Luke 10:25-37 NIV - The Parable of the Good Samaritan - On - Bible Gateway Luke 10:25-37New International Version (NIV) The Parable of the Good Samaritan 25 On one occasion an expert in the law stood up to test Jesus. “Teacher,” he asked, “what must I do to inherit eternal life?” 26 “What is written in the Law?” he replied. “How do you read it?” 27 He answered, “‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’[ a ]; and, ‘Love your neighbor as yourself.’[ b ]” 28 “You have answered correctly,” Jesus replied. “Do this and you will live.” 29 But he wanted to justify himself, so he asked Jesus, “And who is my neighbor?” 30 In reply Jesus said: “A man was going down from Jerusalem to Jericho, when he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half dead.

31 A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. 32 So too, a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. 34 He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him. 35 The next day he took out two denarii[ c ] and gave them to the innkeeper.

‘Look after him,’ he said, ‘and when I return, I will reimburse you for any extra expense you may have.’ 36 “Which of these three do you think was a neighbor to the man who fell into the hands of robbers?” 37 The expert in the law replied, “The one who had mercy on him.” Jesus told him, “Go and do likewise.” Footnotes: The Good Samaritan The Good Samaritan Luke 10:25-37 Christian Love Whenever someone asked Jesus which of God's commandments was the most important, Jesus said these two are the most important of all: "Love the Lord your God with all your heart, and with all your soul, and with all your mind" and "Love your neighbor just as much as you love yourself." "Love" can mean many different things, but the "Christian love" that Jesus talked about means treating others with kindness and respect and helping them when they need it. It is the kind of love we do instead of the kind of love we feel. Parable of the Good Samaritan A parable is a short story that teaches a moral or spiritual lesson by comparing it to something from everyday life.

Jesus loved to tell a good story to make a point, and The Good Samaritan is one of His most famous parables of all. "Love your neighbor as yourself" was part of the Old Testament Law ( Leviticus 19:18 ) that was sacred to Jesus' kinfolk, the Jews. But, many people thought a "neighbor" meant only their fellow Jews. One day a lawyer asked Jesus, "And just who is my neighbor?" Jesus told the Parable of The Good Samaritan to answer his question in a way we can never forget: A Jewish man was taking a trip alone and was attacked by robbers. They beat him, robbed him of everything he had, and left him nearly dead beside the road. After while, a Jewish priest came along and saw the poor man lying beside the road. As a religious man, you would expect him to stop and do what he could to help. But, instead, he kept going and pretended he did not see. Later, a Levite came along. Levites were assistants to the priests, so you would expect him to stop and help, too. But, he did just like the priest and kept on going.

The Good Samaritan bandaged the man's wounds, put him on his own donkey and took him to an inn. Finally, a Samaritan man came by. Even though they both lived in the land of Palestine and shared a similar religion, the Jews and the Samaritans definitely did not think of each other as "neighbors." In fact, they hated each other. The Samaritans came from a different race of people than the Jews. They had considered each other enemies for hundreds of years and refused to even talk to each other! You would expect the Samaritan man to be the one who just passed by without helping. Instead, this Samaritan man took pity on the injured Jewish man. He bandaged his wounds. He put him on his own donkey and took him to an inn where he could be safe and recover. Since the injured man had been robbed of everything he had, the Samaritan man even paid his bill at the inn and paid the innkeeper to take good care of him!

After telling this story, Jesus turned to the lawyer who had asked, "And who is my neighbor?" and said to him, "Now which of the three men that passed by was a neighbor to the injured man?" The lawyer was forced to admit that it was the Samaritan who treated the injured man as a neighbor, not his fellow Jews who did nothing to help. Jesus then said, "Yes, now go and do the same!" Lesson If a Samaritan could be a neighbor to a Jew, and Jesus told us to "go and do the same," then all of God's people must be our neighbors and we must love them just as the Samaritan man did! Yet, Christians, Muslims, Jews, Catholics, Protestants, Hindus, Buddhists, African Americans, Native Americans, Hispanics, Asians, the poor, the homeless, the unattractive, gays, lesbians, the handicapped, the mentally ill, and countless other groups are still sometimes the victims of ridicule, hatred and discrimination. Jesus must be looking down with sadness that, after 2000 years, we have still not learned to love our neighbors!

Good Samaritan Good Samaritan The Good Samaritan (Luke 10:25-37) by Matthew S. Rindge Jesus’ teaching and storytelling abilities are on display in the dialogue about the Good Samaritan. Throughout the conversation Jesus employs a Socratic technique by mirroring the lawyer: he responds to the lawyer’s two questions not with answers but with questions of his own ( Luke 10:26 , Luke 10:36 ). Jesus only gives answers in response to answers the lawyer gives ( Luke 10:28 , Luke 10:37 ). Jesus thereby invites the lawyer to participate actively in exploring the answers to his own questions. As is typical of Jesus’ parables, this one disorients and subverts conventional views. How does a person inherit eternal life? In directing the lawyer to the law (“What is written in the law?”), and affirming his response (“You have given the right answer”), Jesus indicates that the key to inheriting eternal life is to be found not in him but in obeying the Torah commandments to love God and neighbor ( Deut 6:5 , Lev 19:18 ).

Ironically, Christians who locate eternal life in Jesus depart from Jesus’ own emphasis here. Torah obedience is one of several Jewish traditions elevated in Luke: it is the only Gospel that mentions Jesus’ circumcision and that concludes with Jesus’ followers worshiping God in the Jewish temple ( Luke 2:21 , Luke 24:53 ). As in Luke 18:18-30 , Jesus makes clear that eternal life is tied not only to Torah obedience but also to using one’s possessions to benefit strangers in desperate need. Most of the actual parable itemizes numerous specific ways the Samaritan aids the injured man: he uses his own oil and wine to bandage his wounds, places him on his own animal, takes him to an inn, takes care of him, pays the innkeeper two denarii, and remarkably, promises to repay the innkeeper whatever more costs are incurred in caring for the injured man. Loving one’s neighbor in this story is risky and economically costly. Jesus argues that inheriting eternal life is entirely dependent on loving God and neighbor ( Deut 6:5 , Lev 19:18 ).

There is no indication that faith, belief, ritual acts (for example, circumcision, temple worship, baptism, Eucharist), or one’s religious or ethnic status (as a Jew or Christian) play s any role in inheriting eternal life. Ethical action is all that matters, a point Jesus emphasizes in the only two answers he offers the lawyer: “Do this and you will live…Go and do likewise.” Jesus changes the focus of the word “neighbor” away from a recipient of love (as in Lev 19:18 , “love your neighbor,” and the lawyer’s own question in Luke 10:36 ) to the person who does the loving (“Which of these three was a neighbor to the man who fell into the hands of the robbers?”). There is a shift in this text from an object orientation, to love (“Whom shall I love?”) to a subject orientation, in which one develops a capacity for loving that is not dependent upon the identity of the one loved. What is significant about a Samaritan? Samaritans were ethnic and religious outcasts to many first-century Jews.

Descended from intermarriage between Israelites and foreigners, Samaritans were part Jewish; they were “Mudbloods” (to use J. K. Rowling’s phrase). Religious differences were significant. Samaritans only regarded the five books of the Torah as “Scripture”; they had their own version of these texts (the Samaritan Pentateuch), and—in violation of Deut 12 ; they worshipped God in their own temple at Mount Gerizim rather than at the temple in Jerusalem. Samaritans were to Jews what Muslim extremists are to many Christians in America: an ethnic and religious enemy. Jews and Samaritans visited violence upon each other, and in 128 B.C.E. some Jews destroyed the Samaritan temple. To call the Samaritan in the story “good” (a word never used in the text) is to participate in a racist assumption that being “good” is an unusual and noteworthy achievement for Samaritans. The use of the Samaritan subverts two conventional perceptions among ancient Jews. The first is the belief that eternal life is the exclusive privilege of one’s own religious (or ethnic) community.

But in this story the one who inherits eternal life (because of his love for the needy man) is the religious-ethnic outsider and enemy. (Potentially disturbing as well is the tacit claim that the priest and Levite would not inherit eternal life due to their failure to love the man in need.) The story threatens a second ancient Jewish perception: referring to the Samaritan, Jesus concludes the dialogue by saying, “Go and do likewise” ( Luke 10:37 ). Jesus presents the Samaritan not as someone to pity—or even love—but as a person to imitate. The ethnic and religious enemy is not only the story’s hero; he is the moral exemplar. Matthew S. Rindge, "Good Samaritan", n.p. [cited 16 Jan 2017]. Online: Contributors Matthew S. Rindge Associate Professor, Gonzaga University Matthew S. Rindge is associate professor of religious studies at Gonzaga University (Spokane, Washington).

In addition to several academic and popular articles on various subjects related to the Bible and popular culture, he is the author of Jesus’ Parable of the Rich Fool among Ancient Conversations on Death and Possessions (Society of Biblical Literature, 2011). He is currently writing Cinematic Parables: Subverting the Religion of the American Dream (Baylor University Press). Jesus responds to a lawyer’s question about eternal life by telling the parable of the Samaritan, a story that challenges notions of religious propriety. Did you know…? Jesus’ preferred method of teaching about God and humanity was through the vehicle of stories (parables). There are almost 40 of Jesus’ parables in the canonical Gospels, and almost one-third of Jesus’ teaching in Luke is in the form of stories. The parable of the Samaritan appears only in Luke’s Gospel. It is one of eight or nine uniquely Lukan parables that are not present in any other (canonical or extracanonical ) gospel. Most of these parables unique to Luke focus on wealth and possessions.

Far from imparting quaint moral lessons or “heavenly truths,” Jesus’ parables tend to disturb and disorient readers (or hearers) by assaulting and dismantling conventional views. The same question the lawyer poses to Jesus (“What must I do to inherit eternal life?”) is also later put to Jesus by a rich man ( Luke 18:18 ). In both cases, Jesus proposes that the answer to inheriting eternal life (1) is to be found in the Torah and (2) requires divesting oneself of wealth and possessions and giving such resources to the poor and needy. Luke’s gospel frequently portrays social outcasts (women, the physically disabled, tax collectors, the poor) as moral exemplars or models of behavior. Luke’s gospel insists that people use their money and possessions to care for the most vulnerably poor people ( Luke 12:33 , Luke 14:33 , Luke 16:19-31 , Luke 18:18-25 ). Parable of the Good Samaritan | Religion-wiki | Fandom powered by Wikia Parable of the Good Samaritan 34,305pages on Share Stained glass window, France.

In the Gospel of Luke , Jesus tells the parable of the Good Samaritan. In it, a Jewish traveler is beaten, robbed, and left half dead along the road. First a priest and then a Levite come by, but both avoid the man. Finally, a Samaritan comes by. Samaritans and Jews generally despised each other, but the Samaritan helps the injured Jew. Jesus tells the parable in response to the question of who one's "neighbor" is. Portraying a Samaritan in positive light would have come as a shock to Jesus' audience. [1] It is typical of his provocative speech in which conventional expectations are turned upside down. [1] The colloquial phrase "good Samaritan," meaning someone who helps a stranger, derives from this parable. Contents The parable is found in the Gospel of Luke, chapter 10, verses 25-37. The Gospel of Luke provides the context for the parable as: One day an expert in religious law stood up to test Jesus by asking him this question: “Teacher, what should I do to inherit eternal life?” Jesus replied, “What does the law of Moses say?

How do you read it?” The man answered, “‘You must love the Lord your God with all your heart, all your soul, all your strength, and all your mind.’ And, ‘Love your neighbor as yourself.’” “Right!” Jesus told him. “Do this and you will live!” The man wanted to justify his actions, so he asked Jesus, “And who is my neighbor?” Jesus then replied with a story: “A Jewish man was traveling on a trip from Jerusalem to Jericho, and he was attacked by bandits. They stripped him of his clothes, beat him up, and left him half dead beside the road. By chance a priest came along. But when he saw the man lying there, he crossed to the other side of the road and passed him by. A Levite walked over and looked at him lying there, but he also passed by on the other side. Then a despised Samaritan came along, and when he saw the man, he felt compassion for him. Going over to him, the Samaritan soothed his wounds with olive oil and wine and bandaged them. Then he put the man on his own donkey and took him to an inn, where he took care of him.

The next day he handed the innkeeper two silver coins, telling him, ‘Take care of this man. If his bill runs higher than this, I’ll pay you the next time I’m here.’ “Now which of these three would you say was a neighbor to the man who was attacked by bandits?” Jesus asked. The man replied, “The one who showed him mercy.” Then Jesus said, “Yes, now go and do the same.” Historical contexts and modern recasting Samaritans were hated by the story's target audience, the Jews , to such a degree that the Lawyer did not mention them by name but as "The one who had mercy on him." The Samaritans in turn hated the Jews. The enmity was in essence religious: both groups accused each other of misinterpreting the Torah , of falsely considering themselves God's chosen people, and of conducting false worship, unacceptable to God. Thus the parable, as told originally, incorporated the current religious and ethnic tension to teach, "For I desired mercy, and not sacrifice: and the knowledge of God more than burnt sacrifice" (Hosea 6:6).

But as the story reached those who were unaware of the oppression of the Samaritans, this aspect of the parable became less and less discernible: fewer and fewer people ever heard of them in any context other than as a description. Today the story is often recast in a more modern setting where the people are ones in equivalent social groups known to not interact comfortably. Thus cast appropriately, the parable regains its message to modern listeners: namely, that an individual of a social group they disapprove of can exhibit moral behaviour that is superior to individuals of the groups they approve[ improper synthesis? ]; it also means that not sharing the same background is no excuse to behave poorly, as there is a universal moral law and kindness should be freely given to all people. Many Christians have used it as an example of Christianity's opposition to racial, ethnic and sectarian prejudice. Allegory of the Fall and the Redemption According to John Welch: [2] "This parable’s content is clearly practical and dramatic in its obvious meaning, but a time-honored Christian tradition also saw the parable as an impressive allegory of the Fall and Redemption of mankind.

This early Christian understanding of the good Samaritan is depicted in a famous eleventh-century cathedral in Chartres, France. One of its beautiful stained-glass windows portrays the expulsion of Adam and Eve from the Garden of Eden at the top of the window, and, in parallel, the parable of the good Samaritan at the bottom. This illustrates “a symbolic interpretation of Christ’s parable that was popular in the Middle Ages.” [3] ... The roots of this allegorical interpretation reach deep into Early Christianity . In the second century A.D., Irenaeus in France and Clement of Alexandria both saw the good Samaritan as symbolizing Christ Himself saving the fallen victim, wounded with sin. A few years later, Clement’s pupil Origen stated that this interpretation came down to him from earlier Christians, who had described the allegory as follows: The man who was going down is Adam. Jerusalem is paradise, and Jericho is the world. The robbers are hostile powers. The priest is the Law , the Levite is the prophets , and the Samaritan is Christ. The wounds are disobedience, the beast is the Lord’s body, the [inn], which accepts all who wish to enter, is the Church .

… The manager of the [inn] is the head of the Church, to whom its care has been entrusted. And the fact that the Samaritan promises he will return represents the Savior’s second coming . [4] "This allegorical reading was taught not only by ancient followers of Jesus, but it was virtually universal throughout early Christianity, being advocated by Irenaeus, Clement, and Origen, and in the fourth and fifth centuries by Chrysostom in Constantinople, Ambrose in Milan, and Augustine in North Africa. This interpretation is found most completely in two other medieval stained-glass windows, in the French cathedrals at Bourges and Sens." Appearance in popular culture scripture scripture View all books of the Bible CHAPTER 10 Martha and Mary. * 38 a As they continued their journey he entered a village where a woman whose name was Martha welcomed him. 39 * She had a sister named Mary [who] sat beside the Lord at his feet listening to him speak. 40Martha, burdened with much serving, came to him and said, “Lord, do you not care that my sister has left me by myself to do the serving?

Tell her to help me.” 41The Lord said to her in reply, “Martha, Martha, you are anxious and worried about many things. 42 * There is need of only one thing. Mary has chosen the better part and it will not be taken from her.” * [ 10:1 – 12 ] Only the Gospel of Luke contains two episodes in which Jesus sends out his followers on a mission: the first ( Lk 9:1 – 6 ) is based on the mission in Mk 6:6b – 13 and recounts the sending out of the Twelve; here in Lk 10:1 – 12 a similar report based on Q becomes the sending out of seventy-two in this gospel. The episode continues the theme of Jesus preparing witnesses to himself and his ministry. These witnesses include not only the Twelve but also the seventy-two who may represent the Christian mission in Luke’s own day. Note that the instructions given to the Twelve and to the seventy-two are similar and that what is said to the seventy-two in Lk 10:4 is directed to the Twelve in Lk 22:35 .

* [ 10:1 ] Seventy[-two]: important representatives of the Alexandrian and Caesarean text types read “seventy,” while other important Alexandrian texts and Western readings have “seventy-two.” * [ 10:4 ] Carry no money bag…greet no one along the way: because of the urgency of the mission and the singlemindedness required of missionaries, attachment to material possessions should be avoided and even customary greetings should not distract from the fulfillment of the task. * [ 10:5 ] First say, ‘Peace to this household’: see notes on Lk 2:14 and Mt 10:13 . * [ 10:6 ] A peaceful person: literally, “a son of peace.” * [ 10:13 – 16 ] The call to repentance that is a part of the proclamation of the kingdom brings with it a severe judgment for those who hear it and reject it.

* [ 10:15 ] The netherworld: the underworld, the place of the dead ( Acts 2:27 , 31 ) here contrasted with heaven; see also note on Mt 11:23 . * [ 10:18 ] I have observed Satan fall like lightning: the effect of the mission of the seventy-two is characterized by the Lucan Jesus as a symbolic fall of Satan. As the kingdom of God is gradually being established, evil in all its forms is being defeated; the dominion of Satan over humanity is at an end. * [ 10:21 ] Revealed them to the childlike: a restatement of the theme announced in Lk 8:10 : the mysteries of the kingdom are revealed to the disciples. See also note on Mt 11:25 – 27 . * [ 10:25 – 37 ] In response to a question from a Jewish legal expert about inheriting eternal life, Jesus illustrates the superiority of love over legalism through the story of the good Samaritan.

The law of love proclaimed in the “Sermon on the Plain” ( Lk 6:27 – 36 ) is exemplified by one whom the legal expert would have considered ritually impure (see Jn 4:9 ). Moreover, the identity of the “neighbor” requested by the legal expert ( Lk 10:29 ) turns out to be a Samaritan, the enemy of the Jew (see note on Lk 9:52 ). * [ 10:25 ] Scholar of the law: an expert in the Mosaic law, and probably a member of the group elsewhere identified as the scribes ( Lk 5:21 ). * [ 10:31 – 32 ] Priest…Levite: those religious representatives of Judaism who would have been expected to be models of “neighbor” to the victim pass him by. * [ 10:38 – 42 ] The story of Martha and Mary further illustrates the importance of hearing the words of the teacher and the concern with women in Luke.

* [ 10:39 ] Sat beside the Lord at his feet: it is remarkable for first-century Palestinian Judaism that a woman would assume the posture of a disciple at the master’s feet (see also Lk 8:35 ; Acts 22:3 ), and it reveals a characteristic attitude of Jesus toward women in this gospel (see Lk 8:2 – 3 ). * [ 10:42 ] There is need of only one thing: some ancient versions read, “there is need of few things”; another important, although probably inferior, reading found in some manuscripts is, “there is need of few things, or of one.” The Good Samaritan: Forgotten Symbols - Liahona Feb. 2007 - liahona The Good Samaritan: Forgotten Symbols The Good Samaritan: Forgotten Symbols By John W. Welch E-mail 00782_000_011 One of the most influential stories told by Jesus Christ is the parable of the good Samaritan.

Jesus recounted this parable to a man who had asked, “Master, what shall I do to inherit eternal life?” Jesus responded by asking, “What is written in the law?” The man answered, referring to Deuteronomy 6:5 and Leviticus 19:18 , “Thou shalt love the Lord thy God with all thy heart … and thy neighbour as thyself.” When Jesus promised, “This do, and thou shalt live,” the man challengingly replied, “And who is my neighbour?” In answer to this man’s questions, Jesus told the parable of the good Samaritan. (See Luke 10:25–35 .) Deeper Levels of Meaning The Savior spoke often in parables because each has a deeper meaning understood only by those who have “ears to hear” ( Matthew 13:9 ). The Prophet Joseph Smith affirmed that unbelievers did not understand the Savior’s parables.

“Yet unto His disciples [the Lord] expounded [the parables] plainly,” and we can understand the parables, taught the Prophet, “if we will but open our eyes, and read with candor.” 1 Knowing this principle invites reflection on the symbolic message of the good Samaritan. In light of the gospel of Jesus Christ, this masterful story brilliantly encapsulates the plan of salvation in ways few modern readers may have noticed. This parable’s content is clearly practical and dramatic in its obvious meaning, but a time-honored Christian tradition also saw the parable as an impressive allegory of the Fall and Redemption of mankind. This early Christian understanding of the good Samaritan is depicted in a famous eleventh-century cathedral in Chartres, France. One of its beautiful stained-glass windows portrays the expulsion of Adam and Eve from the Garden of Eden at the top of the window, and, in parallel, the parable of the good Samaritan at the bottom. This illustrates “a symbolic interpretation of Christ’s parable that was popular in the Middle Ages.” 2 Seeing this window led me to wonder: what does the Fall of Adam and Eve have to do with the parable of the good Samaritan? I soon discovered the answer.

3 The roots of this allegorical interpretation reach deep into early Christianity. In the second century A.D., Irenaeus in France and Clement of Alexandria both saw the good Samaritan as symbolizing Christ Himself saving the fallen victim, wounded with sin. A few years later, Clement’s pupil Origen stated that this interpretation came down to him from earlier Christians, who had described the allegory as follows: “The man who was going down is Adam. Jerusalem is paradise, and Jericho is the world. The robbers are hostile powers. The priest is the Law, the Levite is the prophets, and the Samaritan is Christ. The wounds are disobedience, the beast is the Lord’s body, the [inn], which accepts all who wish to enter, is the Church. … The manager of the [inn] is the head of the Church, to whom its care has been entrusted.

And the fact that the Samaritan promises he will return represents the Savior’s second coming.” 4 This allegorical reading was taught not only by ancient followers of Jesus, but it was virtually universal throughout early Christianity, being advocated by Irenaeus, Clement, and Origen, and in the fourth and fifth centuries by Chrysostom in Constantinople, Ambrose in Milan, and Augustine in North Africa. This interpretation is found most completely in two other medieval stained-glass windows, in the French cathedrals at Bourges and Sens. A Type and Shadow of the Plan of Salvation Readers gain much by pondering the scriptures, especially as these writings testify of Jesus Christ (see John 5:39 ). The parable of the good Samaritan testifies of Christ. It teaches of the plan of salvation, the Savior’s atoning love, and our journey toward inheriting eternal life. It can be read as a story not only about a man who went down from Jerusalem to Jericho, but also about all who come down from the presence of God to live on earth. This meaning becomes most visible in the light of the gospel of Jesus Christ restored through His latter-day prophets. Let us examine the parts of the story.

A certain man went down from Jerusalem to Jericho, and fell among thieves A certain man. Early Christians compared this man to Adam. This connection may have been more obvious in ancient languages than in modern translations. In Hebrew, the word adam means “man, mankind,” “the plural of men,” as well as “Adam” as a proper name. 5 Thus, Clement of Alexandria rightly saw the victim in this allegory as representing “all of us.” Indeed, we all have come down as Adams and Eves, subject to the risks and vicissitudes of mortality: “For as in Adam all die …” ( 1 Corinthians 15:22 ). Went down. The early Christian writer Chrysostom saw in this phrase the descent of Adam from the garden into this world—from glory to the mundane, from immortality to mortality. The story in Luke 10 implies that the man went down intentionally, knowing the risks that would be involved in the journey. No one forced him to go down to Jericho. He apparently felt that the journey was worth the well-known risks of such travel on the poorly maintained roads in Jesus’s day. 6 From Jerusalem. Jesus depicts the person as going down not from any ordinary place but from Jerusalem.

Because of the sanctity of the holy temple-city, early Christians readily saw in this element the idea that this person had come down from the presence of God. To Jericho. Jericho was readily identified with this world. At more than 825 feet (250 m) below sea level, Jericho is the lowest city on earth. Its mild winter climate made it a hedonistic resort area where Herod had built a sumptuous vacation palace. Yet one should note that the traveler in the parable had not yet arrived in Jericho when the robbers attacked. That person was on the steep way down to Jericho, but he had not yet reached bottom. Fell. It is easy to see here an allusion to the fallen mortal state and to the plight of individual sinfulness: “Yea, all are fallen and are lost” ( Alma 34:9 ). Among thieves. The early Christian writers variously saw the thieves (or robbers) as the devil and his satanic forces, evil spirits, or false teachers. The Greek word for “robbers” used by Luke implies that these thieves were not casual operators.

The traveler was assailed by a band of pernicious highwaymen in a scheming, organized society that acted with deliberate and concerted intent. which stripped him of his raiment, and wounded him, and departed, leaving him half dead. Stripped him of his raiment. Early Christians sensed that Jesus spoke of something important here. Origen and Augustine saw the loss of the traveler’s garment as a symbol for mankind’s loss of immortality and incorruptibility. Chrysostom spoke of the loss of “his robe of immortality” or “robe of obedience.” Ambrose spoke of the traveler being “stripped of the covering of spiritual grace which we [all] received [from God].” The attackers apparently wanted the traveler’s clothing, for no mention is made of any wealth or commodities he might be carrying. For some reason, the robbers seem interested in his garment, something brought down from the holy place and something they envy and want to take away. Wounded. This term was seen as a similitude of the pains of life, travails of the soul, and afflictions due to diverse sins and vices. Indeed, the enemies of the soul leave wounds (see Jacob 2:8–9 ).

Transgression has real effects (see Alma 41:10 ). Half dead. The robbers departed, leaving the person precisely “half dead.” We may see in this detail an allusion to the first and second deaths. The person had fallen, had become subject to sin, and had suffered the first death, becoming mortal. But the second death, the permanent separation from God, could still be averted (see Alma 12:32–36 ). And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. By chance. The arrival of the Jewish priest was “by chance,” not the result of a conscious search. His presence there was not by anyone’s plan. A certain priest … and likewise a Levite. The early Christian commentators all saw the priest as symbolizing the law of Moses . In their minds the problem was not that bearers of the Old Testament priesthood did not want to help fallen man, but that the law of Moses did not have the power to save him.

Indeed, the law of Moses was only a type and shadow of the Atonement that was yet to come, not its full efficacy (see Mosiah 3:15–17 ). The Levite was seen as representing the Old Testament prophets, whose words the Lord came to fulfill (see Matthew 5:17 ; 3 Nephi 15:2–5 ). A lesser class of priests, the Levites did chores in the temple. At least this Levite came close to helping; he “came” and saw. He may have wanted to help, but perhaps he viewed himself as too lowly to help; he also lacked the power to save the dying person. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine Samaritan. The early Christian writers unanimously saw the good Samaritan as a representation of Christ.

Chrysostom suggests that a Samaritan is an apt depiction of Christ because “as a Samaritan is not from Judea, so Christ is not of this world.” Jesus’s audience in Jerusalem may well have recognized here a reference by the Savior to Himself. Some Jews in Jerusalem rejected Jesus with the insult, “Say we not well that thou art a Samaritan?” ( John 8:48 ). Because Nazareth is across the valley north of Samaria, these two locations could easily be lumped together. And just as the Samaritans were viewed as the least of all humanity, so it was prophesied that the Messiah would be “despised and rejected of men” and “esteemed not” (see Isaiah 53:3 ). As he journeyed. It would appear that the Samaritan (representing Christ) was purposely looking for people in need of help. The text does not say that he arrived by happenstance. Origen noted that “he went down intending to rescue and care for the dying man.” The Savior came purposefully with oil and bandages “to bring redemption unto the world” ( 3 Nephi 9:21 ). Compassion.

This important word speaks of the pure love of Christ. The Greek word says that the Samaritan’s bowels were moved with deep, inner sympathy. This word is used in the New Testament only when authors wish to describe God’s divine emotions of mercy. It appears prominently in the parables of the unmerciful servant, in which the Lord (representing God) “was moved with compassion” ( Matthew 18:27 ), and of the prodigal son, in which the father (again representing God) saw his son returning and “had compassion, and ran, and fell on his neck, and kissed him” ( Luke 15:20 ). Likewise, the Samaritan represents the divinely compassionate Christ, who suffered so “that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people” ( Alma 7:12 ). Bound up his wounds. Some early Christians said that the bandages represented love, faith, and hope, “ligatures of salvation which cannot be undone.” Others saw the bands as Christ’s teachings, which bind us to righteousness.

Latter-day Saints would add that the rescued person is bound to the Lord through covenants (see D&C 35:24 ; 43:9 ). Oil. An olive oil lotion would have been very soothing. While most of the early Christian writers saw here a symbol of Christ’s words of consolation, Chrysostom saw this as a “holy anointing”—which may refer to several priesthood ordinances, the healing of the sick (see James 5:14 ), the gift of the Holy Ghost (often symbolized by olive oil), or the anointing of a king or a queen. Wine. The Samaritan also poured wine onto the open wound to cleanse it. Late Christian writers saw this wine as the word of God—something that stings—but the earlier Christian interpretation associated the wine with the blood of Christ, symbolized by the sacrament (see Matthew 26:27–29 ; 3 Nephi 18:8–11 ). This wine, the atoning blood, washes away sin and purifies the soul, allowing God’s Spirit to be with us.

In addition to rendering physical help, a truly good Samaritan administers the saving principles and ordinances of the gospel as well. The atoning wine may sting at first, but its effects soon bring healing peace. and set him on his own beast, and brought him to an inn, and took care of him. Set him on his own beast. Christ, fulfilling prophecy, bears our infirmities (see Isaiah 53:4 ; Alma 7:11 ). The Samaritan’s beast was thought to symbolize Christ’s body. Being placed on his beast is to believe that God became flesh, bore our sins, and suffered for us. Inn. For the early Christians this element readily symbolized the Church. An “inn” was “a public house open to all.” A public shelter is comparable to the Church of Christ in several ways. A wayside inn is not the heavenly destination but a necessary aid in helping travelers reach their eternal home. Took care of him. The Samaritan stayed with the injured person and cared for him personally the first night. He did not turn the injured person over too quickly to the innkeeper but stayed with him through the dark hours.

As Origen commented, Jesus cares for the wounded “not only during the day, but also at night. He devotes all his attention and activity to 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. On the morrow. Early commentators saw here the idea that Jesus would rise on Resurrection morning. Christ ministered in person to His disciples for a short time. After His Ascension, He left the traveler to be cared for by the Church. The host. Accordingly, early commentators saw the host, or innkeeper, as Paul or the other Apostles and their successors. If the inn refers to the Church in general, however, the innkeeper and his staff can represent all Church leaders and workers who are entrusted by the Lord to nurture and care for any rescued soul who seeks healing. When I come again. The Christ-figure openly promises to come again, a ready allusion to the Second Coming of Christ.

The Greek word translated “to come again” appears only one other time in the New Testament, in Luke 19:15 , referring to the parable of the Lord who would return to judge what the people had done with the money they had been given. That linkage markedly strengthens this allusion to the Second Coming. Repay or reward. Finally, the innkeeper is promised that all his costs will be covered: “I will reward you for whatsoever you expend.” Perhaps more than any other element in the story, this promise—in effect giving the innkeeper a blank check—has troubled modern commentators who understand this story simply as a real-life event. Who in his right mind would make such an open-ended commitment to a strange innkeeper? But when the story is understood allegorically, this promise makes sense, for the Samaritan (Christ) and his innkeeper already know and trust each other before this promise is given. An Eternal Imperative Because of our difficulty in comprehending His infinite nature and divine fulness, God speaks to us in similitudes (see Moses 5:7 ).

Symbols draw our finite minds to sacred truths that are embedded in the mystery of Christ’s incomparable gospel, and an allegorical understanding of the parable of the good Samaritan adds eternal perspectives to its moral imperatives. In His parables, Jesus taught the essentials of the Father’s plan of salvation. As a type and shadow of this plan, the good Samaritan places our deeds of neighborly kindness here in mortality within the eternal context of where we have come down from, how we have fallen into our present plight, and how the binding ordinances and healing love of the promised Redeemer and the nurture of His Church can rescue us from our present situation, as we serve and live worthy of reward at His Second Coming. Seeing the parable in this light invites readers to identify with virtually every character in the story. At one level, people can see themselves as the good Samaritan, acting as physical rescuers and as saviors on Mount Zion, aiding in the all-important cause of rescuing lost souls. Jesus told the Pharisee, “Go, and do thou likewise” ( Luke 10:37 ). By doing as the Samaritan, we join with Him in helping to bring to pass the salvation and eternal life of mankind.

Disciples will also want to think of themselves as innkeepers who have been commissioned by Jesus Christ to facilitate the long-term spiritual recovery of injured travelers. Or again, readers may see themselves as the traveler. As the parable begins, everyone sympathizes and identifies with the lone and weary traveler. We all need to be saved. As the story ends, all travelers can feel safe, having learned that, according to this interpretation, He who “was neighbour unto him that fell among the thieves” ( Luke 10:36 ) is none other than the merciful Christ. He is the most exemplary Neighbor. This realization answers the lawyer’s second question, “And who is my neighbour?” At the same time, it also answers the first, “What shall I do to inherit eternal life?” Eternal life comes by loving God “with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind” ( Luke 10:27 ) and by loving His Son (thy neighbor) as thyself. And that is done by going and doing as the Savior did, in loving our fellow beings, for when we serve them we are only in the service of our God (see Mosiah 2:17 ).

Symbols from the Parable of the Good Samaritan Symbol The Good Samaritan Luke 10:25-37 | CARM Christian Apologetics & Research Ministry The Good Samaritan Luke 10:25-37 salvationby Matt Slick Theme: What must I do to inherit eternal life? 25. And behold, a certain lawyer stood up and put Him to the test, saying, "Teacher, what shall I do to inherit eternal life?" Lawyer: One who is an expert in the Law of Moses. Often this individual was called upon to settle legal issues. "He stood up." This is a social courtesy and a greeting of respect. Yet, in his heart he sought to test Jesus. This is a contradiction between his actions and his words. 26. And He said to him, "What is written in the Law? How does it read to you?" Jesus asks the lawyer about what he knows best: the law. He knows that keeping the law is the appropriate answer. He brings the issue out into the open. This is probably best since the Jewish leadership were probably concerned about Jesus' teachings on the Law. 27.

And he answered and said, "You shall love the LORD your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself." It is interesting that this man of the law would quote something regarding love and not some ritual or set of rules. The standard set here is one which no one could keep. Perhaps he was testing Jesus by quoting what Jesus had taught before: love. 28. And He said to him, "You have answered correctly; Do this and you will live." Jesus, the man, instructs the man of the law, "You have answered correctly." 29. But wishing to justify himself, he said to Jesus, "And who is my neighbor?" The Lawyer does not show humility by saying something like, "How can I do this, since I am an imperfect and sinful man?" Instead, he seeks to justify himself. This is often the case with experts in moral law; they think they have their own lives covered pretty well because they look at their actions, not their hearts.

The expected reply would be something like, "Your relative and your friend." Then the lawyer would be able to say that he has done this and thereby enjoy honor among the people there listening; However, Jesus said... 30. Jesus replied and said, "A certain man was going down from Jerusalem to Jericho; and he fell among robbers, and they stripped him and beat him, and went off leaving him half dead. Jesus expounds on the law of love. True love is put into action. It is not merely at concept or a feeling. There is a road that goes down from Jerusalem to Jericho. It is 17 miles long and drops about 3,000 feet in those 17 miles. It has long been a hazardous trip due to thieves and robbers. Jesus intentionally leaves the man undescribed. The audience, being Jewish, would naturally assume that he was a Jew. Being in this half dead state he would be unconscious. Since he is stripped, he then is unidentifiable. Historically, a person can be identified in one of two ways: his dress and his speech, i.e. dialect.

The man is any person: void of ethnic background, void of stature, void of position 31. "And by chance a certain priest was going down on that road, and when he saw him, he passed by on the other side. The priest was most certainly riding because he was in the upper classes of society. The poor walk. Since he moves to the other side, probably the priest did not actually see it happen. How can he be sure the wounded man is a neighbor since he cannot be identified? If the person lying there is a non-Jew the priest could be risking defilement, especially if the person were actually dead. If he defiles himself he cannot collect, distribute, and eat tithes. His family and servants will suffer the consequences with him. Priests were supposed to be ritually clean, exemplars of the law. There would be immediate shame and embarrassment suffered by them at the expense of the people and their peers for such defilement. Having just completed his mandatory two weeks of service, he would then need to return and stand at the Eastern Gate along with the rest of the unclean. Furthermore, in addition to the humiliation involved, the process of restoring ritual purity was time-consuming and costly.

It required finding, buying, and reducing a red heifer to ashes, and the ritual took a full week. The priest is in a predicament. Moreover, he cannot approach closer than four cubits to a dead man without being defiled, and he will have to overstep that boundary just to ascertain the condition of the wounded man. 32. "And likewise a Levite also, when he came to the place and saw him, passed by on the other side. "Levites were descendants of Levi but not of Aaron, and they assisted the priests (Aaron’s descendants) in the temple." 1 The road spoken of here is a long one. It is very likely, according to those who have walked it, that a person traveling it, could see ahead of him a long way. The Levite, who is of a lower social class, may have been walking. He most probably saw the priest ahead of him and could have thought to himself, "If the priest may pass then so should I." Perhaps they might fear for their own safety. What if someone saw them with the naked and wounded person and reported to the officials that the priest and/or Levite committed a crime against the injured person? 33.

"But a certain Samaritan, who was on a journey, came upon him; and when he saw him, he felt compassion, The Samaritans were a mixed race between the Jews of captivity and the Samaritan people of the land they were captive in. The relationship between the Jews and Samaritans was one of hostility because of some bad things that happened in the past. According to the Mishna, "He that eats the bread of the Samaritans is like to one that eats the flesh of swine" (Mishna Shebiith 8:10). The Mishna is the oral traditions that developed about the law, containing interpretations and applications to specific questions which the law deals with only in principle. Specifically, it is the collection of these traditions. The Samaritan is not a gentile. He is bound by the same law as the Jews. The Samaritan would not be naturally from that area, so the half dead man would certainly not qualify as his neighbor. "The Samaritan woman therefore said to Him, “How is it that You, being a Jew, ask me for a drink since I am a Samaritan woman?” (For Jews have no dealings with Samaritans.)" (John 4:9).

"The Jews answered and said to Him, “Do we not say rightly that You are a Samaritan and have a demon?” 49 Jesus answered, “I do not have a demon; but I honor My Father, and you dishonor Me,'" (John 8:48-49) 34. "and came to him, and bandaged up his wounds, pouring oil and wine on them; and he put him on his own beast, and brought him to an inn, and took care of him. The Samaritan risks defilement. He approaches this unidentifiable man and helps him. Oil and wine were poured out on the high altar before God. Note how the usage is mentioned after the Priest and Levite have failed to do their duty. Blood revenge: "Mosaic legislation established cities of refuge for people under the threat of death from blood vengeance retaliation. This legislation provided an escape valve for a custom it could not eradicate." Often when the guilty cannot be reached, vengeance may be administered to a member of his family. Often the vengeance would reach even to the most distant relations of the offending party.

"Irrational minds seeking a focus for their retaliation do not make rational judgments, especially when the person involved is from a hated minority community." 35. "And on the next day he took out two denarii and gave them to the innkeeper and said, 'Take care of him; and whatever more you spend, when I return, I will repay you.' The Samaritan forfeits anonymity when he stays overnight and then says he would return. This is an acceptance of the potential threat of blood vengeance. The wounded man has no money. When it is time for him to leave, if he cannot pay the debt he can be arrested, Matthew 18:23-35. The Samaritan knows this and volunteers money (two denarii is two days wages) and whatever else is needed to see to the needs of this unidentified man. Additionally, the Samaritan had no way of insuring the return of his money. Therefore, it is safe to assume he did not expect it to be returned.

Luke 10:25-37 ESV - The Parable of the Good Samaritan - And - Bible Gateway Luke 10:25-37English Standard Version (ESV) The Parable of the Good Samaritan 25 And behold, a lawyer stood up to put him to the test, saying, “Teacher, what shall I do to inherit eternal life?” 26 He said to him, “What is written in the Law? How do you read it?” 27 And he answered, “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself.” 28 And he said to him, “You have answered correctly; do this, and you will live.” 29 But he, desiring to justify himself, said to Jesus, “And who is my neighbor?” 30 Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead. 31 Now by chance a priest was going down that road, and when he saw him he passed by on the other side.

32 So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan, as he journeyed, came to where he was, and when he saw him, he had compassion. 34 He went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal and brought him to an inn and took care of him.

35 And the next day he took out two denarii[ a ] and gave them to the innkeeper, saying, ‘Take care of him, and whatever more you spend, I will repay you when I come back.’ 36 Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?” 37 He said, “The one who showed him mercy.” And Jesus said to him, “You go, and do likewise.” Footnotes: A Gospel Adventure – Christian Brothers Conference A Gospel Adventure Anna Waddelove 2016-11-10T13:25:43+00:00 A Gospel Adventure The Lasallian Reflection for the 2015-2016 year is “A Gospel Adventure: Confronting New Poverties and the Culture of Commodification.” This reflection asks Lasallians to contemplate the parable of the Good Samaritan (Luke 10:29-37) and how that story applies to the challenges that face our global community every day.To help students, teachers and other members of our ministries to engage in conversation, the Lasallian Region of North America (RE

LAN) will be providing monthly visuals on this page and through social media.

Each visual will have three components: a reflection, a response and a question. The “response” will indicate how we, as Lasallians, are already living out the Gospel. The “question” will ask how we can do even more to live out this parable. We invite you to print the new visual each month and discuss it within your classroom, school or ministry. We encourage you to share with us how you live out this Gospel Adventure in the 2015-2016 Liturgical Year. We encourage you to share with us how you live out this Gospel Adventure in the 2015-2016 Liturgical Year by emailing us at communications@lasallian.info .

Question: The parable of "The Good Samaritan" is in which Christian gospel?
Answer: Luke