Who Is Our Neighbour.
25 And, behold, a certain lawyer stood up, and tempted him, saying,
Master, what shall I do to inherit eternal life? 26 He said unto him, What
is written in the law? how readest thou? 27 And he answering 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. 28 And he said unto him, Thou hast answered right: this do, and
thou shalt live. 29 But he, willing to justify himself, said unto Jesus,
And who is my neighbour? 30 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.
31 And by chance there came down a certain priest that way: and when he
saw him, he passed by on the other side. 32 And likewise a Levite, when
he was at the place, came and looked on him, and passed by on the other
side. 33 But a certain Samaritan, as he journeyed, came where he was: and
when he saw him, he had compassion on him, 34 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. 35 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. 36 Which now of these three, thinkest thou, was
neighbour unto him that fell among the thieves? 37 And he said, He that
showed mercy on him. Then said Jesus unto him, Go, and do thou likewise.
We have here Christ's discourse with a lawyer about some points of conscience,
which we are all concerned to be rightly informed in and are so here from
Christ though the questions were proposed with no good intention.
I. We are concerned to know what that good is which we should do in
this life, in order to our attaining eternal life. A question to this purport
was proposed to our Saviour by a certain lawyer, or scribe, only with a
design to try him, not with a desire to be instructed by him, v. 25. The
lawyer stood up, and asked him, Master, what shall I do to inherit eternal
life? If Christ had any thing peculiar to prescribe, by this question he
would get it out of him, and perhaps expose him for it; if not, he would
expose his doctrine as needless, since it would give no other direction
for obtaining happiness than what they had already received; or, perhaps,
he had no malicious design against Christ, as some of the scribes had,
only he was willing to have a little talk with him, just as people go to
church to hear what the minister will say. This was a good question: What
shall I do to inherit eternal life? But it lost all its goodness when it
was proposed with an ill design, or a very mean one. Note, It is not enough
to speak of the things of God, and to enquire about them, but we must do
it with a suitable concern. If we speak of eternal life, and the way to
it, in a careless manner, merely as matter of discourse, especially as
matter of dispute, we do but take the name of God in vain, as the lawyer
here did. Now this question being started, observe,
1. How Christ turned him over to the divine law, and bade him follow
the direction of that. Though he knew the thoughts and intents of his heart,
he did not answer him according to the folly of that, but according to
the wisdom and goodness of the question he asked. He answered him with
a question: What is written in the law? How readest thou? v. 26. He came
to catechize Christ, and to know him; but Christ will catechize him, and
make him know himself. He talks to him as a lawyer, as one conversant in
the law: the studies of his profession would inform him; let him practise
according to his knowledge, and he should not come short of eternal life.
Note, It will be of great use to us, in our way to heaven, to consider
what is written in the law, and what we read there. We must have recourse
to our bibles, to the law, as it is now in the hand of Christ and walk
in the way that is shown us there. It is a great mercy that we have the
law written, that we have it thereby reduced to certainty, and that thereby
it is capable of spreading the further, and lasting the longer. Having
it written, it is our duty to read it, to read it with understanding, and
to treasure up what we read, so that when there is occasion, we may be
able to tell what is written in the law, and how we read. To this we must
appeal; by this we must try doctrines and end disputes; this must be our
oracle, our touchstone, our rule, our guide. What is written in the law?
How do we read? if there be light in us, it will have regard to this light.
2. What a good account he gave of the law, of the principal commandments
of the law, to the observance of which we must bind ourselves if we would
inherit eternal life. He did not, like a Pharisee, refer himself to the
tradition of the elders, but, like a good textuary, fastened upon the two
first and great commandments of the law, as those which he thought must
be most strictly observed in order to the obtaining of eternal life, and
which included all the rest, v. 27. (1.) We must love God with all our
hearts, must look upon him as the best of beings, in himself most amiable,
and infinitely perfect and excellent; as one whom we lie under the greatest
obligations to, both in gratitude and interest. We must prize him, and
value ourselves by our elation to him; must please ourselves in him, and
devote ourselves entirely to him. Our love to him must be sincere, hearty,
and fervent; it must be a superlative love, a love that is as strong as
death, but an intelligent love, and such as we can give a good account
of the grounds and reasons of. It must be an entire love; he must have
our whole souls, and must be served with all that is within us. We must
love nothing besides him, but what we love for him and in subordination
to him. (2.) We must love our neighbours as ourselves, which we shall easily
do, if we, as we ought to do, love God better than ourselves. We must wish
well to all and ill to none; must do all the good we can in the world and
no hurt, and must fix it as a rule to ourselves to do to others as we would
they should do to us; and this is to love our neighbour as ourselves.
3. Christ's approbation of what he said, v. 28. Though he came to tempt
him, yet what he said that was good Christ commended: Thou hast answered
right. Christ himself fastened upon these as the two great commandments
of the law (Matt. xxii. 37): both sides agreed in this. Those who do well
shall have praise of the same, and so should those have that speak well.
So far is right; but he hardest part of this work yet remains: "This do,
and thou shalt live; thou shalt inherit eternal life."
4. His care to avoid the conviction which was now ready to fasten upon
him. When Christ said, This do, and thou shalt live, he began to be aware
that Christ intended to draw from him an acknowledgment that he had not
done this, and therefore an enquiry what he should do, which way he should
look, to get his sins pardoned; an acknowledgment also that he could not
do this perfectly for the future by any strength of his own, and therefore
an enquiry which way he might fetch in strength to enable him to do it:
but he was willing to justify himself, and therefore cared not for carrying
on that discourse, but saith, in effect, as another did (Matt. xix. 20),
All these things have I kept from my youth up. Note, Many ask good questions
with a design rather to justify themselves than to inform themselves, rather
proudly to show what is good in them than humbly to see what is bad in
them.
II. We are concerned to know who is our neighbour, whom by the second
great commandment we are obliged to love. This is another of this lawyer's
queries, which he started only that he might drop the former, lest Christ
should have forced him, in the prosecution of it, to condemn himself, when
he was resolved to justify himself. As to loving God, he was willing to
say no more of it; but, as to his neighbour, he was sure that there he
had come up to the rule, for he had always been very kind and respectful
to all about him. Now observe,
1. What was the corrupt notion of the Jewish teachers in this matter.
Dr. Lightfoot quotes their own words to this purport: "Where he saith,
Thou shalt love thy neighbour, he excepts all Gentiles, for they are not
our neighbours, but those only that are of our own nation and religion."
They would not put an Israelite to death for killing a Gentile, for he
was not his neighbour: they indeed say that they ought not to kill a Gentile
whom they were not at war with; but, if they saw a Gentile in danger of
death, they thought themselves under no obligation to help to save his
life. Such wicked inferences did they draw from that holy covenant of peculiarity
by which God had distinguished them, and by abusing it thus they had forfeited
it; God justly took the forfeiture, and transferred covenant-favours to
the Gentile world, to whom they brutishly denied common favours.
2. How Christ corrected this inhuman notion, and showed, by a parable,
that whomsoever we have need to receive kindness from, and find ready to
show us the kindness we need, we cannot but look upon as our neighbour;
and therefore ought to look upon all those as such who need our kindness,
and to show them kindness accordingly, though they be not of our own nation
and religion. Now observe,
(1.) The parable itself, which represents to us a poor Jew in distressed
circumstances, succoured and relieved by a good Samaritan. Let us see here,
[1.] How he was abused by his enemies. The honest man was traveling
peaceably upon his lawful business in the road, and it was a great road
that led from Jerusalem to Jericho, v. 30. The mentioning of those places
intimates that it was matter of fact, and not a parable; probably it happened
lately, just as it is here related. The occurrences of Providence would
yield us many good instructions, if we would carefully observe and improve
them, and would be equivalent to parables framed on purpose for instruction,
and be more affecting. This poor man fell among thieves. Whether they were
Arabians, plunderers, that lived by spoil, or some profligate wretches
of his own nation, or some of the Roman soldiers, who, notwithstanding
the strict discipline of their army, did this villany, does not appear;
but they were very barbarous; they not only took his money, but stripped
him of his clothes, and, that he might not be able to pursue them, or only
to gratify a cruel disposition (for otherwise what profit was there in
his blood?) they wounded him, and left him half dead, ready to die of his
wounds. We may here conceive a just indignation at highwaymen, that have
divested themselves of all humanity, and are as natural brute beasts, beasts
of prey, made to be taken and destroyed; and at the same time we cannot
but think with compassion on those that fall into the hands of such wicked
and unreasonable men, and be ready, when it is in our power, to help them.
What reason have we to thank God for our preservation from perils by robbers!
[2.] How he was slighted by those who should have been his friends,
who were not only men of his own nation and religion, but one a priest
and the other a Levite, men of a public character and station; nay, they
were men of professed sanctity, whose offices obliged them to tenderness
and compassion (Heb. v. 2), who ought to have taught others their duty
in such a case as this, which was to deliver them that were drawn unto
death; yet they would not themselves do it. Dr. Lightfoot tells us that
many of the courses of the priests had their residence in Jericho, and
thence came up to Jerusalem, when it was their turn to officiate there,
and so back again, which occasioned abundance of passing and repassing
of priests that way, and Levites their attendants. They came this way,
and saw the poor wounded man. It is probable that they heard his groans,
and could not but perceive that if he were not helped he must quickly perish.
The Levite not only saw him, but came and looked on him v. 32. But they
passed by on the other side; when they saw his case, they got as far off
him as ever they could, as if they would have had a pretence to say, Behold,
we knew it not. It is sad when those who should be examples of charity
are prodigies of cruelty, and when those who should by displaying the mercies
of God, open the bowels of compassion in others, shut up their own.
[3.] How he was succoured and relieved by a stranger, a certain Samaritan,
of that nation which of all others the Jews most despised and detested
and would have no dealings with. This man had some humanity in him, v.
33. The priest had his heart hardened against one of his own people, but
the Samaritan had his opened towards one of another people. When he saw
him he had compassion on him, and never took into consideration what country
he was of. Though he was a Jew, he was a man, and a man in misery, and
the Samaritan has learned to honour all men; he knows not how soon this
poor man's case may be his own, and therefore pities him, as he himself
would desire and expect to be pitied in the like case. That such great
love should be found in a Samaritan was perhaps thought as wonderful as
that great faith which Christ admired in a Roman, and in a woman of Canaan;
but really it was not so, for pity is the work of a man, but faith is the
work of divine grace. The compassion of this Samaritan was not an idle
compassion; he did not think it enough to say, "Be healed, be helped" (Jam.
ii. 16); but, when he drew out his soul, he reached forth his hand also
to this poor needy creature, Isa. lviii. 7, 10; Prov. xxxi. 20. See how
friendly this good Samaritan was. First, He went to the poor man, whom
the priest and Levite kept at a distance from; he enquired, no doubt, how
he came into this deplorable condition, and condoled with him. Secondly,
He did the surgeon's part, for want of a better. He bound up his wounds,
making use of his own linen, it is likely, for that purpose; and poured
in oil and wine, which perhaps he had with him; wine to wash the wound,
and oil to mollify it, and close it up. He did all he could to ease the
pain, and prevent the peril, of his wounds, as one whose heart bled with
him. Thirdly, He set him on his own beast, and went on foot himself, and
brought him to an inn. A great mercy it is to have inns upon the road,
where we may be furnished for our money with all the conveniences for food
and rest. Perhaps the Samaritan, if he had not met with this hindrance,
would have got that night to his journey's end; but, in compassion to that
poor man, he takes up short at an inn. Some think that the priest and Levite
pretended they could not stay to help the poor man, because they were in
haste to go and attend the temple-service at Jerusalem. We suppose the
Samaritan went upon business; but he understood that both his own business
and God's sacrifice too must give place to such an act of mercy as this.
Fourthly, He took care of him in the inn, got him to bed, had food for
him that was proper, and due attendance, and, it may be, prayed with him.
Nay, Fifthly, As if he had been his own child, or one he was obliged to
look after, when he left him next morning, he left money with the landlord,
to be laid out for his use, and passed his word for what he should spend
more. Twopence of their money was about fifteen pence of ours, which, according
to the rate of things then, would go a great way; however, here it was
an earnest of satisfaction to the full of all demands. All this was kind
and generous, and as much as one could have expected from a friend or a
brother; and yet here it is done by a stranger and foreigner.
Now this parable is applicable to another purpose than that for which
it was intended; and does excellently set forth the kindness and love of
God our Saviour towards sinful miserable man. We were like this poor distressed
traveller. Satan, our enemy, had robbed us, stripped us, wounded us; such
is the mischief that sin had done us. We were by nature more than half
dead, twice dead, in trespasses and sins; utterly unable to help ourselves,
for we were without strength. The law of Moses, like the priest and Levite,
the ministers of the law, looks upon us, but has no compassion on us, gives
us no relief, passes by on the other side, as having neither pity nor power
to help us; but then comes the blessed Jesus, that good Samaritan (and
they said of him, by way of reproach, he is a Samaritan), he has compassion
on us, he binds up our bleeding wounds (Ps. cxlvii. 3; Isa. lxi. 1), pours
in, not oil and wine, but that which is infinitely more precious, his own
blood. He takes care of us, and bids us put all the expenses of our cure
upon his account; and all this though he was none of us, till he was pleased
by his voluntary condescension to make himself so, but infinitely above
us. This magnifies the riches of his love, and obliges us all to say, "How
much are we indebted, and what shall we render?"
(2.) The application of the parable. [1.] The truth contained in it
is extorted from the lawyer's own mouth. "Now tell me," saith Christ, "which
of these three was neighbour to him that fell among thieves (v. 36), the
priest, the Levite, or the Samaritan? Which of these did the neighbour's
part?" To this the lawyer would not answer, as he ought to have done, "Doubtless,
the Samaritan was;" but, "He that showed mercy on him; doubtless, he was
a good neighbour to him, and very neighbourly, and I cannot but say that
it was a good work thus to save an honest Jew from perishing." [2.] The
duty inferred from it is pressed home upon the lawyer's own conscience:
Go, and do thou likewise. The duty of relations is mutual and reciprocal;
the titles of friends, brethren, neighbours, are, as Grotius here speaks
ton pros ti--equally binding on both sides: if one side be bound, the other
cannot be loose, as is agreed in all contracts. If a Samaritan does well
that helps a distressed Jew, certainly a Jew does not well if he refuses
in like manner to help a distressed Samaritan. Petimusque damusque vicissim--These
kind offices are to be reciprocated. "And therefore go thou and do as the
Samaritan did, whenever occasion offers: show mercy to those that need
thy help, and do it freely, and with concern and compassion, though they
be not of thy own nation and thy own profession, or of thy own opinion
and communion in religion. Let thy charity be thus extensive, before thou
boastest of having conformed thyself to that great commandment of loving
thy neighbour." This lawyer valued himself much upon his learning and his
knowledge of the laws, and in that he thought to have puzzled Christ himself;
but Christ sends him to school to a Samaritan, to learn his duty: "Go,
and do like him." Note, It is the duty of every one of us, in our places,
and according to our ability, to succour, help, and relieve all that are
in distress and necessity, and of lawyers particularly; and herein we must
study to excel many that are proud of their being priests and Levites.
