Trinity XIII 2021
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.
(St. Luke 10. 23, 24)
Before Jesus proclaims the blessing that introduces today’s Gospel lesson, He had offered thanksgiving to His Father for beginning to generate a new kind of seeing and knowledge in the eyes of His Apostles, whose eyes were being opened, like newly-born babes, onto the new world of His mission and meaning. And yet no sooner had Jesus praised His Father for bringing new visual birth to His friends, than one man, a lawyer, stood up to assert his religious maturity and adulthood in the face of what he, no doubt, considered an exhortation to childishness or even spiritual infantilism. For those with the eyes to see and the ears to hear, Jesus will respond to the lawyer’s challenge with one of His own. As it turns out, the lawyer will unwittingly both reveal his own blindness and open the eyes of others to the predicament of their fallen condition and thus the vision for that new life which Christ alone can effect.
So, behold, a certain lawyer stood up, and tempted [Jesus], saying, Master, what shall I do to inherit eternal life? (St. Luke 10. 25) The lawyer resents Jesus’ blessing of the Apostles’ new spiritual vision and hearing, which seems to challenge and contradict his own. What he sees and hears seems alien or foreign to his long established religious practice. So, Jesus asks, What is written in the Law? How readest thou? (St. Luke 10. 26) The lawyer answers, 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. (Ibid, 27) Jesus answers, Thou hast answered right: this do, and thou shalt live. (Ibid, 28) Jesus is thinking: It is clear that you know the Law. So if you can do this, you shall find eternal life. That the lawyer cannot do or fulfill the Law naturally becomes clear immediately and this because he does not comprehend his own sinful limitations. Thus, the lawyer, willing to justify himself –or prove himself blameless, said unto Jesus, And who is my neighbour? (St. Luke 10. 29) Had he been able to keep or do the Law, he would not have needed to ask the question. The condescending superiority and pride in his question reveal that he does not intent to treat everyone as his neighbor. The lawyer may have known the Law, but he did not know who his neighbor was, and so was not able to love his neighbor as himself. St. Cyril suggests in asking, ‘Who is my neighbor’, he reveals to us that he is empty of love for his neighbor, since he does not consider anyone as his neighbor; and consequently he is also empty of the love of God. (C.A. Pent. xii)
This latter point will prove decisive as Jesus hammers home its implication in today’s Parable. Jesus continues: 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. (St. Luke 10. 30) Here Jesus pictures and narrates the story of everyman’s Fall, and how God, through Him, will respond to it. All men, because of sin, have freely chosen to journey down from the paradise of God’s Jerusalem and into the sinful world of earthly Jericho. As a result, they have fallen in with the devil and his angels, who have stripped them of the clothing of their original righteousness and wounded them with the sting of death, [which is] sin (1 Cor. xv. 56). Fallen man is wounded and abandoned but is left only half dead in relation to God. Throughout the course of man’s fallen history great men, enlightened and educated in the dictates of the Law –like today’s lawyer, have passed by but have found themselves incapable of helping him effectively. Jesus says, All others who came before me were thieves and robbers. (John x. 8)
So, Jesus continues. 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. (St. Luke 10. 31, 32) The Priest and the Levite represent the law and the prophets (Origen, “What shall I do for Eternal Life?”) of all ages, who might very well have the wisdom to describe man’s indenture to the Law of Sin and even the hope that is to come in prophecy but cannot offer the present Grace to help in time of need. This is because they cannot identify with the man who is aware that he is fallen from God and wounded by sin. They do not see in the ditch another self like themselves in desperate need of God’s Grace.
Next, we read: 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. (St. Luke 10. 33, 34) The man who knows that he is fallen from Divine Grace in earthly life lies helpless in the ditch. Along comes a Samaritan- literally an alien and exile to the Law and Promises of Israel. Yet, Samaritan means one who observes the Law, and this Good Samaritan will turn out to be the only one who will fulfill the Law. For this Samaritan is one who is so full of compassion and mercy that he alone can impart the love that he receives from God to others. He is the love of God and the love of neighbor. Thus, he alone can heal fallen man. Only he can draw near to, touch, and remedy every man’s spiritual alienation from God. As Origen reminds us, Providence was keeping the half-dead man for One who was stronger than the Law and the Prophets. (Idem) Thou art a Samaritan and hast a devil, the Priest and Levite proclaimed. Nevertheless, Samaritan means guardian who comes down with a medicine bag full of spiritual remedies. He carries with him bandages, oil, and wine, for He expects to find not only this self-consciously fallen man, but all self-consciously fallen men who know and experience sin’s desperate hold and sway in their lives. And this Samaritan sets fallen man upon his own beast -His back and will carry him up to full and complete spiritual health as the love of his neighbor becomes the labor of His lifetime.
The Good Samaritan is, of course, Christ Jesus Himself, who alone bears and carries the burden and weight of all self-consciously sick sinners on to their healing redemption. He carries man to an inn and cares for him. The inn symbolizes that temporary hospital for sinners who are merely passing through this vale of tears to God’s Kingdom. Specifically it refers to the Church, whose innkeepers are first the Apostles and then their successors. Jesus the Good Samaritan spends a night in the inn, the forty days of His Resurrection, in which He cares for fallen man and then teaches the innkeepers- His Disciples, how to continue the work He has so lovingly begun. 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. (St. Luke 10. 35) The Good Samaritan leaves the innkeepers with two pence, the price He pays for the salvation of their souls -His Body and Blood. These gifts He leaves with the Church as a means of ongoing spiritual convalescence. The price has been paid, the offering has been made, and because of what Jesus Christ, the Good Samaritan, has done, the salvation process has been well underway ever since. When the Good Samaritan returns, He will repay to the spiritual caregivers of the Church what He owes them –the salvation He has gifted to them as the mercy that keeps on giving. At the conclusion of the Parable, Jesus asks the lawyer and us, Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? (Ibid, 36) The lawyer answered He that showed mercy on him. (Ibid, 37) Jesus said, Go and do thou likewise. (Ibid, 38)
This morning we ponder the significance of the parable for our own lives. Who is my neighbor, we ask with the lawyer? We learn that our neighbor is not, first and foremost, the man in the ditch, but the Good Samaritan or Jesus Christ Himself. Our neighbor then is not then, first, the man upon whom we are called to show mercy. Rather our neighbor is the One who shows mercy upon us. For, truly, we are the man in the ditch in need of redemption and salvation. Until we realize this, we can never be filled with Christ’s loving compassion and care that will bring new birth in us and through us for all our neighbors. That is, until we realize that Christ Jesus is the Good Samaritan who comes to bind up our wounds, heal our bodies and souls, take us into the inn of the Church, where we are convalescing by the Grace of God through the movements and motions of His Holy Spirit, we shall never sufficiently receive with thanksgiving that Saving Love which is born to be shared. The Priests and Levites are not the only ones who pass by the real problem. We do also, whenever we forget that this inn is a hospital, and we are here because we are sick, and in need of the Good Samaritan’s loving cure. But if we accept the loving remedy that Jesus Christ, God’s Good Samaritan, brings to our fallen condition, we shall be nothing less than sore amazed as His incessant desire and all-powerful might to sanctify and save our souls. We shall be startled and stupefied with the work of the Holy Spirit in our lives. Then, we shall not only see, hear, and obey God’s law of Love for ourselves, but we shall love our neighbors as ourselves because God’s love in our hearts cannot help but touch others. We shall receive from God, of whose only gift it cometh that [His] faithful people do unto [Him] true and laudable service. (Collect Trinity XIII) This service is to love God wholly and our neighbor as ourselves. So, with the Venerable Bede, Let us love the One who has healed our wounds as the Lord our God and let us love Him as our neighbor also. (PL 92, Luke)
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