Parable of the Good Samaritan

Most people understand the basic point of this well-known parable. The whole story describes working compassion as contrasted to selfishness. It also clarifies just who is our neighbor.

Paul admonishes us in Ephesians 4:32 to "be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. As Christians, we have a responsibility to be kind ...

A well-known principle of Bible study is that repetition is among the best forms of emphasis. If God states something once, it is important, and if twice, ...

Last month, a town hall meeting was held at my place of employment, and a minister opened the meeting with a story, which went something like this: A long time ago, a king traveling through his kingdom ...

Kindness, the fifth fruit of the Spirit in Galatians 5, goes hand-in-hand with love. It is an active expression of love toward God and fellow man. As we come out of this calloused world, we must develop kindness through the power of God's Spirit.

Clyde Finklea, reflecting on Joseph Felix's book Lord Have Murphy, a humorous analysis of Murphy's Law, asserts that it is impossible to become perfect without having mercy or compassion. The parable of the good Samaritan provided a exemplary model for dev. . .

Mercy is a virtue that has gone out of vogue, though it is sometimes admired. Jesus, however, places it among the most vital His followers should possess.

John Ritenbaugh examines those sins done in ignorance, negligence, or missing the mark, suggesting that those thoughts, words, or behaviors not in alignment with the mind of God (which should be our inward standard of righteousness) are also flagrant viola. . .

James Beaubelle, insisting that there is nothing passive in the way God deals with His people and His creation, asserts that the God of the Bible was and is actively involved in the lives of His people with the expectation that they become active also. The. . .

Martin Collins, citing Ephesians 4:29-32, warns against corrupt, bitter, and wrathful communication, a practice which may grieve or attenuate God's Spirit. We have the tendency to nurse or harbor grievances and bitterness, souring our outlook on everything. . .

We are called to take on the very nature of God, to put on the love of God. Surprisingly, We can rekindle our first love by ardently keeping God's Commandments.

Philosophers and ethicists, steeped in humanism, shoot wide of the truth in answering, 'Who is my neighbor?' Charles Whitaker explains that the Bible reveals the answer to this big moral question, as well as providing sensible guidelines on the finer detai. . .

Clyde Finklea, referring to a book by billionaire J. Paul Getty, How To Be Rich, which discusses being a rich person (that is, living as one) rather than becoming a rich person, asks the question, "How can God's People Be Christian?" Christ, at L. . .

John Ritenbaugh, using the term "malignant narcissism" (from M. Scott Peck's book "People Of The Lie") to describe the blind Laodicean pride which denies our inherent sinfulness and imperfection by means of clever self-decptive quibblin. . .

Charles Whitaker, referencing game theory, reminds us that the failure to make a decision in fact represents a decision. Consequences—even of inaction—are inevitable; everything matters. The act of "passing" in a poker game effects al. . .