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The Ten
Commandments
by Thomas Watson
Love Your Neighbor
by Charles Spurgeon |
Love Thy Neighbour
"...thou shalt love thy neighbour as thyself..." Leviticus 19:18
"...Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets." Matthew 22:37-40
Thou shalt love thy neighbour as thyself; sincerely and heartily, as a man loves himself, doing all the good to him as a man does to himself, or would have done to himself, and hindering all the mischief done to him he would have himself preserved from; and it does indeed comprehend the whole of the second table of the law, and is the summary of it, and is pretty much the same our Lord says of it, that it is the second and great commandment, and like unto the first, on which two all the law and the prophets hang, (Matthew 22:37); and so the Apostle Paul makes all the laws of the second table to be comprehended in this, Romans 13:9, "For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself." Christ reduces all to two, love to God, and love to the neighbour; and the latter is the second in order of nature, time, dignity, and causality; the object of it being a creature; and the act itself being the effect of the former, yet like unto it: for though the object is different, yet this commandment regards love as the former, and requires that it be as that, true, hearty, sincere, and perfect; that it be with singleness of heart, always, and to all men; and that it spring from love to God. — John Gill's Exposition of the Entire Bible |
"By this we know that we love the children of God, when we love God, and keep his commandments. For this is the love of God, that we keep his commandments:" I John 5:2-3
By Greek, "In." As our love to the brethren is the sign and test of our love to God, so (John here says) our love to God (tested by our "keeping his commandments") is, conversely, the ground and only true basis of love to our brother.
we know John means here, not the outward criteria of genuine brotherly love, but the inward spiritual criteria of it, consciousness of love to God manifested in a hearty keeping of His commandments. When we have this inwardly and outwardly confirmed love to God, we can know assuredly that we truly love the children of God. "Love to one's brother is prior, according to the order of nature (see on 1Jo_4:20); love to God is so, according to the order of grace (1Jo_5:2). At one time the former is more immediately known, at another time the latter, according as the mind is more engaged in human relations or in what concerns the divine honor" [Estius]. John shows what true love is, namely, that which is referred to God as its first object. As previously John urged the effect, so now he urges the cause. For he wishes mutual love to be so cultivated among us, as that God should always be placed first [Calvin]. — JFB Commentary |
"And who is my neighbour?" Luke 10:29 See – Commentary
"Love worketh no ill to his neighbour: therefore love is the fulfilling of the law." Romans 13:10
Love worketh no ill to his neighbour,... That is, the man that truly loves his neighbour, will contrive no ill against him, nor do any to him; he will not injure his person, nor defile his bed, nor deprive or defraud him of his substance; or do hurt to his character, bear false testimony against him, or covet with an evil covetousness anything that is his; but, on the contrary, will do him all the good he is capable of:
therefore love is the fulfilling of the law: so far as a man loves his neighbour, he acts agreeably to the law, and the particular precepts of it above mentioned: what the apostle says of love to the neighbour, the Jews frequently say of love to God; "he that loveth God, hath fulfilled the decalogue, both above and below." |
Point One:
"If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also.
" I John 4:20-21
The sense is, that no man, whatever may be his professions and pretensions, can have any true love to God, unless he loves his brethren. The apostle is arguing from human nature as it is, and everyone feels that we are more likely to love one with whom we are familiar than one who is a stranger. If a professed Christian, therefore, does not love one who bears the divine image, whom he sees and knows, how can he love that God whose image he bears, whom he has not seen? — Albert Barnes' Notes on the Bible |
Point Two:
"But the tongue can no man tame; it is an unruly evil, full of deadly poison. Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
" James 3:8-10
The tongue is capable of rehearsing the praises, and setting forth the glories, of the eternal King: what a pity that it should ever be employed in a contrary work! It can proclaim and vindicate the truth of God, and publish the Gospel of peace and good will among men: what a pity that it should ever be employed in falsehoods, calumny, or in the cause of infidelity!
And therewith curse we men - In the true Satanic spirit, many pray to God, the Father, to destroy those who are objects of their displeasure! These are the common swearers, whose mouths are generally full of direful imprecations against those with whom they are offended. The consideration that man is made after the image of God should restrain the tongue of the swearer; but there are many who, while they pretend to sing the high praises of God, are ready to wish the direst imprecations either on those who offend them, or with whom they choose to be offended. — Adam Clarke's Commentary on the Bible |
Point Three:
"For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." Matthew 25:35-36; 40
For I was an hungered and ye gave me meat... This, and the following, are not mentioned as causes of the kingdom being prepared for them, or of their being entitled to it, or of their being put into the possession of it; but as descriptive of their characters, and as testimonies and evidences of the grace of God in them; by which it appeared, that they were the blessed of his Father, having his special grace vouchsafed unto them; and that they were the children of God, to whom the inheritance of the kingdom belonged, and for whom it was prepared: for what was done by them in time, could never be the cause of what was done for them in eternity, or before, or from the foundation of the world; nor is there any proportion between a kingdom, and such services as here mentioned: and besides, this kingdom is by inheritance, and not, merit; is prepared by God, and not procured by men, and was got ready for them before they had a being; and therefore could not be caused by any actions of theirs: what is here, and in the following instances, said to be done to Christ, is not to be understood of him personally, but mystically, of the members of his body, as he himself explains it, Matt. 25:40, and the sense is, that when some of the servants of Christ, ministers, or private Christians, were in distress for want of the necessaries of life, these gracious souls supplied them with food; which to do, especially in a time of persecution, showed not only love to Christ, but great faith in him, and that they were not ashamed of him, and their profession of him, nor of his poor ministers and members; for this was done by them, not as the effect of mere humanity to the poor in general, but as an instance of affection to Christ's poor; and was done for his sake, and because they belonged to him, were preachers of his Gospel, and professors of his name; and therefore was considered as if done to himself personally:
I was thirsty, and ye gave me drink; not gall and vinegar, as the Jews did, but a cup of cold water in the name of a disciple, prophet, and righteous person, and because belonging to Christ: this is taken notice of with acceptance by him; and such shall not lose the reward of grace. The Targumist has a passage which may be compared with this:
"Solomon said, by a spirit of prophecy from before the Lord; the Lord of the world shall say to all the righteous in the presence of everyone, go taste, with joy, thy bread which is returned unto thee, for thy bread which thou hast given to the poor and needy, who were hungry; and drink with a good heart the wine which is laid up for thee in paradise, instead of thy wine, which thou hast mingled for the poor and needy, who were thirsty; for, lo! now are thy works accepted before the Lord."
I was a stranger, and ye took me in, or "gathered me": Such servants of Christ as were obliged to quit their habitations through the violence of persecution, and were scattered abroad, or went about preaching the Gospel; such were by these righteous ones taken into their houses, and provided for with food and lodging, and every convenience of life; as they were by Gaius, and others.
And the king shall answer, and say unto them,... Christ, though a king, and now appearing in great glory and majesty, yet such will be his goodness and condescension, as to return an answer to the queries of his people; blushing and astonished at his notice of their poor services, which they know to be so imperfect, and are always ready to own themselves unprofitable servants; and this he will do in the following manner:
verily I say unto you; a way of speaking often used by him, when here on earth, when he, in the strongest manner, would asseverate anything as truth, and remove all doubt and hesitation about it,
Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me: which is to be understood, not in so limited a sense, as to regard only the apostles, and the least of them, for these were not the only brethren of Christ; nor in so large a sense, as to include all in human nature; but the saints only, the children of God, and household of faith: for though acts of charity and humanity are to be done to all men, yet especially to these; and indeed, these only can be considered as the brethren of Christ, who are born of God, and do the will of Christ; for such he accounts his mother, brethren, and sisters; and who are not only of the same human nature, but in the same covenant with him, and the sons of God, not by nature, as he is the Son of God, but by adoption, and so are heirs of God, and joint-heirs with Christ: now he that does any of the above acts of kindness to these "brethren" of Christ, and because they stand in such a relation to him, even the "least" of them: though he is not an apostle, or a martyr, or a preacher of the Gospel, or has any considerable gifts and abilities for usefulness, but is a weak believer in spiritual things, as well as poor in temporal things; and though it is but to "one" of these opportunity and circumstances not allowing it to be done to more; yet as such is the humility and condescension of this great king, as to account such mean persons his brethren; such also is his grace and goodness, as to reckon every instance of kindness and respect shown to them, as done to himself in person; and will take notice of it, accept and reward it, as if it had been so done. — John Gill's Exposition of the Entire Bible |
And who is my neighbour? Luke 10:29 Back to Main Article
We are concerned to know who is our neighbour, whom by the second great commandment we are obliged to love. This is another of this lawyer's queries, which he started only that he might drop the former, lest Christ should have forced him, in the prosecution of it, to condemn himself, when he was resolved to justify himself. As to loving God, he was willing to say no more of it; but, as to his neighbour, he was sure that there he had come up to the rule, for he had always been very kind and respectful to all about him. Now observe,
1. What was the corrupt notion of the Jewish teachers in this matter. Dr. Lightfoot quotes their own words to this purport: "Where he saith, Thou shalt love thy neighbour, he excepts all Gentiles, for they are not our neighbours, but those only that are of our own nation and religion." They would not put an Israelite to death for killing a Gentile, for he was not his neighbour: they indeed say that they ought not to kill a Gentile whom they were not at war with; but, if they saw a Gentile in danger of death, they thought themselves under no obligation to help to save his life. Such wicked inferences did they draw from that holy covenant of peculiarity by which God had distinguished them, and by abusing it thus they had forfeited it; God justly took the forfeiture, and transferred covenant-favours to the Gentile world, to whom they brutishly denied common favours.
2. How Christ corrected this inhuman notion, and showed, by a parable, that whomsoever we have need to receive kindness from, and find ready to show us the kindness we need, we cannot but look upon as our neighbour; and therefore ought to look upon all those as such who need our kindness, and to show them kindness accordingly, though they be not of our own nation and religion. Now observe,
(1.) The parable itself, which represents to us a poor Jew in distressed circumstances, succoured and relieved by a good Samaritan. Let us see here,
[1.] How he was abused by his enemies. The honest man was traveling peaceably upon his lawful business in the road, and it was a great road that led from Jerusalem to Jericho, Luk_10:30. The mentioning of those places intimates that it was matter of fact, and not a parable; probably it happened lately, just as it is here related. The occurrences of Providence would yield us many good instructions, if we would carefully observe and improve them, and would be equivalent to parables framed on purpose for instruction, and be more affecting.
This poor man fell among thieves. Whether they were Arabians, plunderers, that lived by spoil, or some profligate wretches of his own nation, or some of the Roman soldiers, who, notwithstanding the strict discipline of their army, did this villany, does not appear; but they were very barbarous; they not only took his money, but stripped him of his clothes, and, that he might not be able to pursue them, or only to gratify a cruel disposition (for otherwise what profit was there in his blood?) they wounded him, and left him half dead, ready to die of his wounds. We may here conceive a just indignation at highwaymen, that have divested themselves of all humanity, and are as natural brute beasts, beasts of prey, made to be taken and destroyed; and at the same time we cannot but think with compassion on those that fall into the hands of such wicked and unreasonable men, and be ready, when it is in our power, to help them. What reason have we to thank God for our preservation from perils by robbers!
[2.] How he was slighted by those who should have been his friends, who were not only men of his own nation and religion, but one a priest and the other a Levite, men of a public character and station; nay, they were men of professed sanctity, whose offices obliged them to tenderness and compassion (Heb_5:2), who ought to have taught others their duty in such a case as this, which was to deliver them that were drawn unto death; yet they would not themselves do it. Dr. Lightfoot tells us that many of the courses of the priests had their residence in Jericho, and thence came up to Jerusalem, when it was their turn to officiate there, and so back again, which occasioned abundance of passing and repassing of priests that way, and Levites their attendants. They came this way, and saw the poor wounded man.
It is probable that they heard his groans, and could not but perceive that if he were not helped he must quickly perish. The Levite not only saw him, but came and looked on him Luk_10:32. But they passed by on the other side; when they saw his case, they got as far off him as ever they could, as if they would have had a pretence to say, Behold, we knew it not. It is sad when those who should be examples of charity are prodigies of cruelty, and when those who should by displaying the mercies of God, open the bowels of compassion in others, shut up their own.
[3.] How he was succoured and relieved by a stranger, a certain Samaritan, of that nation which of all others the Jews most despised and detested and would have no dealings with. This man had some humanity in him, Luk_10:33. The priest had his heart hardened against one of his own people, but the Samaritan had his opened towards one of another people. When he saw him he had compassion on him, and never took into consideration what country he was of. Though he was a Jew, he was a man, and a man in misery, and the Samaritan has learned to honour all men; he knows not how soon this poor man's case may be his own, and therefore pities him, as he himself would desire and expect to be pitied in the like case. That such great love should be found in a Samaritan was perhaps thought as wonderful as that great faith which Christ admired in a Roman, and in a woman of Canaan; but really it was not so, for pity is the work of a man, but faith is the work of divine grace.
The compassion of this Samaritan was not an idle compassion; he did not think it enough to say, "Be healed, be helped" (Jam_2:16); but, when he drew out his soul, he reached forth his hand also to this poor needy creature, Isa_58:7, Isa_58:10; Pro_31:20. See how friendly this good Samaritan was.
First, He went to the poor man, whom the priest and Levite kept at a distance from; he enquired, no doubt, how he came into this deplorable condition, and condoled with him.
Secondly, He did the surgeon's part, for want of a better. He bound up his wounds, making use of his own linen, it is likely, for that purpose; and poured in oil and wine, which perhaps he had with him; wine to wash the wound, and oil to mollify it, and close it up. He did all he could to ease the pain, and prevent the peril, of his wounds, as one whose heart bled with him.
Thirdly, He set him on his own beast, and went on foot himself, and brought him to an inn. A great mercy it is to have inns upon the road, where we may be furnished for our money with all the conveniences for food and rest. Perhaps the Samaritan, if he had not met with this hindrance, would have got that night to his journey's end; but, in compassion to that poor man, he takes up short at an inn. Some think that the priest and Levite pretended they could not stay to help the poor man, because they were in haste to go and attend the temple service at Jerusalem. We suppose the Samaritan went upon business; but he understood that both his own business and God's sacrifice too must give place to such an act of mercy as this.
Fourthly, He took care of him in the inn, got him to bed, had food for him that was proper, and due attendance, and, it may be, prayed with him.
Nay, Fifthly, As if he had been his own child, or one he was obliged to look after, when he left him next morning, he left money with the landlord, to be laid out for his use, and passed his word for what he should spend more. Twopence of their money was about fifteen pence of ours, which, according to the rate of things then, would go a great way; however, here it was an earnest of satisfaction to the full of all demands. All this was kind and generous, and as much as one could have expected from a friend or a brother; and yet here it is done by a stranger and foreigner.
Now this parable is applicable to another purpose than that for which it was intended; and does excellently set forth the kindness and love of God our Saviour towards sinful miserable man. We were like this poor distressed traveller. Satan, our enemy, had robbed us, stripped us, wounded us; such is the mischief that sin had done us. We were by nature more than half dead, twice dead, in trespasses and sins; utterly unable to help ourselves, for we were without strength. The law of Moses, like the priest and Levite, the ministers of the law, looks upon us, but has no compassion on us, gives us no relief, passes by on the other side, as having neither pity nor power to help us; but then comes the blessed Jesus, that good Samaritan (and they said of him, by way of reproach, he is a Samaritan), he has compassion on us, he binds up our bleeding wounds (Psa_147:3; Isa_61:1), pours in, not oil and wine, but that which is infinitely more precious, his own blood. He takes care of us, and bids us put all the expenses of our cure upon his account; and all this though he was none of us, till he was pleased by his voluntary condescension to make himself so, but infinitely above us. This magnifies the riches of his love, and obliges us all to say, "How much are we indebted, and what shall we render?"
(2.) The application of the parable.
[1.] The truth contained in it is extorted from the lawyer's own mouth. "Now tell me," saith Christ, "which of these three was neighbour to him that fell among thieves (Luk_10:36), the priest, the Levite, or the Samaritan? Which of these did the neighbour's part?" To this the lawyer would not answer, as he ought to have done, "Doubtless, the Samaritan was;" but, "He that showed mercy on him; doubtless, he was a good neighbour to him, and very neighbourly, and I cannot but say that it was a good work thus to save an honest Jew from perishing."
[2.] The duty inferred from it is pressed home upon the lawyer's own conscience: Go, and do thou likewise. The duty of relations is mutual and reciprocal; the titles of friends, brethren, neighbours, are, as Grotius here speaks to equally binding on both sides: if one side be bound, the other cannot be loose, as is agreed in all contracts. If a Samaritan does well that helps a distressed Jew, certainly a Jew does not well if he refuses in like manner to help a distressed Samaritan. These kind offices are to be reciprocated. "And therefore go thou and do as the Samaritan did, whenever occasion offers: show mercy to those that need thy help, and do it freely, and with concern and compassion, though they be not of thy own nation and thy own profession, or of thy own opinion and communion in religion. Let thy charity be thus extensive, before thou boastest of having conformed thyself to that great commandment of loving thy neighbour."
This lawyer valued himself much upon his learning and his knowledge of the laws, and in that he thought to have puzzled Christ himself; but Christ sends him to school to a Samaritan, to learn his duty: "Go, and do like him." Note, It is the duty of every one of us, in our places, and according to our ability, to succour, help, and relieve all that are in distress and necessity, and of lawyers particularly; and herein we must study to excel many that are proud of their being priests and Levites. |
Love Your Neighbor
by Charles H. Spurgeon
"You shall love your neighbor as yourself." Matthew 19:19
Our Savior very often preached upon the moral precepts of the Law. Many of the sermons of Christ, and what sermons
shall compare with them? have not what is now currently called "the Gospel" in them at all. Our Savior did not
every time He stood up to preach declare the depravity of man or the doctrine of election, or of limited atonement, or of
effectual calling, or of final perseverance. No, He just as frequently spoke upon the duties of human life and upon those
precious fruits of the Spirit which are begotten in us by the grace of God.
Mark what I have just uttered. You may have started at it at first but upon diligent reading of the four Evangelists
you will find I am correct in stating that very much of our Savior's time was occupied in telling the people what they
ought to do towards one another. And many of His sermons are not what our precise critics would in these times call
sermons full of unction and savor. For certainly they would be far from savory to the sickly sentimental Christians who
do not care about the practical parts of religion.
Beloved, it is as much the business of God's minister to preach man's duty as it is to preach Christ's atonement and
unless he does preach man's duty he will never be blessed of God to bring man into the proper state to see the beauty of
the atonement. Unless he sometimes thunders out the Law and claims for his Master the right of obedience to it, he will
never be very likely to produce conviction certainly not that conviction which afterwards leads to conversion.
This morning I am aware my sermon will not be very unctuous and savory to you that are always wanting the same
round of doctrines, but of this I have but little care. This rough world sometimes needs to be rebuked and if we can get
at the ears of the people it is our business to reprove them. I think if ever there was a time when this text needed to be
enlarged upon it is just now. It is so often forgotten, so seldom remembered, "You shall love your neighbor as yourself."
I shall notice, first of all the command. Secondly, I shall try and bring some reasons for your obedience to it. And afterwards
I shall draw some suggestions from the Law itself.
I. First then, THE COMMAND.
It is the second great Commandment. The first is, "You shall love the Lord, your God," and there the proper standard is,
"you shall love your God more than yourself." The second Commandment is,
"You shall love your neighbor," and the standard there is a little lower but still pre-eminently high, "You shall love
your neighbor as yourself." There is the command. We can split it into three parts. Whom am I to love? "My neighbor."
What am I to do? I am to love him. How am I to do it? I am to love him as myself.
First, whom am I to love? I am to love my neighbor. By the word "neighbor" we are to understand any person who
is near us. It comes from two old words, nae or near, (near) and buer, (to dwell) persons residing, or being near us and if
anyone in the world is near us he is our neighbor. The Samaritan, when he saw the wounded man on the road to Jericho,
felt that he was in his neighborhood and that therefore he was his neighbor and he was bound to love him. "Love your
neighbor." Perhaps he is in riches and you are poor and you live in your little cottage side-by-side with his lordly mansion.
You see his estates, you mark his fine linen and his sumptuous raiment. God has given him these gifts and if He has
not given them to you, covet not his wealth and think no hard thoughts concerning him. There will ever be differences in
the circumstances of man, so let it be. Be content with your own lot if you can not better it but do not look upon your
neighbor and wish that he were poor as yourself. And do not aid or abet any who would rid him of his wealth to make
you rich. Love him and then you can not envy him. Perhaps, on the other hand, you are rich and near you reside the
poor.
Do not scorn to call them neighbors. Do not scorn to own that you are bound to love even them. The world calls
them your inferiors. In what are they inferior? They are your equals really, though not so in station. "God has made of
one blood all people that dwell on the face of the earth." You are by no means better then they. They are men and what
are you more than that? They may be men in rags, but men in rags are men and if you are a man arrayed in scarlet you are
no more than a man. Take heed that you love your neighbor even though he is in rags and scorn him not, though sunken
in the depths of poverty.
Love your neighbor, too, albeit that is of a different religion. You think yourself to be of that sect which is the nearest
to the truth and you have hope that you and your compeers who think so well shall certainly be saved. Your neighbor
thinks differently. His religion, you say, is unsound and untrue. Love him for all that. Let not your differences separate
him from you. Perhaps he may be right, or he may be wrong. He shall be the right in practice who loves the most. Possibly
he has no religion at all. He disregards your God, he breaks the Sabbath. He is confessedly an atheist, love him still.
Hard words will not convert him, hard deeds will not make him a Christian. Love him straight on. His sin is not against
you but against your God.
Your God takes vengeance for sins committed against Himself and you leave him in God's hands. But if you can do
him a kind turn, if you can find anything whereby you can serve him, do it, be it day or night. And if you make any distinction
make it thus, "Because you are not of my religion, I will serve you the more, that you may be converted to the
right. Whereas you are a heretic Samaritan and I an orthodox Jew, you are still my neighbor and I will love you with the
hope that you may give up your temple in Gerizim and come to bow in the temple of God in Jerusalem." Love your
neighbor, despite differences in religion.
Love your neighbor, although he oppose you in trade. It will be a motto hard to introduce upon the exchange, or in
trade. But nevertheless, it is one I am bound to preach to you that are merchants and tradesmen. A young man has lately
started a shop which you are afraid will damage you. You must not hurt him, you must neither think nor say anything to
injure him. Your business is to love him, for though he opposes you in your business, he is your neighbor. There is another
one residing near you who is indebted to you. If you should take from him all that he owes you, you will ruin him.
But if you let him keep your money for a little, he may weather the storm and succeed in his endeavors.
It is your business to love him as you love yourself. Let him have your money, let him try again and perhaps you shall
have your own and he shall be helped, too. With whomsoever you have dealings in your business, he is your neighbor.
Continued 
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Andrew Murray