WHO IS MY NEIGHBOR?Zechariah 7, 8

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And the word of the LORD came unto Zechariah, saying, Thus speaketh the LORD of hosts, saying,

Execute true judgment, and shew mercy and compassions every man to his brother: And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in

your heart. (Zechariah 7:8–10)

These are the things that ye shall do; Speak ye every man the truth to his neighbour; execute the judgment of truth and peace in your gates: And let none of you imagine evil in your hearts against his neighbour; and

love no false oath: for all these are things that I hate, saith the LORD. (Zechariah 8:16, 17) Job 2:11

Among the Jews the question, “Who is my neighbour?” caused endless dispute. They had no doubt as to the heathen and the Samaritans. These were strangers and enemies. But where

should the distinction be made among the people of their own nation and among the

different classes of society? Whom should the priest, the rabbi, the elder, regard as

neighbor?…Were they to regard the “unclean” as neighbors? (COL 376.1)

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This question Christ answered in the parable of the good Samaritan. He showed that our neighbor does not mean merely one of the

church or faith to which we belong. It has no reference to race, color, or class distinction.

Our neighbor is every person who needs our help. Our neighbor is every soul who is

wounded and bruised by the adversary. Our neighbor is every one who is the property of

God. (COL 376.2)

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The parable of the good Samaritan was in response to a question by a doctor of the law.

As the Saviour was teaching, “a certain lawyer stood up, and tempted Him, saying, Master, what

shall I do to inherit eternal life?” (COL 377.1)

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Jesus turned to him and asked him how he understood the law.

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The lawyer answered, “‘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.” “Thou hast answered right,”

Christ said; “this do, and thou shalt live.’” (COL 377.2)

The word neighbour is a translation of the Greek word plēsion, which means someone who lives nearby.

Even though the lawyer obviously knew who lived near him, he still asked, Who is my neighbour? (plēsion)

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Jesus answered by relating an incident which was fresh in the minds of his

hearers. Luke 10

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In journeying from Jerusalem to Jericho, the traveler had to pass through a portion of the wilderness of Judea. The

road led down a wild, rocky ravine, which was infested with robbers, and was often the scene of violence. It was

here that the traveler was attacked, stripped of all that was valuable, and left half dead by the wayside. As he lay thus,

a priest came that way; he saw the man lying wounded and bruised, weltering in his own blood; but he left him without rendering any assistance. He “passed by on the other side.” Then a Levite appeared. Curious to know

what had happened, he stopped and looked at the sufferer. He was convicted of what he ought to do, but it was not an agreeable duty. He wished that he had not come that

way so that he would not have seen the wounded man. He persuaded himself that the case was no concern of his, and he too “passed by on the other side.” (COL 379.2)

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But a Samaritan, traveling the same road, saw the sufferer, and he did the work that the others had refused to do. With gentleness and kindness he ministered to the wounded man. “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.” The priest and the Levite both professed piety, but the Samaritan showed that he was truly converted. It was no more agreeable for him to do the work than for the priest and the Levite, but in spirit and works he proved himself to be in harmony with God.

(COL 379)!12

The Samaritan had fulfilled the command, “Thou shalt love thy neighbour as thyself,” thus showing that he was more

righteous than those by whom he was denounced. Risking his own life, he had treated the wounded man as his brother. This Samaritan represents Christ. Our Saviour manifested

for us a love that the love of man can never equal. When we were bruised and dying, He had pity upon us. He did not

pass us by on the other side, and leave us, helpless and hopeless, to perish. He did not remain in His holy, happy home, where He was beloved by all the heavenly host. He

beheld our sore need, He undertook our case, and identified His interests with those of humanity. He died to save His

enemies. He prayed for His murderers. Pointing to His own example, He says to His followers, “These things I command you, that ye love one another”; “as I have loved you, that ye

also love one another.” John 15:17; 13:34. (COL 381.1) !13

The priest and the Levite had been for worship to the temple whose service was appointed by God

Himself. To participate in that service was a great and exalted privilege, and the priest and Levite felt

that having been thus honored, it was beneath them to minister to an unknown sufferer by the

wayside. Thus they neglected the special opportunity which God had offered them as His

agents to bless a fellow being. (COL 382.1)

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The sanctification of the soul by the working of the Holy Spirit is the implanting of Christ’s nature in humanity. Gospel religion is Christ in the life—a living, active principle. It is the

grace of Christ revealed in character and wrought out in good works. (COL 384.1)

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Love is the basis of godliness. Whatever the profession, no man has pure love to God unless he has unselfish love for his brother. But we can never come into possession of this spirit by trying to love others. What is needed is the love of Christ in the heart. When self is merged in Christ, love springs

forth spontaneously. The completeness of Christian character is attained when the impulse to

help and bless others springs constantly from within—when the sunshine of heaven fills the heart

and is revealed in the countenance. (COL 384.2)

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Jesus did not contend for His rights. Often His work was made unnecessarily severe because He was willing and uncomplaining. Yet He did not fail nor become discouraged. He lived above these difficulties, as if in the light of God’s

countenance. He did not retaliate when roughly used, but bore insult patiently. (DA 89.4)

Contend—strive, struggle, dispute earnestly, to debate, reprove sharply, strive in opposition, to

quarrel

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God will deal with the unworthy church member who defrauds his brother or the cause of God; the Christian need not contend for his rights. God will deal with the one who violates these

rights. “Vengeance is mine, I will repay, saith the Lord.” Romans 12:19. An account is kept of all these matters, and for all the Lord declares that

he will avenge. He will bring every work into judgment. (3SM 300.1)

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Christians need not contend for their rights. They stand under the protection of the banner

of Christ. They are to acknowledge the supreme authority of the King of kings and Lord of lords. In matters of difficulty between them and their brethren, they are not to appeal to Caesar or to Pilate. An account is kept of all these matters;

and in his own good time, Christ will avenge his own elect. God will deal with the one who defrauds his brother and the cause of God.

“Vengeance is mine,” he says; “I will repay.” (RH January 3, 1899, par. 9)

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And when the children of God manifest mercy, kindness, and love toward all men, they also are

witnessing to the character of the statutes of heaven. They are bearing testimony to the fact that “the law of the Lord is perfect, converting

the soul.” Psalm 19:7. And whoever fails to manifest this love is breaking the law which he professes to revere. For the spirit we manifest

toward our brethren declares what is our spirit toward God. (DA 505.1)

Matthew 19:19; 22:39; Mark 12:31—Love thy neighbour as thyself (plēsion, someone nearby)

Luke 10:17, 28—Love thy neighbour as thyself; this do (plēsion)

Romans 13:10—Love worketh no ill to his neighbour (plēsion)

Romans 15:2—Please your neighbor for his edification (plesion)

Ephesians 4:25—Speak truth with your neighbour (plēsion), for we are members one of another

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Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends (philos—people you know well and trust), nor thy

brethren (adelphos—have same parents), neither thy kinsmen (syngenes—related to you by blood or

marriage), nor thy rich neighbours (geiton—live nearby); lest they also bid thee again, and a

recompence be made thee. 13 But when thou makest a feast, call the poor, the maimed, the lame, the

blind: 14 And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at

the resurrection of the just. (Luke 14:12–14)

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In terms of the Israelite covenant, the terms “neighbor” and brother” are virtually synonymous; either term describes the Israelite who was also a

fellow member of the covenant, the closest of social relationships. More distant was the relationship of

the sojourner, the non-Israelite who took up residence in Israel. The sojourner was not related by blood but was subject to the laws of the land. Most distant were the “foreigner,” “stranger,” or “alien.”

Such relationships were not governed by the covenant but by the more general customs of hospitality. (See definition of neighbor, Eerdman’s Bible Dictionary)