The Good Samaritan

The lawyer who initially poses the question to Jesus "What must I do to inherit eternal life?" (Luke 10:25, NIV) may not be sincere in his question. The word in greek to "test" (verse 25) may imply that he sought a discussion with Christ, it can also mean to "trap". Regardless of his motives, the Jewish law expert ends up answering his own question - we are to love God with all our heart, soul, mind and strength, and love our neighbour as ourselves (Luke 10:27)

The first to spot the victim is a fellow Jew - a Jewish priest, and he passes him by. Perhaps he considers it too much of a risk to help. It might be a trap, or worse still the victim might already be dead and the priest would become "unclean" by touching him. The next traveller is a Levite. Levites helped in Temple services in Jeruselem. It is possible that he may have been on his way there, and he too would not have wanted to risk becoming unclean.The third traveller is a Samaritan. Samaritans were generally despised by Jews in first century Palestine. However, the Samaritan lays aside any enmity and does all that he can to help. The Samaritan gives compassion in two ways:-

1. First aid - treating his wounds with oil to help ease the pain, and wine (which has mild antiseptic properities)

2. Food and shelter - the Samaritan pays for lodging whilst he recovers. (Two denarii is the equivalent of two days work, he also offers to pay extra if needed)

Jesus then asks who out of the three travellers acted like a neighbour. The lawyer reveals his discomfort with the story by not specifically naming the Samaritan by answering "He who showed mercy on him." (Luke 10:37) . Jesus exhorts us to go and do the same.

This story is not just about showing compassion to people. Jews only saw other Jews as their neighbours. Jesus challenges this assumption, and exhorts us to show compassion and love for all, regardless of class, colour or creed. To understand this fully, we need to think of a group that may be despised or ostracized in our society. In this parable it is these people who have the higher ethical standard than our own, for these are the ones that go out of their way to show mercy.

Martin Luther King often refered to the story of the Good Samaritan. In "A time to break silence" King develops the call of Christ to society at large:

"On the one hand we are called to play the good Samaritan on life's roadside; but that will be only an initial act. One day we must come to see that the whole Jericho road must be transformed so that men and women will not be constantly beaten and robbed as they make their journey on life's highway. True compassion is more than flinging a coin to a beggar; it is not haphazard and superficial. It comes to see that an edifice which produces beggars needs restructuring".

The commentary section in this site draws upon a rich seam of biblical scholars and theologians. To begin with, there is a commentary on the Good Samaritan parable by the famous seventeenth centruy Presbyterian minister, Matthew Henry. The meaning of the story is further explored by Alexander MacLaren, who concludes is work by asserting Christ as the supreme model for acts of compassion and pity. There are also study notes on Luke 10 verses 25 to 37 by the nineteenth century American theologian Albert Barnes, bible notes from the founder of Methodism, John Welsey, and explanatory notes on the Good Samaritan from a fellow British methodist, Adam Clarke (1760 or 1762–1832).

This section also has three contributions from the great nineteenth century preacher, Charles H. Spurgeon. There is an exposition on the Good Samaritan, a sermon about the story, and another homily on the parable entitled "Good News for You" (focusing on Luke 10:33).

The Good Samaritan Parable is found in Luke chapter 10, verses 25 to 37 and a number of bible versions have been gathered together for studying it. There's the whole of Luke 10 from the KJV (King James Version), the American Standard Version, a modern take on the Good Samaritan from the World English Bible, and a Catholic version of Luke 10:25-37 from the CPDV (Catholic Public Domain Version). Also in this section is a version from the Bible in Basic English, useful for people learning English as a second language, or for older children to read. For further research on agapē love and references to the different types of greek words for love found in the New Testament, visit the website on bible passages on love.