The Abbeville press and banner. [volume] (Abbeville, S.C.) 1869-1924, 1914-01-14

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he, perhaps for the first time, really
comprehended this wonderful sum-
mary Of the law. Jesus, however,
holds him infexibly to his own idea
Of works, and replies: 'This do and
thou shalt live Small wonder that
Paul, comprehending the human Inn
possibility Of such a program, should
rejoice in knowing one who was equal
to the task, Rom. 8:3. Jesus met the
lawyer on the same plane he had been
approached and directly answers the
query Of verse rs.
Summarized the Law.
(2) The second question, ". 2s).
Jesus had not said anything to this
lawyer about belief, jor faith, for he
was not yet ripe for that idea. He
had summarized the law and by this
law Jesus must teach him. Rom. 3:19,,
20; Matt. 22:37.40. It is one thing to
read and summarize the law, and
quite another to rightly apply 1t. It
is quite possible to be ultra orthodox
in our teaching and In our statements
Of belief, and yet to fall far short
OF doing. The force of this second
question Is then, "Who must / lover"
He avoids asking, who can I love?"
The question was not as to who will
be neighbor to me, but to whom shall
/ be neighbor? In answer to this
Jesus employs this wonderful parable.
(Note:-Explain the nature Of a para
BILE and the Masters frequent use
thereof. IS
II. go and do thou likewise" w.
30.37. That this story is not. alone
a parable but a literal experience Is
pretty generally believed. "The way
Of the tra~nsgressor' Is a Jericho road,
and the traveller therein is bound to
be stripped" If not always Of his
prosperity, then of his character, and
will ultimately find himself "half-
dead" If left to himself he will sure
ly die, Rom. 5:6; 6:23. Jericho means
curse" Who then is the man ! can
neighbor? Any wretch that is pass
ing along the Jerico road. Remem-
Der that Jesus is dealing with the sec
ond half of the summary Of the law.
Three classes Of men passed this
man; (1) The Priest, Of all men the
most likely to help that fallen one,
created in the image Of God in whose
worship he led. It Is easy to find an
excuse for this exhibition Of heart
~lessness. The danger of robbers; Of
being suspected Of completely In the
crime; the duties of his important Of
fee; the danger of contamination; a
work not suited to his position in life.
Let us beware Of too hastily judging
the priest until we examine ourselves.
(2) The Levite. Perhaps he had
seen his superior in the temple .Ior
ship. he drew nearer than the priest,
perhaps for the purpose of investiga-
ton, but offers no remedy. (3) The
Samaritan. This ostracized man
would have been snubbed and cursed
by the wounded man under any other
circumstances. He therefore could
certainly have been excused had he
followed the example Of Priest and
Levite. He is a type of Christ dealing
in grace with one who had no claim
upon him. Note the steps: (a) HE
j~ourneyed,". are we to be found visit
ing the places Of great need? (b)
HE came where he was" evidently
not from idle curiosity, but to meet
a Ease Of need. (c) "He saw him."
Too often our eyes are blind to the
misery about US. (d) HE was moved
with compassion" The compassion
Of Jesus was an active principle.
Does misery move us to action? Does
it send US to cases of need, or do we
wait for them to knock at u door?
(e) HE bound up his wounds" Not
acting by proxy; not sending him to
a public institution. Real charity is
accompanied by warm, sympathetic,
Christlike, human hearts in action.
(f) Brought him to an inn and took
care Of him" He walked that this
man might ride. He finished the job,
not leaving it half done. We, too, must
help men clear through, temporarily
or spiritually, and not, having helped
them once, leave them to Shift for
themselves. This is a true picture Of
Gods redeeming grace. Grace comes
where the sinner is; it serves him as
he is; it heals him and delivers him
to a place of perfect safety. Like this
Samaritan, our King Of Grace has
promised to cone again. See John
1928, 30; Phil. is and John 1873.
Love Is Costly.
It cost the Samaritan much to act
this way. Racial pride. aesthetic re-
pugnance, commercial obligations,
perhaps family duties, to say nothing
of the actual expenditures of time and
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