Luke 10:25-42

25 A lawyer, or one versed in the law of Moses, especially in making it a burden for others than themselves (Luk_11:46), would naturally be interested in the Lord's opinion as to what deeds would merit eonian life. From the standpoint of the law, this was very simple. Moses had written: "And keep My statutes, and My judgments: which a man should do, and live in them. I am Jehovah" (Lev_18:5). Hence the Lord reminds him of the law he is supposed to understand. He correctly comprehends the whole law in the greatest commandment-love to

God-and its complement-love to man. The lawyer knew the law. All that he needed to do was to keep it! Could he keep the law he would never die. But the law was not given to impart life. It came to cause death. But the law had evidently done some of the work for which it was really intended, and he is conscious that his love to his associate is not up to its standard. Instead of acknowledging this and taking refuge in God's grace, he seeks to justify his failing by a quibble as to who is included in the term "associate", Such quibbling was the stock in trade of the expounders of the Jewish law. They were always seeking a loophole to escape its rigid requirements. To show him the futility of laws and ceremonies the Lord tells him the story of the good Samaritan. The Samaritans were cordially despised by the Jews, who would not be beholden to them at all (Joh_4:9). The lawyer would never acknowledge such to be his associate! But the Lord Himself was despised and rejected, hence He enters the story as a hated Samaritan. The lawyer is the man who descended from Jerusalem to Jericho and is half dead. Jerusalem is the place of blessing and life. Such is his if he keeps the law. Jericho is the place of the curse. Such is his if he breaks the law, for "accursed is everyone who is not remaining in all things which have been written in the scroll of the law to do them" (Deu_27:26; Gal_3:10). He is condemned even while he seeks to justify himself. He has hopes that the religious rites will help him. Yet these are dashed to the ground when a priest comes along, but keeps as far from him as he can. The law does not allow a priest to defile himself with the dead. It is not that he is hard hearted. His holy office brooks no defilement. The Levite likewise dare not be defiled with the dead. The lawyer will learn, when the law has had its full effect, that it cannot touch a man in his condition. These two men, like the law, came along casually, not to cure, but to condemn sin. But the Samaritan, that is, the Lord, was on a definite mission. The wounded man does not repel, but rather attracts Him, and draws out His compassion. He is not defiled and disabled by contact with death or sin. While the priest and Levite, with all their holiness, are helpless to manifest the love the law demands, the despised Samaritan, who would doubtless be hated by the helpless Jew under other circumstances, comes to his rescue and actually displays a love for his enemy which rises above the law's demands. So does the Lord seek to drive the lawyer from his own defective doing, even his own reluctant love, to the real source of life, eonian and abundant, found in His grace and love as the Good Samaritan.

38 In Mary and Martha we have a much needed contrast between service and study, and our Lord's estimate of each. Service has its place, and Martha could hardly have been excused if she had not supplied His simple wants. But then, as now, His slaves are tempted to overdo service to the neglect of the more necessary and vital acquaintance with God's will which alone fits for the highest forms of service and worship. Service without a clear knowledge of God's plans is often worse than wasted, but a heart acquaintance with His grace is the preliminary to such worship as most gratifies His heart. The one thing most needful today, as then, is a close acquaintance with His word gained by humbly sitting at His feet.

2 This, though usually called the Lord's prayer, is the disciples' prayer. Every part of it is in close accord with the kingdom ministry of our Lord and can be used intelligently only by those of the Circumcision who are anticipating the kingdom spoken of by the prophets. The prayers for us to follow in our petitions are found in Ephesians (Eph_11:5-23; Eph_3:14-21). All here is from the standpoint of earth: all there is from the vantage of heaven. These disciples will be used to enforce His will on earth: we will rule among the celestials. Even in regard to our present life, few of us can conscientiously ask for a daily dole of bread, for we are usually provided with more than that. We surely cannot ask for pardon, for that is an admission of guilt, and we have been pronounced not guilty, or justified. By no means can we base a request for pardon on our own lenience toward others, for our acquittal is by undiluted grace. And the last petition is a definite reference to the great affliction, which will precede the coming of the kingdom, in which we will not be involved. It is only those unacquainted with the calling above, which is ours in Christ Jesus, who can conscientiously repeat this form. It cannot but cloud their apprehension of God's marvelous favor to the nations for the present secret economy to use a prayer every item of which is fitted for an entirely different administration. The custom of constantly repeating this prayer has done much to blind the minds of the saints to the great secrets which lie at the foundation of the truth for the present, and to confound justification with pardon. Those who are merely pardoned are on probation, and need continual renewals. Those who are justified are at rest concerning their sins and need not pray continually for that which they already have.