Or, Religion without Christ

The Jews had a grand system of religion; everything that the natural man, who is religiously inclined, could wish. They had a magnificent temple, gorgeously-robed priests, and plenty of them, who also served "without a salary" – the tithes, together with their land inheritance, and the portion of meat from the sacrifices of the people, which was their lawful "portion," sustained them. They had an elaborate ritual, scores of educated singers among the Levites, a "high priest" who stood before the throne for them on their behalf; and God had provided all this, covering the time, temporarily, from the giving of the law, "until Shiloh come" (Gen. 49:10), or "Until the time of reformation" (Heb. 9:10).

The system did not make provision, arbitrarily, for the development of a spirit of GRACE. That depended upon how they regarded God's wonderful beneficence toward them. On the contrary, the provisions of the ritualistic law strengthened the spirit of selfishness, or self-righteousness, because in such a case as a man weltering by the roadside in his blood, apparently dead, neither a priest nor a Levite could touch him without being made ceremonially "unclean." It would entail upon them a quarantine "until the even;" and until a sacrifice was provided, which would both cost a little money to procure, and time to attend to.

Neither the priest nor the Levite could spare enough sympathy, time, nor money, to help a man when he was down. Besides it would break into their plans. Nor could they sacrifice their ceremonially "clean" record to help their "neighbor" in trouble. It would cost them something to do so.

"By chance" (ver. 31). Who controls "chance?" Why did a priest and a Levite (the one representing intercession, the other the service of the temple:both representing the whole system of religious law and service) happen along just at that time? Why did Jesus use this circumstance when answering the lawyer who was "willing to justify himself?" And why could not the priest nor the Levite help a man when he was lying helpless by the roadside, ceremonially unclean? Because they knew not the meaning of a salvation which came in "by grace" only (Eph. 2:8,9); nor could grace be inculcated in any system which puts man in the position of being able to do and to be of his own will. "Thou shalt," and "Thou shalt not," mean, "You must," or "You must not."

Now can a person educated from infancy in law-do, or not do, under penalty if disobedient-understand anything about "GRACE?"

Religion alone cannot help a man when all his strength is gone. "Get up and cleanse yourself; repent of having so disgraced your religion as to be found in such ' unclean' circumstances as these; and come up to the temple and bring your sacrifice, and we can then help you," says the law-keeper for salvation.

"But a certain Samaritan, as he journeyed, came where he was; and 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" (vers. 33-35).

Note the generous spirit of this Samaritan:"pouring in oil and wine;" breaking in on his time, "as he journeyed;" staying all night with his helpless "neighbor;" and paying the entire cost of his "care" during all his convalescent period; obligating himself to meet his every need until his strength returned, or until he was able to walk again. It cost the Samaritan something to do all this:it cost him his own strength and time too:it broke up his plans for the day to help his "neighbor" when he was "down," and all his possessions gone to the "thieves." But the Samaritan was "not under the law," nor is the "Christian" (Rom. 6:14), unless he becomes a law unto himself by his own "private interpretations" (2 Pet. 1:20); or his own "resolutions," and self-made restrictions, and law-making powers, which take all of his time, thought and care to maintain lest he lose it!

The Lord Jesus Christ Himself is represented by the Samaritan. By law, professedly, "His own" (John 1:11) crucified Him, and put Him "outside the camp," in the outlawed place-without the pale and reach of law, so that He can, "as without law," save the lawless by going "to them," and touching them; and lifting them up by His own strength, and the power of His spirit of grace, and paying all the costs until "I come again," He says.

This is what He did, and continues to do; and this spirit is inculcated in all those who are so saved by Him. They have learned by experience what "grace" means; and they endeavor to practice it, going even out of their way to do it, and breaking Into all their own plans, sometimes.

"Who is my neighbor?" The man who is "down" (ver. 29).

"But he is not a member of our church;" or, "He does not belong to our company," "society," or "fellowship," or whatever term may be used to escape the "opportunity" to "do good unto all, especially to them who are of the household of faith" (Gal. 6:10).

But is he your "neighbor?" His house is on fire, why do you run out in the night to help him? Is it not because he is your "neighbor"? Suppose his house burns down and he loses all his possessions, is he no longer your "neighbor," because he now is without a home? Shall we have to answer this at "The Judgment-Seat of Christ?" S. A. W.