Luke 10:25
One day an expert in the law stood up to test Him. "Teacher," he asked, "what must I do to inherit eternal life?"
Sermons
Inheriting Eternal LifeJ. Parker, D. D.Luke 10:25
Neighbours Far OffAlexander MaclarenLuke 10:25
The Lawyer's QuestionProfessor Elmslie, M. A.Luke 10:25
Our Love of GodW. Clarkson Luke 10:25-27
The Good Samaritan, and the Good PartR.M. Edgar Luke 10:25-42














It is the glory of the gospel that it has made common to the multitude of mankind that which was once dimly seen by a few solitary men; that it has put into the mouth of the little child that which once was stammeringly spoken by a few philosophers; that the truths which once were only found upon the summit by a few hardy climbers are the fruits which are now gathered by thousands as they walk the King's highway, Here is one of these - the duty, binding on us all, of loving God.

1. If to those Greeks who came to see Jesus (John 12:20), he had said that the greatest obligation, or, as they would have put it, the most fitting thing, was for man to love God, they would have been amazed. They would have been prepared to render services and sacrifices to their deities, but to love God with all the heart was beyond their most active imagination.

2. If Christ had uttered this truth to the Roman procurator before whom he appeared, he would have been equally astonished.

3. This truth was far in advance of the Jew, as well as of the Greek and the Roman. It is true that it was to be found in his Law (see Deuteronomy 6:4, 5; Deuteronomy 10:12; Deuteronomy 30:20). But it was not in his mind, in his heart, in his cherished convictions, in his life. He "tithed mint and rue and all manner of herbs, but passed over... the love of God" (Luke 11:42). Even the worthies of Old Testament times were men who were more constantly and profoundly affected by the sentiment of holy fear than fervent love. "I fear God," rather than "I love God," was the summary of their religious character. How do we account for this?

I. THE JEW HAD REVERENCE ENOUGH FOR GOD TO BE ABLE TO LOVE HIM. The Roman, the Greek, had not. We must respect those whom we love, and the beings they worshipped could not be respected; they were unworthy of regard. Not so he whom the Jew worshipped. He was the Just, the Righteous, the Faithful, the Holy One. The Jew honored, he revered, God enough to be able to love him.

II. HE HAD A VERY CONSIDERABLE KNOWLEDGE OF THE GRACE AND MERCY OF GOD. For we find in Old Testament Scripture passages affirming the kindness, the pity, the patience, the mercy, of God, well worthy to be placed by the side of any we find in the New (Exodus 34:6, 7; Psalm 103:8-14; Psalm 145:8, 9; Micah 7:18, etc.). It was surely possible for him to let reverence ascend to love.

III. TO SOME EXTENT THE JEW DID LOVE GOD. Abraham was "his friend." David could exclaim, "Oh, love the Lord, all ye his saints!" "I love the Lord, because," etc. Yet it was not love but fear that was the central, commanding, regulating element of his inner life. This need not surprise us when we consider -

IV. THE JEW DID NOT KNOW GOD AS REVEALED IN JESUS CHRIST.

1. He had not heard Jesus speaking of the Divine Father hating sin but pitying and yearning over the sinner, determining at his own great cost to redeem him, as we have done.

2. He had not witnessed the Savior's life as we have followed it; had not seen the Father's character and spirit reflected in that of the Son, with his tender affection, his inexhaustible patience, his matchless condescension, his generous forgiveness.

3. He did not know the story and the meaning of his death; had not had, like us, a vision of the love of God paying that great price for our redemption, bearing that burden on our behalf, pouring itself out in pain and shame and sorrow for our sake. It is at Calvary, far more than elsewhere, that we learn the blessed secret of the love of God - his love for us, our love for him. We learn:

(1) That to love God is the highest heritage of our manhood. "As a man thinketh in his heart, so is he;" as we think, we are; a man is great or small, noble or ignoble, according as he thinks and feels; the height of our love is the stature of our soul, is the measure of ourselves. God invites us to love him, the Highest One, and by so doing he immeasurably enriches and ennobles us. If he filled our house with gold he would only give us something pleasant to have; but in inviting us to love him he confers on us that which is blessed and noble to be.

(2) That not to have loved God is the most condemning fact of our lives. Do we say," All these [prohibitions] have we kept from our youth up: what commandment have we broken?" We reply, "The first and great commandment. Have you loved God with all your heart?" We may well bow our head in shame as we realize the poor and pitiful response we have made to the Fatherly love of God.

(3) That the fact that we can at once return to God, in filial devotion, is the best of all glad tidings. Our return to him begins in humility, goes on in faith, is completed and perfected in love.

(4) That the fact that we shall continue to love God is the brightest of all good prospects. Other things will fail us sooner or later, but "the love of God which is in Jesus Christ" in our hearts will take us everywhere, will be our refuge and defense in all emergencies, will sanctify our joy and our prosperity, will be with us at the last scenes, will cross the river with us and will be with us and in us on the other side, will be our passport to and our qualification for the brightest and broadest spheres in the heavenly kingdom. - C.

Master, what shall I do to inherit eternal life?
The question of the lawyer is the question of the human heart everywhere. You will find it asked and answered in all the world's religions. The answers fall into two classes.

1. One set of replies thinks of the better life as a thing external to a man's own being, procurable by something that a man can do, by bodily self-denial or suffering, or by religious rites or ceremonies.

2. The other class of answers amounts to this — that nothing that is merely outside a man or comes to him from without can ever meet his wants. The true ideal life of humanity is in its very essence a life; it is not doing, it is being. The orthodox doctrine in Christ's time taught very definitely what was the pathway to eternal life. The religious teachers laid it down that the life God wants men to live was a life of obedience to the law of Moses. The preaching of Jesus Christ did not quite tally with the orthodox teaching of the time. The Pharisee and the penitent, the harlots and publicans, were distinctly conscious that Christ was preaching a new gospel. The gospel of the Pharisees was orthodox; therefore the gospel of Christ was heresy. They were bent upon getting a case against Him, and yet it was not easy. Be Himself fulfilled the law, conformed to all its requirements and statutes, and never spoke disrespectfully of it. How were they to catch Him? One day a crafty lawyer had a very happy thought. He determined to cross-question Christ, to force Him to declare His inner hostility to the creed of the Pharisees, His inner antagonism to the law of God: "What shall I do to inherit eternal life?" A fair, honest question, and yet in the very wording of it the note of discord comes out. Jesus is confronted with a man whose notion of eternal life is utterly different from His. It is impossible to answer that man. Instead of answering, Jesus turns questioner. He must bring out the man's own notions, and then, when He has got them, it may be possible to show him how threadbare, how poverty-stricken, how wrong they are. "What do you find in the law? How readest thou?" The lawyer, taken aback, gives the regulation reply. He could not repeat the whole law, but there was a summary of it, a standing condensed statement of it, and this he repeats to Jesus: "Thou shalt love...'" Now, what have we to say to that answer? Is this the pathway to eternal life? What more could a man do to make the music of his life majestic, heavenly, splendid? Loving God utterly, and loving all men as you love yourself — no doubt that is life eternal. The scribe's answer is the true answer; yet in the scribe's mouth it was an utter lie, and a damning heresy, that was sending men's souls to ruin. Christ could accept the definition of the lawyer. "Thou hast answered right." But then the meaning that He felt in those words was a meaning utterly different from that of the Pharisee; and there you have the explanation of His preaching. He took the very same text that the scribes took, but what a different sermon He preached from it, and what a different application against theirs! He did not say "Obey"; He said the word that must come before obey: He said "Love." The least bit of love will do more to make you keep the commandments than any amount of studying them, or any amount of selfish resolve to make a good thing out of the commandments for yourself. The essence of the Pharisee's gospel was selfishness. Save yourself by keeping on the right side, and not giving God a chance against you. What a God, and what a soul! I think that Jesus, as soon as the scribe had given his reply, looked him straight in the face. The look meant, "Dare you pretend that you do that?" and the man felt it, and therefore, we read, was eager-to justify himself. The man's conscience was uneasy. He instantly said, "Yes, but who is my neighbour?" It is where the heart is cold that definitions come in. "Who is my neighbour? How many men can claim love from me?" said the scribe. Christ did not answer that, but He made a picture in order to ask the scribe this question, "Who is the man who plays the neighbour's part?" He told of a man who started from Jerusalem to go to Jericho, and was attacked on the way by thieves, who certainly did not play the part of neighbour by him. There came on the road a priest and a Levite. Christ had not that foolish idea that the clergy should never be held up to rebuke or scorn when they deserve it. Do not misjudge the priest and the Levite. You say they did a heartless thing. They did not; they had not heart to do it. Their sin was not in not doing something, but in being heartless. That is the very point of the story. And if you had met these men after hearing of it, and had asked them how they could do such a thing, they would have assured you that they did not see any man like that. They would have told you that they saw a man who had been fighting, or who had got drunk, or who was an impostor. Or they would have told you they were going to a religious service at Jericho, and had not the time for it. All we can say of them is that they had not heart. And Christ paints the other side of it. There came along a Samaritan, a man of a different religion, a man who had been taught of the Jews that he owed them no kindness. He appeared to be a business man, and probably it would be more to him to lose his market than to the clergy to be late for the religious service. He saw the man, and he saw the first passer-by that had seen him; he saw the wretchedness of it — and he had a heart, and that is all. He did not say," Is there anything in the Decalogue bearing on this?" And he certainly did not say, "Is that man a neighbour? He is a Jew. Where does he come from?" If he had begun going to the law, he would never have done it. And now, mark how the story has answered the question. As soon as it is finished Christ turns to the scribe, and asks, "Who played the neighbour's part?" Not the priest, not the scribe, not his own fellow-countrymen. It was that Samaritan. Nobody could deny it. Even the lawyer acknowledges it. That was a beautiful thing to do, and Christ drove it home with the rejoinder, "Go thou and do likswise"; and He sent that man away saying to himself, "No amount of reading the law would ever make me able to do that; more than that, my reading of the law must be all wrong." Christ had made that man understand that what he wanted was the real love of the real, living, loving God, and the real, common human love to his fellow-men. Where have you and I to learn that love for God and love for man? I will tell you. At the feet of Christ, and by His side, in fellowship with Him, we shall learn to love God with all our heart, and soul, and mind, and strength, and our neigh-bout as ourself; and that is eternal life.

(Professor Elmslie, M. A.)

1. You will observe that the man who asked this question was a lawyer, a man of education and of good standing; a man, therefore, from whom good behaviour and reverence of spirit might reasonably have been expected. You would think that when such a man spoke he would speak soberly, he would mean, under such circumstances, exactly what he said. You find, however, that the inquiry — the very greatest that can possibly engage human attention — was put in a spirit of temptation. The lawyer was not an earnest man. He asked a right question, but he asked it in a wrong spirit. See, then, the possibility of asking religious questions irreligiously. Learn the possibility of asking great questions in a merely controversial spirit, without any profoundly anxious desire to know the answer that God will return to such inquiries. God understands the irony of our attitude. The Living One knows whether we are hungering and thirsting for Him; He can see through our hypocrisies and concealments, and only into the broken heart and the contrite spirit will He come with redemption and life and helpfulness and grace. So that at the very beginning there is to be no mistake about this. We know the conditions upon which alone we receive the revelations of God — that we be quiet, self.renouncing, reverent, sober, anxious about the business; and wherever these conditions are forthcoming, some light will be flashed upon the life, and some healing word will be dropped into the sorrow of the heart.

2. Jesus Himself answered one question by asking another; and so He not unfrequently disappointed men who had undertaken to ensnare Him in His speech. They thought that if they did but put a case to Him He would instantly commit Himself, and they would entrap Him and take Him captive, and make a fool of Him. Here is a man probably accustomed to put questions, and to put questions again upon the answers that are given, and so to cross-examine those with whom he came in contact. Jesus undertakes to deal with him according to the spirit which he presents; and before He lets him go He will show what the man's meaning is and his nature, and He will expose him as he never was exposed before. Thus quietly He begins: "What is written in the law? Thou art a lawyer, a man of reading, a man of many letters, and of much understanding probably — how readest thou?" God has never left the greatest questions of the human heart unanswered. The great answer to this question about eternal life was not given first of all by Jesus Christ as He appeared in the flesh. Jesus Himself referred to the oldest record; inferentially He said — That question has been answered from the beginning; go back to the very first revelation and testimony of God, and you Will find the answer there. Yet the question is put very significantly: "How readest thou?" There are two ways of reading. There is a way of reading the letter which never gets at the meaning of the spirit. There is a way of reading which merely looks at the letter for a partial purpose, or that a prejudice may be sustained or defended. And there is a way of reading which means, I want to know the truth; I want to see really how this case stands; I am determined to see it. He who reads so will find no end to his lesson, for truth expands and brightens as we study her revelations and her purposes. He who comes merely to the letter will get but a superficial answer in all probability. It was, therefore, of the highest importance that the lawyer should tell how he had been reading the law.

3. The lawyer, please to remember, knew the answer when he asked the question. He said, "What shall I do to inherit eternal life?" and all the time the answer was in his own recollection had he but known it. Alas I we do not always turn our knowledge into wisdom. We know the fact, and we hardly ever sublimate the fact into truth. We know the law, and we fail to see that under the law there is the beauty and there is the grace of the gospel.

4. "This do," said Jesus, "and thou shalt live." What had the lawyer to do? To love the Lord his God with all his heart and with all his soul and with all his strength and with all his mind. Love is life. Only he who loves lives. Only love can get out of a man the deepest secrets of his being and develop the latent energies of his nature and call him up to the highest possibility of his manhood. Criticism never can do it; theology never can do it; power of controversy never can do it. We are ourselves, in all the volume of our capacity, and in all the relations of our original creation, only when life becomes love and our whole nature burns with affection towards the God and Father of our Lord Jesus Christ. Let us look less at our knowledge and our intellectual capability and our training and our circumstances, and more at the degree of our religious love. The end of the commandment is charity; the summing up of all true law is love. Do we, then, know this mystery of religious love? or is ours a religion that hangs itself upon the outward letter and the ceremonial form? Then observe that the law goes still further than love to God, it includes love to one's neighbour. Hear the exact expression of the text — "And thy neighbour as thyself." Love of God means love of man. Religion is the Divine side of philanthropy; philanthropy is the practical side of religion. We must first be right with God or we never can be right with man.

5. Was the lawyer satisfied? Read: "But he, willing to justify himself, said unto Jesus, And who is my neigbbour?" It was the question of a sharp man, but not the inquiry of an honest one. Such a question as this does not need to be answered in words. Every man knows in his own heart who his neighbour is; and only he who wishes to play a trick in words, to show how clever he is in verbal legerdemain, will stoop to ask such a question as this. Why did he ask the question? Because he was willing to justify himself. It is precisely there that every man has a great battle to fight, namely — at the point of self-justification. So long as there is any disposition in us to justify ourselves are we unprepared to receive the gospel. One of the first conditions required of us at the Cross is self-renunciation. Am I to suppose that any one is asking now, What shall I do to inherit eternal life? Do not misunderstand that word do. It may be so employed as to convey a wrong sense. The obtaining of eternal life does not come through any action or merit of our own. There is not a certain journey that is to taken, a labour which is to be performed, a specific duty that is to be discharged. What, then, is there to be? Consciousness of sin, conviction of guilt in the sight of God, self-despair, self-torment, such a knowledge of the nature and reality of sin as will pain the heart to agony; and then a turning of the eyes of faith to the bleeding Lamb of God, the one sacrifice, the complete atonement; a casting of the heart, the life, the hope, upon the broken body of Jesus, Son of God! Dost thou so believe? Thou hast eternal life! This eternal life is not a possession into which we come by and by. We have hold of it now; for to love the Son of God is to begin eternity, is to enter upon immortality I How is this life to be exhibited? In other words, how is it to prove its own existence and defend its own claim? By love. God is love. And if we be in God we shall be filled with love. Let us then retire, knowing that there is in our hearts and minds information enough upon these great questions, if so be we are minded to turn that information to account. Let no man say he will begin a better life when he knows more. Begin with the amount of your present knowledge. Let no man delude himself by saying that if he had a good opportunity of showing charity to a stranger he would show it. Show charity, show piety at home. Let no man say that if he was going down a thief-haunted road, and saw a poor man bleeding and dying there, he would certainly bind up his wounds. Do the thing that is next thee; bear the Cross that is lying at thy feet; start even upon the very smallest scale to love, and thou shalt grow in grace.

(J. Parker, D. D.)

People
Jesus, Martha, Mary
Places
Bethsaida, Capernaum, Chorazin, Jericho, Jerusalem, Road to Jerusalem, Sidon, Sodom, Tyre
Topics
Age-during, Ages, Behold, Eternal, Expert, Expounder, Got, Inherit, Law, Lawyer, Master, Question, Rabbi, Saying, Stood, Teacher, Tempted, Tempting, Test, Tested, Trial, Trying
Outline
1. Jesus sends out at once seventy disciples to work miracles, and to preach;
13. pronounces a woe against certain cities.
17. The seventy return with joy;
18. he shows them wherein to rejoice,
21. and thanks his Father for his grace;
23. magnifies the happy estate of his church;
25. teaches the lawyer how to attain eternal life,
30. and tells the parable of the good Samaritan;
38. reprimands Martha, and commends Mary her sister.

Dictionary of Bible Themes
Luke 10:25

     5384   lawyer
     5705   inheritance, spiritual

Luke 10:25-27

     2048   Christ, love of

Luke 10:25-28

     8441   goals

Luke 10:25-29

     8822   self-justification

Luke 10:25-37

     2357   Christ, parables
     5379   law, Christ's attitude
     5438   parables
     5838   disrespect
     8452   neighbours, duty to
     8730   enemies, of believers

Library
Definiteness of Purpose in Christian Work
TEXT: "Salute no man by the way."--Luke 10:4. Luke is the only one of the Evangelists giving us the account of the sending out of the seventy. The others tell us that Christ called certain men unto him and commissioned them to tell his story; but in this instance after Jesus had said, "Foxes have holes, and birds of the air have nests, but the Son of man hath not where to lay his head," he calls the seventy and sends them forth prepared to endure any sacrifice or suffer any affliction if only
J. Wilbur Chapman—And Judas Iscariot

October 28 Evening
The Enemy.--LUKE 10:19. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.--Resist the devil, and he will flee from you. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour
Anonymous—Daily Light on the Daily Path

June 14 Evening
Martha, Martha, thou art careful and troubled about many things.--LUKE 10:41. Consider the ravens: for they neither sow nor reap. Consider the lilies how they grow: they toil not, they spin not. Seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. Your Father knoweth that ye have need of these things. Having food and raiment let us be therewith content . . . They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown
Anonymous—Daily Light on the Daily Path

January 9 Evening
One thing is needful.--LUKE 10:42. There be many that say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. As the hart panteth after the water brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God.--O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land,
Anonymous—Daily Light on the Daily Path

March 8. "Pray Ye Therefore" (Luke x. 2).
"Pray Ye therefore" (Luke x. 2). Prayer is the mighty engine that is to move the missionary work. "Pray ye therefore the Lord of the harvest that He will send forth laborers into His harvest." We are asking God to touch the hearts of men every day by the Holy Ghost, so that they shall be compelled to go abroad and preach the Gospel. We are asking Him to wake them up at night with the solemn conviction that the heathen are perishing, and that their blood will be upon their souls, and God is answering
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Good Samaritan
LUKE x. 33, 34. 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. No words, perhaps, ever spoken on earth, have had more effect than those of this parable. They are words of power and of spirit; living words, which have gone forth into the hearts and lives of men, and borne fruit in them of a hundred
Charles Kingsley—Discipline and Other Sermons

The Tables Turned: the Questioners Questioned
'But when the Pharisees had heard that He had put the Sadducees to silence, they were gathered together. 35. Then one of them, which was a lawyer, asked Him a question, tempting Him, and saying, 36. Master, which is the great commandment in the law? 37. Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38. This is the first and great commandment. 39. And the second is like unto it, Thou shalt love thy neighbour as thyself. 40.
Alexander Maclaren—Expositions of Holy Scripture

Christ's Messengers: their Equipment and Work
'After these things, the Lord appointed other seventy also, and sent them two and two before His face into every city and place whither He Himself would come. 2. Therefore said He unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that He would send forth labourers into His harvest. 3. Go your ways: behold, I send you forth as lambs among wolves. 4. Carry neither purse, nor scrip, nor shoes; and salute no man by the way. 5. And into whatsoever
Alexander Maclaren—Expositions Of Holy Scripture

Neighbours Far Off
'And, behold, a certain lawyer stood up, and tempted Him, saying, Master, what shall I do to inherit eternal life? 26. He said unto him, What is written in the law? how readest thou? 27. 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. 28. And He said unto him, Thou hast answered right: this do, and thou shalt live. 29. But he, willing to justify himself, said unto Jesus,
Alexander Maclaren—Expositions Of Holy Scripture

Sanctification
SANCTIFICATION [1] St Luke x. 42.--"One thing is needful." I have read many writings both of heathen philosophers and inspired prophets, ancient and modern, and have sought earnestly to discover what is the best and highest quality whereby man may approach most nearly to union with God, and whereby he may most resemble the ideal of himself which existed in God, before God created men. And after having thoroughly searched these writings as far as my reason may penetrate, I find no higher quality than
Johannes Eckhart—Meister Eckhart's Sermons

On the Words of the Gospel, Luke x. 16, "He that Rejecteth You Rejecteth Me. "
1. What our Lord Jesus Crist at that time spake to His disciples was put in writing, and prepared for us to hear. And so we have heard His words. For what profit would it be to us if He were seen, and were not heard? And now it is no hurt, that He is not seen, and yet is heard. He saith then, "He that despiseth you, despiseth Me." [3300] If to the Apostles only He said, "He that despiseth you, despiseth Me;" do ye despise us. But if His word reach to us, and He hath called us, and set us in their
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Luke x. 2, "The Harvest Truly is Plenteous," Etc.
1. By the lesson of the Gospel which has just been read, we are reminded to search what that harvest is of which the Lord says, "The harvest truly is great, but the labourers are few. Pray ye the Lord of the harvest, that He would send forth labourers into His harvest." [3262] Then to His twelve disciples, whom He also named Apostles, He added other seventy-two, and sent them all, as appears from His words, to the harvest then ready. What then was that harvest? For that harvest was not among these
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Luke x. 38, "And a Certain Woman Named Martha Received Him into Her House," Etc.
1. The words of our Lord Jesus Christ which have just been read out of the Gospel, give us to understand, that there is some one thing for which we must be making, when we toil amid the manifold engagements of this life. Now we make for this as being yet in pilgrimage, and not in our abiding place; as yet in the way, not yet in our country; as yet in longing, not yet in enjoyment. Yet let us make for it, and that without sloth and without intermission, that we may some time be able to reach it. 2.
Saint Augustine—sermons on selected lessons of the new testament

Again, on the Words of the Gospel, Luke x. 38, Etc. , About Martha and Mary.
1. When the holy Gospel was being read, we heard that the Lord was received by a religious woman into her house, and her name was Martha. And while she was occupied in the care of serving, her sister Mary was sitting at the Lord's Feet, and hearing His Word. The one was busy, the other was still; one was giving out, the other was being filled. Yet Martha, all busy as she was in that occupation and toil of serving, appealed to the Lord, and complained of her sister, that she did not help her in her
Saint Augustine—sermons on selected lessons of the new testament

On Dissipation
"This I speak -- that ye may attend upon the Lord without distraction." 1 Cor. 7:35. 1. Almost in every part of our nation, more especially in the large and populous towns, we hear a general complaint among sensible persons, of the still increasing dissipation. It is observed to diffuse itself more and more, in the court, the city, and the country. From the continual mention which is made of this, and the continual declamations against it, one would naturally imagine that a word so commonly used
John Wesley—Sermons on Several Occasions

The one Thing Needful
The mere posture of sitting down and listening to the Saviour's word was nothing in itself: it was that which it indicated. It indicated, in Mary's case, a readiness to believe what the Saviour taught, to accept and to obey--nay to delight in, the precepts which fell from his lips. And this is the one thing needful--absolutely needful; for no rebel can enter the kingdom of heaven with the weapons of rebellion in his hands. We cannot know Christ while we resist Christ: we must be reconciled to his
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

The Good Samaritan
(Thirteenth Sunday after Trinity.) S. LUKE x. 30. "A certain man went down from Jerusalem to Jericho, and fell among thieves." The scene of the parable is a wild, lonely road between Jerusalem and Jericho. It is a road with an evil name for murder and robbery, and is called the red, or bloody way. The mishap of the traveller was common enough in our Lord's day, and is common enough now. But I would take the scene of this parable in a wider sense; I would ask you to look at it as the wayside of
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

Zeal.
13th Sunday after Trinity. S. Luke x., 23. "What shall I do to inherit eternal life?" INTRODUCTION.--The Kingdom of Heaven, said our Lord, is like unto a treasure hid in a field. One day a man is turning over the stones which lie in a heap in a corner of the field, and he finds under them an iron chest, and this chest he believes to be full of gold. Then he carefully covers it up again with stones and earth, and goes off in the greatest excitement to the owner of the field, and offers him a price,
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

Lorimer -- the Fall of Satan
George C. Lorimer was born at Edinburgh, Scotland, in 1838. He was brought up by his stepfather who was associated with the theater, and in this relation he received a dramatic education and had some experience on the stage. In 1855 he came to the United States, where he joined the Baptist Church and abandoned the theatrical profession. Later he studied for the Baptist ministry, being ordained in 1859. He died in 1904. His direct and dramatic, pulpit style brought him into great popularity in Boston,
Grenville Kleiser—The world's great sermons, Volume 8

Question on the Religious State
Are Contemplative Orders superior to Active Orders? Are Contemplative Orders superior to Active Orders? The Lord declared that Mary's was the best part, and she is the type of the contemplative life.[491] Religious Orders differ from one another primarily according to the ends they have in view, but secondarily according to the works they practise. And since one thing cannot be said to be superior to another save by reason of the differences between them, it will follow that the superiority of
St. Thomas Aquinas—On Prayer and The Contemplative Life

Christian Perfection
Definition of perfection: Unblemished, blameless, pure. We are commanded to be perfect. "Be ye therefore perfect, even as your Father which is in heaven is perfect."--Matt. 5:48. "For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection. Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you."--2 Cor. 13:9, 11. "Therefore leaving the principles of the doctrine of Christ,
J. W. Byers—Sanctification

The Christian's Fellow Man
Scripture references: Luke 10:29-37; Matthew 7:12; 5:16; Luke 12:13-15; 1 Corinthians 13; Matthew 7:3-5; 5:42-49; John 21:21, 22. MAN AND OTHER MEN The Question of Relationship.--One of the most important questions is that of the relation which a man shall hold to other men. 1. It is fundamental in every system of philosophy and religion. The answers, which are given, show their widespread practical bearing in the social, industrial and political spheres, as well as in the religious. 2. It is imperative
Henry T. Sell—Studies in the Life of the Christian

Links
Luke 10:25 NIV
Luke 10:25 NLT
Luke 10:25 ESV
Luke 10:25 NASB
Luke 10:25 KJV

Luke 10:25 Bible Apps
Luke 10:25 Parallel
Luke 10:25 Biblia Paralela
Luke 10:25 Chinese Bible
Luke 10:25 French Bible
Luke 10:25 German Bible

Luke 10:25 Commentaries

Bible Hub
Luke 10:24
Top of Page
Top of Page