Lucifer was once an honored angel, a cherub. He was perfect in beauty, full of wisdom, and was admitted to the holy mountain of God, where he walked in the midst of the stones of fire. He was in Eden, the garden of God, of which the one on earth was evidently a copy. His ways were perfect, and God gave him the work of "covering," and also anointed him.

But Lucifer was not satisfied. He was envious of God, he became lifted up because of his beauty; he corrupted his wisdom because of his brightness, and decided upon a course which he hoped would make him equal to God. He went so far that he said, "I am a God, I sit in the seat of God."

It would be hard to conceive of less thought of self and of more thought for others than is revealed in this parable. The fact that the man was a Samaritan is important for the reason that he had every ground for believing that the wounded man, being a Jew, hated Samaritans and would have nothing to do with them. (John 4:9.) Despite this the Samaritan did all that he could for the Jew. He did for an enemy all that he would or could do for a friend. We have no record that the Samaritan received any thanks for what he did.

Selfishness is self-love. It puts self before others. As such it is the very opposite of Christianity. Theologians generally hold that sin in its essential nature is selfishness. If love of God is Christianity, love of self must be anti-Christianity. Selfishness is the very essence of sin.

We believe that it can be shown that selfishness is one of the chief roots in all sin, perhaps the chief one. An examination of the Ten Commandments reveals that the transgression of them is rooted in selfishness. It is the one underlying principle that explains all violation of law. It is clearer in some violations than in others, but it is an essential principle in all. There is no such thing as disinterested sin. A man may be possessed of an evil spirit, and he may also be possessed of himself; and all men are thus possessed to a greater or a lesser degree.

If we understood better the heinous nature of selfishness, we would shun its first manifestation. Selfishness is a state of the heart and is not always shown in outward acts. In fact, it is possible for a person to do what outwardly appears to be a generous deed, but inwardly be contaminated with the worst kind of selfishness.

The man who contributes money or services to a political campaign and expects to be reimbursed in some way, is not generous. The man who serves God or contributes to His cause for the purpose of being saved is not actuated by pure motives. The man who does right because it pays, or who is honest because it is the best policy, has yet something to learn of Christian ethics. In fact, as we survey fields of Christian activity we wonder how much is done without ulterior motives, and whether selfishness is not connected with many of our apparently generous endeavors.

We must be careful, however, lest our reasoning bring us to the conclusion that all men are actuated by unworthy motives, and we are thus led to take the same position which Satan took when he accused Job of serving God for selfish advantage. There are many who worship God out of a pure heart, who are honest and sincere, and whose motives are unquestioned. This we not only admit but are glad to state. It is well for all of us, however, to adjudge out own motives, lest we mix selfishness with the pure gold of obedience. God wants us to serve Him because it is right, not for selfish advantage. Those who worship God must worship Him in spirit and in truth.