The Art of God 

I wander down the silver strands

that line the endless seas.

I feel the warmth of crystal sands

and cherish all that breathes.

 

My heart, a solitary stone,

that knows no joys or griefs.

Except the touch of briney foam

that bathes the fragile reefs.

 

The purest star of evening fame

illuminates the shore.

The western sky is all aflame,

the toil of day is o'er.

 

The mystery of celestial lights

that gleam from East to West

are signals from immortal heights

adorning Angels' breasts.

 

The artful Hands, divine and dear,

that form the hallowed scenes,

are hands that cause the heart to cheer

with love's sweet gentle beams.

 

I never knew a better time

to thank the Lord of Love,

Or call to memory's fading mind

The gift of Light above.

 

The Eastern wind a tribute pays

to distant lands and tongues,

and I stand all alone, amazed,

at God's eternal suns.

by Jerry Ogles (Copyright 1997)

 

Bishop J. C. Ryle on worldliness in worship: 

Let us carefully observe how little good they do who attempt to mix up evangelical preaching and a ritual ceremony. Little, did I say? - they do no good at all! The world is never won by trimming and compromising, by facing both ways, and trying to please all. The cross of Christ is never made more acceptable by sawing off its corners, or by polishing, varnishing, and adorning it. Processions and banners, and flowers, and crosses, and excessive quantity of music, and elaborate services, and beautiful vestments may please children and weak-minded people. But they never helped forward heart-conversion and heart-sanctification, and they never will.  Bishop J. C. Ryle, First Bishop of Liverpool, U.K.

"I Felt My Heart Strangely Warmed"

The Journal of John Wesley — John Wesley , Anglican Cleric     In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther's preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone, for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death.     I began to pray with all my might for those who had in a more especial manner despitefully used me and persecuted me. I then testified openly to all there what I now first felt in my heart. But it was not long before the enemy suggested, "This cannot be faith; for where is thy joy?" Then was I taught that peace and victory over sin are essential to faith in the Captain of our salvation; but that, as to the transports of joy that usually attend the beginning of it, especially in those who have mourned deeply, God sometimes giveth, sometimes withholdeth, them according to the counsels of His own will.     After my return home, I was much buffeted with temptations, but I cried out, and they fled away. They returned again and again. I as often lifted up my eyes, and He "sent me help from his holy place." And herein I found the difference between this and my former state chiefly consisted. I was striving, yea, fighting with all my might under the law, as well as under grace. But then I was sometimes, if not often, conquered; now, I was always conqueror.     Thursday, 25. -- The moment I awakened, "Jesus, Master," was in my heart and in my mouth; and I found all my strength lay in keeping my eye fixed upon Him and my soul waiting on Him continually. Being again at St. Paul's in the afternoon, I could taste the good word of God in the anthem which began, "My song shall be always of the loving-kindness of the Lord: with my mouth will I ever be showing forth thy truth from one generation to another." Yet the enemy injected a fear, "If thou dost believe, why is there not a more sensible change? I answered (yet not I), "That I know not. But, this I know, I have now peace with God.' And I sin not today, and Jesus my Master has forbidden me to take thought for the morrow."

 

 Sermon Notes for 2nd Sunday after Easter, The Summary of the Gospel, 4 May 2025, Bishop Jerry Ogles

11 I am the good shepherd: the good shepherd giveth his life for the sheep. 12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13  The hireling fleeth, because he is an hireling, and careth not for the sheep. 14 I am the good shepherd, and know my sheep, and am known of mine. 15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.  (John 10:11-16)

 

            Friends, in the text we examine today, we have a precise summary of the Gospel. The number seven represents the perfection of God, and we discover seven "I AM's" in the tenth chapter of the Gospel of St. John. It is sometimes called the Shepherd chapter, and it coincides fully in meaning with the 23^rd Psalm composed, under inspiration of the Holy Ghost, by the Shepherd/King, David.

 

            In our world, Christ owns a diverse number of sheep for which He has paid dearly with His own blood. These sheep are numbered in diverse folds from China to South Africa, from Anchorage to Buenos Aries, and from New Zealand to Seoul, Korea. But these shall all be gathered together at the pleasure and timing of the Good Shepherd to become one fold in the Kingdom of Heaven - a time at which the curse of the Tower of Babel will be lifted and we shall all speak in familiar tongues with one another.

 

Summary of the Gospel

 

1.     The Good Shepherd - there is no other: Christ alone is the Good Shepherd, and only Shepherd, of His sheep. As He commanded Peter to "Feed my sheep," He commands us today to do the same; but the food is divine and heavenly - it is the Word of God with which He feeds us day by day, and moment by moment. There are wolves and anti-Christs who disguise themselves as 'Angels of Light' but devour the sheep. Christ alone has laid down His life for the sheep. They are HIS.

 

2.     The Good Shepherd is forever alert to the wants and welfare of the sheep. The sheep know not the danger of the mountain crevices and beasts of prey, but the Shepherd knows the enemy and makes provision for the defense of His own.

 

3.     The Voice of the Shepherd is the only Voice the sheep know and respond to, and He knows their voice as well. The sheep will not follow any stranger because his voice is not familiar to them.

 

4.     The Kingdom of Heaven is not of this world, therefore, the Shepherd has no human shepherds. There are under-shepherds who echo faithfully the Voice of the Shepherd, but have no voice of their own.

 

5.     Those who remain nearest the Shepherd and within the sound of His Voice are in no danger of getting lost. They are continually rewarded by the greenest pastures and still waters to which the Shepherd leads them. But those who straggle far behind are tempted as worldly creatures to the unwholesome vegetation along the mountainsides and ravines. They forget the Shepherd for a time and suddenly realize they are lost and separated from the flock. They then bleat and cry until the Shepherd secures the greater flock and comes seeking far and wide until the lost sheep is recovered.

 

            Although there is only one Shepherd, there are many imposters. Those imposters are seeking personal gain and wealth. They care little for the sheep. They are hirelings. This is not to say that the devout minister does not deserve to be assisted in his living by the church, but his purpose must always be the burden for souls and not for gold.

 

            Then, there is another which is the sponsor of false prophets and teachers. He dresses as one of the sheep, but is truly a wolf so dressed. Because he appears to be a sheep, he is able to gain the trust of the other sheep. He gets near them before he reveals himself, too late, as wolf. He is the counter-shepherd. Instead of laying his life down for the sheep, he, instead, devours them and brutally uses them. He is the devil incarnate. We should not be shocked to learn that there are wolves among us, for God has warned us in no uncertain terms: And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.  (2 Cor 11:14-15)

 

            There is no past time limitation on our Shepherd because He is once and forever our Shepherd.   I am the good shepherd: the good shepherd giveth his life for the sheep.  To say that Christ WAS our Shepherd, or WILL be our Shepherd, would be to demean His Person as well as the English language (and every other into which the Word is translated). He has ALWAYS been, is NOW,  and FOREVER WILL BE our Shepherd. He is the I AM Shepherd! He has not GIVEN His life; nor WILL He give it; but He continually GIVETH His life for the sheep. (PRESENT TENSE)

 

            When we hire a laborer to dig ditches, he could care less what benefit the ditches afford the one for whom they are dug. He simply labors for his wages. We have far too many ministers who are likewise minded - in fact, the overwhelming majority who have 'decided' on the ministerial career as a means of livelihood and not the sound and certain call of God upon their lives. There are three requirements for the identification of ministers: 

 

1.     God must call a man;

2.     The man must recognize the calling;

3.     The Church must recognize evidence of the calling on a man's life IN CONFIRMATION OF IT. 

 

I have known ministers who prepare their sons for the ministry because THEY have called their son to it and not God.

 

            We have two great proclamations from God. One is the Law as delivered from the heights of Mount Sinai. No man has kept perfectly the Law excepting One - Jesus Christ. The penalty for disobedience in a single infraction is death. But even if a man were to keep the Law perfectly only in order to avoid that penalty of death,  he will not become godly in his heart because his motive is selfish and without the blood-seal of love.

 

            The other proclamation of God is the Gospel itself! It is a gentle and inviting Gospel that never compels, but persuades and encourages to love. iT BECKONS TENDERLY TO THE HEART. In fact, if we love God enough, we will be compelled to love our neighbors in a divine degree. This kind of agape love will vanquish sin and willful disobedience of God's Law. Love will cover all of our sins. (Proverbs 10:12)

 

            There is a great difference, and yet union, between these two principles of God's Word - Law and Grace. Law demands and commands. Grace invites and gives comfort. But there can be no grace without law since grace and mercy are the forgiveness of our trespasses under the Law. Jesus Christ redeemed us from our sins under that very Law that we disdain.

 

            These are the two major declarations from Heaven - Law and Gospel. All others issued by would-be potentates, Popes, and false prophets have no bearing on the futurity of our souls. It is almost amusing, were it not so disgusting, to witness the Pope waffle on grave matters of morality and discipline daily. He seems to desire whatever will best feed his political interests and the coffers of the Vatican. And there are many little horns (pretended popes) of the Protestant church who preach likewise a Gospel that is directed more to itching ears than souls hungry for the pure and undiluted Bread of Heaven.

 

            Truly every fold of Christ divided by geography, language and culture shall be made, finally, One fold.  And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. In the Garden of Sorrows called Gethsemane, Jesus prayed for the consummation of this very thing:  Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.  (John 17:20-23)

 

            The Shepherd always sleeps in the Fold with the sheep (glorified Church). He never leaves us here in our worship, or there beyond Jordan banks. He is the  I AM with thee always, even unto the end of the world.  There will be One Fold and One shepherd at that day. The folds of Iran were cavernous enclosures dug into mountain bases. There was only One entrance - the Door of the Sheepfold. Need I remind you what that Door was?  Verily, verily, I say unto you, I am the door of the sheep.  (John 10:7) If Christ is the DOOR, He is also the Straight and Narrow Way, for He is the ONLY Way. I am the way, the truth, and the life.  Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.  (John 14:6)

 

Have you found the Door to your eternal home? The KEY is written in the pages of a BOOK.

 The following testimonial, given by one of the greatest of Russian writers, serves as an introduction to his book entitle,“MY RELIGION – WHAT I BELIEVE.” The author of the classic work, War and Peace, drew strength and faith, not from any advanced study of Christian Dogmatics, but from the very simplicity of the Word of God. It is an approach worthy of consideration. Hope you will enjoy – Bishop Ogles

                                                Leo Tolstoi

 

My Religion – What I Believe by Leo Tolstoy

I am fifty-five years old and, with the exception of the fourteen or fifteen years of my childhood, I have been until recently a “Nihilist” in the proper signification of that term, i.e. I have not been a Socialist or Revolutionist, but a Nihilist in the sense of being completely without faith. 

Five years ago I began to believe in the teaching of Christ, and in consequence a great change has been wrought in me. I now no longer care for the things that I had prized, and I have begun to desire that which I had formerly been indifferent to. The causes which seemed worthy of respect to me before, now appeared unworthy, and what seemed bad before appeared to be good now. Like a man who, going out on business, on his way suddenly becomes convinced of the futility of that business and turns back; and all that stood to the right now stands to the left, and all that was to the left is now to the right; his wish to be as far from home as possible is changed to the desire of being as near home as possible – so, I may say, the whole aim and purpose of my life has been changed; my desires are no more what they have been. For me, good and evil have changed places. This experience came through my apprehending the teaching of Christ in an altogether different way compared to how I understood it earlier. 

It is not my intention to interpret the teaching of Christ, but simply to relate how I came to understand the simplest, clearest, intelligible, the most undoubtful, and addressing all people meaning in the teaching; and how that, which I had grasped, gave a new direction to all my thoughts, and provided me with peacefulness and happiness. 

I have no wish to interpret the teaching of Christ, but I should like to prevent others from interpreting it wrongly. Christian churches generally acknowledge that all men, however they may differ from each other in knowledge or mental capacity, are equal before God; and that the truth revealed to man is accessible to all. Christ Himself has told us that the Father has hidden some things ‘from the wise and prudent, and revealed them to the unaware.’ 

All men cannot be initiated into the mysteries of dogmatic, homiletic, and 

patristic theologies, and so on, but everybody can understand what Christ taught to all millions of simple and ignorant men. This is what Christ told all these simple people, who didn’t have an opportunity to get explanations of his teaching from Paul, Clement, Zlatoust and others; his meaning was incomprehensible to me, too, but I understand it now, and that’s what I want to explain to all people. 

The thief on the cross believed in Christ and was saved. Would it have harmed anybody if the thief had not died on the cross, but had come down to tell us how he believed in Christ? 

Like the thief on the cross, I, too, believed in the teaching of Christ, and found my salvation in it. This is not a far-fetched comparison; it is the closest description of the condition of anguish and despair I was once in at the thought of life and of death, and it also indicates the peace and happiness that now fill my soul. 

Like the thief, I knew that my life was full of wickedness; I saw that the greater part of those around me were morally no better than I was. Like the thief, too, I knew that I was unhappy, and that I suffered; and that all around me were unhappy and suffering likewise, and I saw no way out of this state of misery but through death. 

Like the thief, I was nailed, as it were by some invisible power, to this life of suffering and evil; and the same dreadful darkness of death that awaited the thief, after his useless suffering and enduring of the evils of life, awaited me. 

In all this I was like the thief, but there was this difference between us: he was dying, and I still lived. The thief could believe that his salvation would be realized beyond the grave, but I could not; because, putting aside the life beyond the grave, I had yet to live on earth. I did not, however, understand life. It seemed awful to me until I heard the words of Christ and understood them; and then life and death no longer seemed to be evils; instead of despair I felt the joy of possessing a life that death has no power to destroy. 

Can it harm anyone if I relate how it was that this change was effected in me? 

 THE GOOD SAMARITAN OF HEAVEN

by Bishop Jerry Ogles
The Anglican Orthodox Communion Worldwide

NOTE: To watch the Abbreviated Video of this devotion, click on the URL below:

https://youtu.be/q0V2Dl0-41k

“And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: ²⁴For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. ²⁵And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? ²⁶He said unto him, What is written in the law? how readest thou?  ²⁷And 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. ²⁸And he said unto him, Thou hast answered right: this do, and thou shalt live. ²⁹But he, willing to justify himself, said unto Jesus, And who is my neighbour? ³⁰And 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. ³¹And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. ³²And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. ³³But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, ³⁴And 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. ³⁵And 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? ³⁷And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.” (Luke 10:23-37; all scripture quoted is from the King James Version)

In order to fully understand the situation confronting Christ, we must observe that which the Lectionary failed to include – the preceding two verses that reveal the setting. "In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him." (Luke 10:21-22) Those whose high-minded thoughts are infatuated with the Self of the Ivory Tower will not understand the Words given by Christ here. Those men are much too good to get a handle on such simplicity as the Gospel represents. They must add to it their own complicated and sophisticated interpretations and render those in words which they can barely understand themselves and, certainly, not understood of those who are so simple as to know only Christ. "And Jesus called a little child unto him, and set him in the midst of them, And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven." (Matt 18:2-4) I am not so proud of my title as to be very happy to become a simple, little child for Christ. All of the lawyers, Scribes, and Pharisees gathered about not only would not believe, but refused to believe, the simple Gospel that had been given to the simple disciples of Christ. Note the grace of God evidenced in the last verse of the quote: "…and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him." Has Jesus revealed His Father to you, Friend?

"And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." What standing and privilege we have to have come into the knowledge of the Gospel. We have been given greater privilege than many prophets and kings. Have we treasured the privilege above all others?

Jesus is speaking in a public place and gathered around were those who would have enjoyed presenting a question that would have undermined His wisdom and knowledge. I am amazed that they continued so to do for they were constantly made fools by the attempt. There is a "certain lawyer" present who felt able to place Christ on the spot with a question which it was the Lord's very specialty to answer: "And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? Is this a very good question? No, it is not. The premise of the question is wrong for there is nothing that we can DO to inherit eternal life – it is a gift of God. Jesus, being the most able of all teachers, gives the inquirer another question in response to fathom the depths of the inquirer's knowledge as well as cause for deeper thought on the matter: "What is written in the law? how readest thou?" Should not all of us determine our answers to questions of eternity on God's Law? Should we not all have read it and meditated thereon? How does the lawyer, very apt at deciphering law, read the question? This is an excellent technique to determine – not the depth of the lawyer's knowledge, but the want of knowledge. 

The lawyer answered very ably for he knew the `words' of the law, but perhaps not the spirit of it: "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." The lawyer may recognize the technical qualities of a diamond, but he cannot know the source of its beauty.

Note how respectfully Christ treats the question and answer of the lawyer who seeks to `tempt' him. "And he said unto him, Thou hast answered right: this do, and thou shalt live." If credit is due, you may always expect it from Christ.

The lawyer realizes that he has failed to reveal any indiscretion in the answer of Christ and seeks to justify his inquiry and standing by pressing further. By asking this next question, he hopes to weaken the credibility of Christ in whatever He claims as a neighbor. "But he, willing to justify himself, said unto Jesus, And who is my neighbour? We can clearly see by the motive and attitude that the lawyer is less in earnest to understand truth, than to place his witness off balance. His interest is not truth, but justification of himself which he is incapable of doing. 

These next beautiful lines of a Parable of Christ are among the most beloved and noteworthy of the Gospels and repeated almost daily in general conversation: "Come on, be a good Samaritan and loan me some money!" or "The life of a victim of an automobile accident this morning was saved by a good Samaritan who just happen on the scene of the accident shortly after it happened." Do we not hear such accounts daily?

"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. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 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. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?" 

Here we see unsurpassing grace and a full figure of our Lord Himself described. In what way, you ask?  Because we were that man who went DOWN the road of life and were beaten by the devil and his friends. We were left to die until a good Samaritan (Christ) came along – going UP to the Holy City – and treated our hurts and sores with His own riches and Being. He did so after even those who were considered `holy' passed us by. He cared for our wounds, and placed us on His own beast, and took us to a place of security, and continued to treat our hurts, and purchased our continued treatment and security until He returns for us. This is part of the spiritual meaning, but there is also a general application that presents in our own lives and those of other Christians.

This `certain man' that went down (the wrong direction) the road from Jerusalem, the Holy City, to Jericho, a worldly city, was a Jew. He it was who, it was suspected, would have a bag of money hidden on his person for commerce. Being a Jew, he had every right to expect help from his religious leaders of the same race. He would have found the gentile Samaritans (half-blooded Jews) to have been unworthy of his friendship and beneath his class.  He would never have lifted a finger to help the `unclean' Samaritans.

Alas, he falls among thieves who are waiting along the path in ambush. The devil sets many ambushes for us to destroy both our faith and our persons. The thieves took all that the man had, even including his raiment (clothes) and left him half-dead. Do you know that all who know not Christ have been left half-dead along life's road? Satan would prefer to leave us half-dead than fully dead so that we may cause others to follow our folly. This is true of combat. The enemy would prefer to seriously wound our soldier than to kill him. Why? Because many support personnel are required to treat a wounded warrior, but far less to bury one such soldier.

Note that a priest and a Levite comes along, going DOWN (the wrong direction) as well, to Jericho. It may be presumed that they had just completed Temple duties and were cleansed. But these two had yet to learn the meaning of the Lord's words: "For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings." (Hosea 6:6) Temple worship, or indeed any worship, will not suffice apart from a love of God and our fellow men. The priest clearly sees the man, we are told, but decides not to help the man or to touch blood which would have made him `unclean.' The Levite sees the man and, at least comes to where he is and looks on him. But then goes the way of the priest. Both are guilty of lack of mercy and compassion – ingredients of character that cannot coexist in evil hearts. 

Now comes a Samaritan UP the Road to Jerusalem. Unlike the priest, the Jew, and the Levite, this man is traveling in the RIGHT direction. (Psalms 1) Note the actions of the Good Samaritan: 

1)       "came where he was" As Christians, we must GO to where the need is greatest, not relax in opulence in our parlors.

2)       "he saw him" How many needs go unseen every day though our eyes cannot avoid the observance of that need?

3)       "he had compassion on him" Just as our Savior, Christ, this Samaritan, though hated by this Jew, felt the man's hurt so keenly that he took measures to help the man of his hurt (just as Christ has done for those of us who have come to Him).

4)       "And went to him" His first coming to where the man was at the time was, to us, happenstance, but surely to God, our steps were ordered. After coming to a person in need we do not simply stand and watch. We GO to the victim so that we may render assistance.

5)       "and bound up his wounds" Just as Jesus practice the triage of treating the most critical need first, so does this Samaritan by binding up the man's wounds to stop the bleeding. Has Christ not found us with our own blood flowing from our souls and given us life? "And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live.' (Ezek 16:6) When we see our neighbor strangers perishing for grave want, have we forgotten the great mercies granted to us?

6)        "pouring in oil and wine." The only resources the Samaritan had to treat the man was the expensive oil and wine which he not only `applied' but `poured' into the man's wounds. He spared no personal treasures in helping his charge. Do you not love this Good Samaritan?"

7)       "set him on his own beast" The Samaritan would rather walk in order that the wounded man might ride. This is `mercy' combined with `sacrifice' – the kind of combination that the Lord loves.

8)       "and brought him to an inn" The Samaritan is not concerned about his tight schedule. He takes time to take the best care of the wounded man. This is an expense as well, but he does not even consider it an expense. It is an obligation before God.

9)       "and took care of him" I wish I had many friends as kind as this Samaritan Stranger. Actually, I do have ONE, and perhaps others of my friends who love that ONE. He continued, even at the end, to take time and trouble to treat the man.

10)    "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" Apparently being convinced that the man would be well after rest and gentle treatment, the Samaritan departs to care for his pressing business in Jerusalem. But he does not forget the responsibility he has shouldered for the Jew. He PAYs even the innkeeper to continue caring for the Jew. "He doeth all things well!"

11)    "and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee." Had you ever considered ALL that the Good Samaritan did for this wounded Jew, or for that wounded soul that resides in your own heart? "Even if it costs me more, I will pay. I will pay to the uttermost." Says the Good Samaritan. 

Jesus has told the story which will fully answer the question of the lawyer, but the lawyer remains stiff-necked in his pride. Jesus asks: "Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?" Three men were involved. Two were not only religious leaders from whom one might expect greater degrees of compassion, but also men of the same blood. They, of all people, should have considered a fellow Jew a neighbor. They passed by without lifting a finger to help the poor wounded fellow. The third, a lowly Samaritan, spent his own wealth, took his own time, and delayed his own business to help a man whose race hated him. Which one of these three would any sane person believe was neighbor to the wounded man? You, or I, would answer the Samaritan; but the lawyer, being a Jew who loathed even the name of a Samaritan, answered only: "He that shewed mercy on him." The lawyer would prefer a pronoun to a real name. Even so, he answered correctly even if in the wrong spirit. 

Jesus responded to the lawyer in the same way He responds to you and me: "Go, and do thou likewise." What have you been this week: a priest, a Levite, or a Good Samaritan?

DEVOTIONS FOR YOUTH & THE YOUNG AT HEART

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