"Pages might be written about this parable, for every line is full of teaching, wrapped in beautiful words. But my object just now is only to draw your attention to the circumstance that the third person who passed the wounded man--and the only one who cared about his sufferings and took pains to relieve them--was a Samaritan. On this the point of the story turns. First a priest, and then a Levite, whose very offices alone should have made them ready helpers, had shunned their poor countryman, and had passed on without even a word of sympathy. But the person who did pity him, and, indeed, showered kindnesses upon him, was, not only neither priest nor Levite, not only a mere stranger--but a Samaritan. Now to say this was the same thing to the "lawyer" who was listening to the tale as to say that he was an enemy. The Lord could have chosen no stronger expression; in using it he spoke quite as plainly as when, once before, his words had been these: 'I say unto you which hear: Love your enemies, do good to them which hate you, bless them that curse you!' Clearly, then, it is only by understanding how the Jews felt toward the Samaritans, that we can grasp what the blessed Savior meant when he said that every disciple of his must love his 'neighbor' as himself." A striking example of the mode of using a full knowledge of customs and people to enrich the story is given by the same author in the following vivid word-picture of the thrilling experience of Zacharias. After describing the method of choosing by lot the priests to take charge of the temple services, the narrative continues: