This passage continues the theme of the presence of the kingdom:
the sending of the seventy (“The Kingdom is coming.”) (10:1-16)
the announcement of Satan’s fall (10:17-20)
praise for God’s revelation in the Son incarnated (10:21-24)
The question that prompts the Parable of the Good Samaritan is a teacher of the Law basically asking, “How do I participate in this Kingdom?”[1] Before we get into the story, let’s set the background for why it matters that the hero of the parable is a Samaritan.
Samaritans and Jews had notoriously bad relations. The following Jewish texts give just a few examples.
Sirach 50:25-26: “Two nations my soul detests, and the third is not even a people: Those who live in Seir, and the Philistines, and the foolish people that live in Shechem (Samaria).”
Testament of Levi 7.2: “Shechem shall be called ‘City of the Senseless,’ because as one might scoff at a fool, so we scoffed at them.”
Rabbi Eliezer used to say: “He that eats the bread of the Samaritans is like to one that eats the flesh of swine.”[2]
Their intense disliked played out in practical ways.
At the time of Antiochus Epiphanes (2nd century BC), the Samaritans denied being related to the Jews and renamed their temple a temple of Zeus to avoid persecution.[3]
Josephus records that at one point Jewish people destroyed the city with the temple down to rubble. Meanwhile, the Samaritans desecrated the Jerusalem Temple by scattering bones in it one night during Passover (shortly before 9 A.D. which would have been close to the Jesus, as a 12-year-old, was hanging out at the temple as recorded in Luke 2).
This brings us to the text.
Now an expert in religious law stood up to test Jesus, saying, “Teacher, what must I do to inherit eternal life?” Jesus said to him, “What is written in the law? How do you understand it?”
The expert answered, “Love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and love your neighbor as if your neighbor were yourself.” Jesus said to him, “You have answered correctly; do this, and you will live.” But the expert, wanting to justify himself, said to Jesus, “And who is my neighbor?”
Jesus replied, “A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him up, and went off, leaving him half dead. Now by chance a priest was going down that road, but when he saw the injured man he passed by on the other side.
So too a Levite, when he came up to the place and saw him, passed by on the other side. But a Samaritan who was traveling came to where the injured man was, and when he saw him, he felt compassion for him. He went up to him and bandaged his wounds, pouring oil and wine on them.
Then he put him on his own animal, brought him to an inn, and took care of him. The next day he took out two silver coins and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’
“Which of these three do you think became a neighbor to the man who fell into the hands of the robbers?” The expert in religious law said, “The one who showed mercy to him.” So Jesus said to him, “Go and do the same.”
Let’s talk about the Priest and Levite first.
At the time of Jesus' ministry in Palestine, Roman military occupation was causing breakdown in local law enforcement. The road from Jerusalem to Jericho was notoriously dangerous, with robbers often setting set ambushes for people travelling the road. Finding a dude beaten near to death and robbed meant bandits were close by. The first two men might have hurried on because they thought the guy was already dead and they feared being attacked. They may have thought the whole thing was a trap, like Loki’s “Get help!” in Thor:Ragnarok.
Also, priests were prohibited from having contact with corpses except those of close relatives,[4]and this exception was not allowed to the high priest[5] or a Nazarite.[6] Since you could be defiled just by being in contaminated air, the rabbis established a ‘six feet of distance minimum’ rule.[7]
I can imagine the early audience nodding along at this point. Of course. These were holy men. They couldn’t afford to get defiled; if it was a potential trap, they were just being wise.
However…. Let’s say the Priest and Levite thought he was dead. Jewish people were commanded to bury a neglected corpse, as were priests and Nazarites.
Second, for most Jews, saving a life was far more important than ritual uncleanness. Whether the priest and the Levite thought he was dead or alive is unclear, but in either case they had the obligation to help, either to bury the corpse despite defilement or to assist the man in need.[8]
So, now maybe think of Jesus’ audience nodding along: “Yep. This is a “real world” tension on that road. We understand their fear and desire for purity, but they really should have stopped.” Of all people, the teacher of the law should have been tracking.[9]
But…let’s add another layer. The Jewish people thought of their responsibilities as a series of concentric circles: family first, then those of Jewish descent, then those not ancestrally Jewish who followed the Law and lived in Jewish community. The closer one was to the center, the more one deserved help. To those outside – Gentiles, foreigners, strangers - there was no obligation. But…. a debate raged about these lines.[10] Some people loved the lines; others didn’t.
Tobit: “Place your bread on the grave of the righteous, but give none to sinners.”
“Give to the devout, but do not help the sinner. Do good to the humble, but do not give to the ungodly…”
Rabbi Nathan: “If he acts as thy people do, thou shalt love him; but if not, thou shalt not love him.”
However, some of the Jewish people thought those lines were a bad idea:
Josephus, Contra Apionem: “He who refuses to a suppliant the aid which he has power to give is accountable to justice.”
Testament of Issachar: “I acted in piety and truth all my days. The Lord I loved with all my strength; likewise, I loved every human being as I love my children.”
There was a popular story of rabbi Bar Kappara helping a shipwrecked Roman proconsul by taking him home and giving him food, drink, and money.[11]
So here we are in the tension again. The lawyer’s question implies that there is such a thing as a non-neighbor. Traditionally, “neighbor” would refer to a fellow Jew, so his viewpoint is not that unusual. But there were plenty of Jewish people who pushed back on that notion and believed there were no non-neighbors.[12]
This is a profoundly weighty question. Jesus is not going to settle them with his answer; he’s going to unsettle them. Let’s see if we can join them J
* * * * *
1. With the parable, Jesus’ audience surely remembered Leviticus 19:33-34.
“When a foreigner resides among you in your land, do not mistreat them. The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the Lord your God.”
Love does not permit us to merely love those who are “our kind.” No one is a non-neighbor. Disciples of Jesus should refuse to stop expanding the circle that defines “neighbor” and instead continue drawing bigger circles until they surround everyone, even their enemies, and the line becomes pointless. It’s hard – it might feel like carrying a cross - but no alternative is allowed for followers of Jesus.[13]
2. When we truly experience the love of the truly Good Samaritan (Jesus), we will “go and do likewise” (Luke 10:37). We love our enemies because Jesus loved us first. We offer merciful help to those who are troubled – i.e. everyone - because Jesus showed us mercy first. The word used in the original Greek means the Samaritan had “pity from the deepest part of the soul.” The original Greek says that the Samaritan showed the kind of care that is “shown by parents and nurses to children.”
Do you want to have the heart of the Good Samaritan as you interact with others? Get to know the heart of the Ultimate Good Samaritan: Jesus found us; saved us; washed us in the baptism of water, the Holy Spirit, and the Blood of Jesus; and set us in the ‘inn’ of a local church congregation for ongoing ministry and safety.[14] Let’s go and do likewise by imitating the heart of God for others.
3. Jesus does not specify the identity of the victim. This establishes what some call “the universal neighborhood of mankind.” Even if someone is not a brother or sister in Christ, they are a neighbor to whom we should show love and mercy. The Samaritan treated the wounds with oil and wine he could have sold or used for himself. He may have torn up his own clothes to bind the wounds. He walks, and put the man on his donkey. I think this is what the now hotly debated “He gets us” foot-washing commercial was trying to convey – the “universal neighborhood of mankind” as described and lived by Jesus. Maybe they should have done this quick parable instead. This idea is now copyrighted J
4. If the Good Samaritan is a model for us, so is the innkeeper. The Good Samaritan helped in the moment; the innkeeper helped long term. Maybe think of the inn as either church life in general or a long-term relationship we have with someone who has been beaten up evil, sin, or just life. We have no idea what followed in the parable: how long it took for the man to recover; whether there were more bills to pay; if the man ever did recover.[15] Turns out there are two merciful people in this story,[16] and where to draw the line on extending mercy and generosity remains open-ended at the end of the parable.[17]
5. I wonder who the controversial hero and anonymous victim would be in the United States today? They would have to be someone from a people group who scares or angers us; a group whose worship we think is terribly misguided; a group with whom the Christian community may have a combative history; a group we cannot envision God ever using in a meaningful way; a group in which we think people have no idea how to do good. Then, we would have to change the Levite and priest to respected members of our church or community or political party. Adam Clarke, say more!
“Remember, this kindness is for any person, of whatever nation, religion, or kindred, whom he finds in necessity. [The language] signifies one who is near, [or] next, [which]makes any person our neighbor whom we know; and, if in distress, an object of our most compassionate regards. If a man came from the most distant part of the earth, the moment he is near you he has a claim upon your mercy and kindness, as you would have on his, were your dwelling-place transferred to his native country…. Any person whom you know, who dwells hard by, or who passes near you, is your neighbor while within your reach.”(Adam Clarke)
The possibilities for new Samaritans and victims are nearly endless, but the characters need to shock us as much as it did Jesus’ audience. Remember, Jesus said to the teacher, “Do this and live (the life of the Kingdom),” implying that Samaritan was doing just that. Jesus chose someone they assumed was sooooo far from God and demonstrated that person understood the Law better than they did, and thus lived more in tune with the heart of God. So for us, maybe this story is (hat tip to Tyler Watson for this list)…
The Parable of the Good Atheist. The Good Religious Right Christian. The Parable Good Progressive Christian. The Good Drug Addict. The Good Oil Tycoon. The Good Homeless Man. The Good NRA Member. The Good Black Lives Matter Activist. The Good Blue Lives Matter Advocate. The Good Communist. The Good Capitalist. The Good Undocumented Immigrant. The Good Border Patrol Officer. The Good Joe Biden Voter. The Good Donald Trump Supporter.
Find the one that makes you the most uncomfortable, and you’ll know you’re on the right track.[18]
Or….maybe that’s the list of victims on the side of the road. Maybe that’s all the people who, when they are in distress, all that matters is their distress. We are a church in the evangelical tradition, so let’s call this the Parable of the Good Evangelical. When we see those battered and bruised by life, do we ask if they deserve our help? Do we need to know if they are they Christian or Atheist, Religious Right or Left, Citizen or non-citizen, rich or poor, activist on the Right or Left, Communist or Capitalist, Biden or Trump supporter? Why would it matter?
“Love should not be limited by its object; its extent and quality are in the control of its subject.”[19]
When we can bring practical healing and introduce people to the Great Physician, we should do it. When we can bring practical hope and offer Gospel hope, we should bring them. When we can lead people to a place where they can find practical and spiritual rest, we should do that. And in all of this, we demonstrate the heart of Jesus in order to point to Jesus.
6. After the parable, Jesus asks his own question: Which of these was a neighbor? “Who is my neighbor?” is not the right question. The right question is, “Am I a good neighbor?” Being a good neighbor is now a moral goal for us, not a label for others. We should stop asking whom we must care for and just care for people. We should be State Farm.[20] Jesus didn’t close with, “Now think differently;” he said, “Go and do likewise.” The more merciful we are in tangible ways, the more we know we are moving toward that goal.
7. The parable, like most of Scripture, is concerned with identity. The teacher asks Jesus, “What do I have to do?” Jesus basically responds, “What kind of person are you?”
This is not a question of mere belief, but of what we are, particularly in relation to God and what motivates us and controls our being. Who we are cannot be separated from what we do. Or life with God in Christ is intended to be a relation of love that establishes an identity that we live out in our families and communities (1 John 4:10-11). The ‘doing’ that follows ‘being’ is not about earning salvation; it’s about being who we already are in Christ. [21]
_____________________________________________________________________________________
[1] Stories with Intent: A Comprehensive Guide to the Parables of Jesus, by Klyne R. Snodgrass
[2] Stories with Intent, by Klyne R. Snodgrass
[3] Heyoh! I didn’t realize this last week when I floated the idea that, when the 70 went to Samaritan territory and cast out demons, “I saw Satan fall from heaven” might have referred to Zeus and Olympus.
[4] Leviticus 21:1-4; 22:4-7; Ezekiel 44:25-27
[5] Leviticus 21:11
[6] Numbers 6:6-12
[7] Interesting side note about this distance. During the bubonic plague in the 1300s, when Catholic churches were closed, the priests would administer mass to parishioners by going door-to-door, handing the elements to them on a six-foot pole. Today, when we worry about spreading airborne disease (like Covid), the recommended distance to keep is still six feet. #fortrivianight
[8] Stories with Intent, by Klyne R. Snodgrass
[9] My discussion so far is built on the insights from “The Foolish Samaritan,” by Frances Coppola.
[10] The early church would continue to teach all-encompassing mercy:
· Didache 1:2: “The Way of Life is this: First, thou shalt love the God who made thee, secondly, thy neighbour as thyself. . . .”
· Barnabus 19:2, 5: “Thou shalt love thy maker. . . . Thou shalt love thy neighbour more than thy own life.”
[11] Stories with Intent, by Klyne R. Snodgrass
[12] Thanks to “Going Deeper in the Parable of the Good Samaritan,” by Michelle Barnewall for an insightful foundation on which I built.
[13] Stories with Intent, by Klyne R. Snodgrass
[14] “The bandages, oil, and wine are sacramental images for (1) the garment of baptism, which delivers us from the wounds of sin; (2) the oil of chrismation, which gives us new life in the Holy Spirit; and (3) the communion of the divine Blood, which leads to eternal life…the inn reveals the Church in which Christ's care is received.” (Orthodox Study Bible) This was the primary view of the Early Church Fathers.
[15] “The Parable Of The Good Samaritan’s Deeper Meaning,” by Candice Lucey
[16] “The Foolish Samaritan,” by Frances Coppola
[17] Which, I suspect, led to a LOT of conversation afterward.
[18] Rereading the Parable of the Good Samaritan, by Tyler Watson
[19] Expositor’s Bible Commentary
[20] “Every one… to whom the circumstances analogous to the instance of the Samaritan direct thee to exercise helpful love in order thereby to become his neighbour, thou hast to regard as thy neighbour.” (Myer’s New Testament Commentary)
[21] I am summarizing some marvelous thoughts from Rereading the Parable of the Good Samaritan, by Tyler Watson.