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feecemter 3l, i9i§. A i?AMlL-!>^ PAPER. ?i
In the Sabbath
School
Lesson III. January 18, 1914.
THE GOOD SAMARITAN.
Golden Text.—Thou shalt love thy neighbor as
thysell. Mark 12:31.
Lessou Text.—Luke 10:25-37.
Time.—November, A. D. 29. Place.—Perea.
Exposition.—I. An Inquisitive Lawyer, 25-29.
"La^'yers" were exponents of the Mosaic law,
more akin to modern theologians than to modern
lawyers. The lawyer in'tbe present case was
not so much after information as desirous of
testing Jesus' wisdom. He did not bave any real
sense of his need of eternal life when he asked
the question, but he had a sense of need before
Jesus got through with him. His question implied
that eternal life was to be obtained by
doing. Jesus told him something to "do," and
thus brought him to see he bad not done it, and
that, therelore, il be was to get eternal life, it
could not be by anything he could "do." Eternal
life must be gained as a free gilt in Christ (Ro.
G:23; 1 Jno. 5:12; Jno. 3:36). As the lawyer
wanted to know what to do, Jesus directed him
to the law. Tbat is the place to point a man it"
he wants to do. When-he sees be can't do and
can only receive, point him to the gospel. Jesu.-5
did not tell him to "believe," for he was not ripe
for that yet. The law must shut a man's mouth
about doing before he is ready for the gospel
(Ro. 3:19, 20; cf. vs. 23-26). The lawyer had
rightly read the law and summarized it flnely
(cf Matt. 22:37-40). The trouble was, tbat while
he had read it rightly, he bad applied it wrongly;
he had not kept it. Jesus pointed out to the
lawyer the real difflculty in a word, "This do,
and thou shalt live." Ah, there was the rub; he
had read and taught but had not done. It is quite
possible to have right views and a wrong practice,
and many fancy orthodoxy of opinion will
answer for righteousnessof lile. Jesus said tbat
the lawyer would obtain lile by keeping tbe law.
But in order to gain life by law keeping, our
keeping must be absolutely flawless (Gal. 3:10;
No one has ever so kept it, so life must be
sought some other -way (Gal. 2:1C; Ro. 3; 23).
The lawyer felt tbe force of Christ's blow,
and sought to dodge it by asking. Who is
my neighbor?" His aim was to "justify himself."
It is when we cease justifying ourselves that He
justifies us (Luke 18:9-14). The force of the
lawyer's question in just this connection was,
"Who is the neighbor whom I must love? True
love doesn't ask, "Whom must I love?" but
"Whom can I love?" The ipoint of the story in
which Jesus replies is, "Don't ask whom must
1 treat as neighbor, but where is there a inan to
whom I can prove myself a neighbor?"
IL Playing tbe Neighbor's Part, 30-37. The
story of the Good Samaritan is a literally true
story, not merely a parable. Tbe Jericho road
was a likely place for such a thing to happen.
There are, however, many Jericho roads in our
own day, and many who have been "stripped,"
"beaten," and left "balf dead." Tbe drinker's path
is one of the Jericho roads. Tbe priest came along
first, "by chance" (rather "by coincidence," as
part of God's plan). Of all men, he should have
been likeliest to help; but be didn't help. "Wben
he saw bim, he passed by on tbe other side." It
looks heartless, and it was heartless, but there
•were plenty of excuses—it was dangerous to
belp, as the robbers might be near, or he himself
suspected of the crime; he was an important
functionary, and returning from his priestly functions,
and work like this could be left to some
more commonplace man; the Levite was just
behind and be would attend to tbe case. There
are always plenty of excuses for not playing a
neighbor's part. Before blaming tbe priest, let
us ask ourselves whether we never pass by on
tbe otber side. Then came the Levite; he stood
next to the priest in the service ol God. He too
passed by on the other side. Perhaps be saw the
priest, and thought it quite justiflable to do what
his superior did. Then came a Samaritan, one
whom every Jew despised (Jno. 4:9; 8:48). There
was a sharp sting for tbe lawyer's pride in this.
The Samaritan would bave lar better excuse tban
priest or Levite for passing by. No one expected
anything of a Samaritan, and besides,
the man who lay there hall wounded would never
have helped him in like extremity, but snubbed
and cursed him. It is a beautiful picture. Look
closely at what he did: (l)i "He saw him." How
blind our eyes are to the misery about us (2)
''He was moved with compassion." Does
the misery we see really move us? (3) "He
came to him." We can't help misery "Sfa
distance. (4) He "bound up his wounds." There
are many wounds today that need binding up.
(5) "He set him on his own beast." How few
there are whose compassion is so thorough-going
tbat tbey are willing to walk that the other
man may ride. (6) "He brought him to an inn,
and took care of him." He did not leave his
work half done. We help a man once or twice
temporarily or spiritually, and then leave him to
shift for himself as best be can. Wben he had
done all and left, he made provision for future
necessities. This story gives us a picture of true
love. Every lirTe should be studied closely. It
cost the Samaritan much to act this way. Love
is a very expensive thing. Jesus Himself most
lully flllsout the picture of tbe Good Samaritan.
The sinner is the man fallen among robbers, on
the way from God's city to the city under a
curse, stripped, beaten, forsaken, hall dead, no
help in priest or Levite. Jesus is the despised
Samaritan, comes where the sinner is, sees him.
Is moved with 'compassion, goes to bim, binds up
his wounds pours in the oil and wine of the
Spirit, sets him on His own beast, walks Himself,
brings him to an inn, takes care of him, provides
for every want, pays all his debts, is coming
again and will reward His servants for everything
done when He comes.
Lesson III. January 18, 1913.
LESSON FOR THE CHILDREN.
By Anna Pritchard George.
THE G-OOD SAMARITAN.
Luke 10:25-37.
Whom do you love, Bennie? "My father and
mother." Yes, we all love our own home folk,
and most ol us love friends outside the home.
But in today's lesson Jesus tells us of others
whom we are to love—people who are neither
home lolk nor friends—but only neighbors. Ruth,
who are your neighbors? "The people who live
near our house." That is what most people
think. But Jesus thinks differently. He tells of
something which happened near Jerusalem, to
show us who really are our neighbors.
Pile up the sand on the table forming rough
country with high mountains and deep ravines.
With these stones lay the walls of Jerusalem on
tbis high pla'ce. Mark the path which leads
through this rough country. The path goes down
this steep hillside, down deep into this ravine,
then up out of the ravine a bit only to descend
lower than before—finally ending in Jericho,
northeast of Jerusalem. These boxes are for
Jericho. In this deep ravine, balf way down the
path, form caves in the hillside with these stones.
Highway robbers bide in these cavesj These
sticks are they. Buster, you place them in the
caves. Farther down, this box, just off tbe side
of the path, is for an inn or hotel—the only
building around. Do you think this a safe road
John? "Not very."
Here comes a man riding out of Jerusalem with
his pack of goods swinging over the sides of his
horse. He takes this path leading to Jericho. He
may be going home with provisions for his home
or store. Jerusalem is a big city and a good
tbese forgetting place tbe to caves, caves. shop. the out Jack? dangers The spring traveller "Robbers." of tbe the robbers. rides road. As along But Tbey he who singing, reaches seize are
his horse and his goods, then demand his flne
clothes. Would you submit, George, and give
them all they ask? "I'd flght first."This man mu&t
fight too, but the robbers beat him, take his
bundles and his horse, and leave him lying on
the path witb hardly any clothing, and almost
dead from their blows.
He lies here lor a long time, expecting tbe
robbers back any minute to flnishtheir task and
kill him, yet he cannot move for his bad wounds.
Suddenly he hears tbe sound of some one approaching.
He sees the long flowing robes of a
priest, also on his way to Jericho. Will the priest
help the wounded man, Helen? "I think so." The
sick man thinks so too. But the priest, when he
sees him, goes to the otber side of the path—as
tar away as he can get—and passes by. Just as
some people who see boys and girls doing wrong
and getting off on Satan's road, yet do not try to
turn them back on tbe Jesus road again. They
think it none of tbeir affair. Wouldyou treat a
neighbor that way, Alvin? Yet this priest lives
near the wounded man. They are both Jews and
both live in Jericho. This priest is only a priest
outside. He has not the heart of a priest of God.
The wounded man sinks back disappointed and
discouraged. If a priest of tbe Temple who
spends his time in God's service does not care
enough to help even a little, who will help him.
But again he hears som-e one approaching. This
time, the stranger jdraws near and looks down at
him. It is a Levite. He also serves in the
Temple. The wounded man looks up pitifully,
but the Levite straightens up and walks by on
the otber side. He is sorry, and wishes some one
would help, but he is in a hurry. The wounded
man closes his eyes and gives up. There is
nothing left now but death.
A long time after, for the third time, he hears
some one coming. The sound ot the horse's feet
is so welcome, but the sick man does not even
open his eyes. He has given up bope. This
stranger will either kill him or pass by too. But
neither happens. He feels cool, soothing oil on
his wounds, poured by tbe stranger. How good
it is! Opening his eyes, the kind face of the
stranger smiles on him. He sees that the stranger
is a Samaritan—people who are despised by the
Jews—and the wounded man is a Jew. The
Jewish priest relused to help and the Jewish
Levite refused. Yet here is tbis Samaritan with
whom the Jews will have nothing to do, caring
for his wounds. The Samaritan does still more.
Taking bandages from his pack, he binds up the
sick man's wounds, then gently lifts him from the
ground and places him on his own horse. The
wounded Jew cannot understand such kindness
from a Samaritan and a stranger. The Samaritan
leads the way as easily as he can to this inn.
He does not stop to think tbat tbe robbers might
jump out on him any minute. Does this delay
the Samaritan long. May? "It must." Yes, he
must be anxious to get on his way. Here he
lifts the Jew off the horse and carries him into
the inn. Tbe keeper comes out to meet them.
Then instead ol going on home, the Samaritan
stays all night and nurses the sick man himself.
In the morning he just must hasten on, so coming
to the keeper, he gives him some money.
Then he says, "'Take care of bim, and whatsoever
thou spendest more, when I come again, I will
repay thee.'' Could the sick man pay anything,
Ellis? "No, all his money was stolen." Tbis
Samaritan must have done such things before
for the innkeeper trusts him. We will leave the
sick man at tbis house to get well.
Jesus says, "Which of tbese three i * * was
neighbor unto him that fell among the thieves?"
Did the priest love the man and act as a neighbor
should, Hugh? Did the Levite, Ethel? And
yet they live right in the same town with him.
Does tbe Samaritan act as a neighbor, Ellsworth,
and show that he loves the man? Yes, and his
home is far away from Jericho. So you see,
neighbors are not always those who live nearest
us. Nor do we always know tbem. All are
our neighbors who need our help or who help
us. Some of tbem live far away, even on the
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