours to pity and help the sinner. But not all can reached in the same
way. There are many who hide their soul hunger. These would be greatly helped by a tender
word or a kind remembrance. There are others who are in the greatest need, yet they know
it not. They do not realize the terrible destitution of the soul. Multitudes are so sunken
in sin that they have lost the sense of eternal realities, lost the similitude of God, and
they hardly know whether they have souls to be saved or not. They have neither faith in
God nor confidence in man. Many of these can be reached only through acts of disinterested
kindness. Their physical wants must first be cared for. They must be fed, cleansed, and
decently clothed. As they see the evidence of your unselfish love, it will be easier for
them to believe in the love of Christ.
There are many who err, and
who feel their shame and their folly. They look upon their mistakes and errors until they
are driven almost to desperation. These souls we are not to neglect. When one has to swim
against the stream, there is all the force of the current driving him back. Let a helping
hand then be held out to him as was the Elder Brother's hand to the sinking Peter. Speak
to him hopeful words, words that will establish confidence and awaken love.
Thy brother, sick in spirit,
needs thee, as thou thyself hast needed a brother's love. He needs the experience of one
who has been as weak as he, one who can sympathize with him and help him. The knowledge of
our own weakness should help us to help another in his bitter need. Never should we pass
by one suffering soul without seeking to impart to him the comfort wherewith we are
comforted of God.
It is fellowship with Christ,
personal contact with a living Saviour, that enables the mind and heart and soul to
triumph over the lower nature. Tell the wanderer of an almighty hand that will hold him
up, of an infinite humanity in Christ that pities him. It is not enough for him to believe
in law and force, things that have no pity, and never hear the cry for help. He needs to
clasp a hand that is warm, to trust in a heart full of tenderness. Keep his mind stayed
upon the thought of a divine presence ever beside him, ever looking upon him with pitying
love. Bid him think of a Father's heart that ever grieves over sin, of a Father's hand
stretched out still, of a Father's voice saying, "Let him take hold of My strength,
that he may make peace with Me, and he shall make peace." Isa. 27:5.
As you engage in this work,
you have companions unseen by human eyes. Angels of heaven were beside the Samaritan who
cared for the wounded stranger. Angels from the heavenly courts stand by all who do God's
service in ministering to their fellow men. And you have the co-operation of Christ
Himself. He is the Restorer, and as you work under His supervision, you will see great
Upon your faithfulness in
this work not only the well-being of others but your own eternal destiny depends. Christ
is seeking to uplift all who will be lifted to companionship with Himself, that we may be
one with Him as He is one with the Father. He permits us to come in contact with suffering
and calamity in order to call us out of our selfishness; He seeks to develop in us the
attributes of His character--compassion, tenderness, and love. By accepting this work of
ministry we place ourselves in His school, to be fitted for the courts of God. By
rejecting it, we reject His instruction, and choose eternal separation from His presence.
"If thou wilt keep My
charge," the Lord declares, "I will give thee places to walk among these that
stand by" --even among the angels that surround His throne. (Zech. 3:7.) By
co-operating with heavenly beings in their work on earth, we are preparing for their
companionship in heaven. "Ministering spirits, sent forth to minister for them who
shall be heirs of salvation" (Heb. 1:14), angels in heaven will welcome those who on
earth have lived "not to be ministered unto, but to minister" (Matt. 20:28). In
this blessed companionship we shall learn, to our eternal joy, all that is wrapped up in
the question, "Who is my neighbour?"
Christ's Object Lessons
- Chapter 27 - Pg. 376-389
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