The Prelude: Verses 25-29
The lawyer who questioned Our Lord was most likely a scribe, a member of the Pharisees who was an expert and administrator of Jewish law in the Sanhedrin.2 He asks a question with the intention of catching Jesus of stating something that conflicted with Jewish laws. The question he asks: “Teacher, what shall I do to inherit eternal life?” This is a trick question. For the Jews, as well as for many Christians today, believe that there is some particular system of works which must be done in order to inherit (receive) eternal life.
Jesus proceeds by using a debater’s technique by answering the lawyer with a question (vs.26). Our Lord wanted the lawyer to explain what he had learned from his study of the Law. In verse 27, the lawyer answers quoting precisely a combination of the Shema Israel (Hear, O Israel) from Deuteronomy 6:4-5 and the command to love your neighbor as yourself from Leviticus 19:18. He also added “and with all your mind” which is not exactly what is found in the Old Testament passages. And yet, Jesus stated it this way in both Matthew 22:37-39 (minus “with all your strength”) and Mark 12:29-31. Note that Jesus clarified that these were two commands when He quoted Leviticus 19:18 separately from Deuteronomy 6:4-5 and stated in Matthew 22:40 that “On these two commandments depend the whole Law and the Prophets”—this implies not just the Mosaic Law but the entire Old Testament.
In response, Jesus affirms that the lawyer has answered correctly and quotes the Old Testament principle “Do this and you will live”:
“So you shall keep My statutes and My judgments, by which a man may live if he does them; I am the Lord.” (Leviticus 18:5; cf. Nehemiah 9:29; Ezekiel 18:9; 20:11)
For this is what the Jewish leadership of His day taught and embraced: a legal system of what one ought to be doing—keeping the Law. It should be noted that Jesus did not entirely believe this, because this was not taught in the Old Testament as a means for inheriting eternal life. For Scripture establishes that for Abraham, the father of the Jewish race, it was his faith that saved him:
Then he believed in the Lord; and He reckoned it to him as righteousness. (Genesis 15:6; cf. Romans 4:3; Galatians 3:6; James 2:23)
The Apostle Paul decisively declares this truth:
Nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified. (Galatians 2:16)
Jesus’ answer is a strategy for dealing with the lawyers’ attempt to trap Him into stating something contrary to Jewish customs. These customs were construed into their religious legal system. W.E. Vine describes the Jewish misconception of 'keeping the Law': “Ideally the complete fulfillment of the law of God would provide a basis of ‘justification’ in His [God's] sight.”3 However, the Apostle Paul correctly stated: “for it is not the hearers of the Law who are just before God, but the doers of the Law will be justified” (Romans 2:13).
Note in verse 29, the lawyer, not merely wishing, but is determined to justify himself before Jesus that he fully understands the Law, proceeds by asking Him "And who is my neighbor?" If the lawyer was a doer of the Law, then why would he ask “who is my neighbor?”
The Parable: Verses 30-35
Without any preamble, Jesus replies with a parable that is intended to provide the answer if the lawyer is willing to listen objectively.
Our Lord provides realism into this parable—the road from Jerusalem to Jericho was notorious for the danger of robbers and nefarious individuals. So the stripping and beating of the man who fell among the robbers and left half dead was not uncommon to those listening to His parable.
Jesus did not intend to characterize the priest, Levite and Samaritan, who happened upon this victim of robbery, that all priests and Levites were evil and that all Samaritans were neighborly. It was essentially an illustration to establish a point of doctrine to the inquiring Lawyer.
The priest came upon him “by chance.” This comes from a Greek word used only here in the entire New Testament. It provides a realistic picture of how a victim could be left to die without anyone ever coming to their aid. But in this case, three came along with varying reactions. Both the priest and the Levite “passed by on the other side.” This may have been because they wanted to avoid ceremonial contamination. Contact with a dead corpse would render them “unclean.” If they were to become unclean and depending upon the reason for their travel, they would have to return and be ceremonially cleansed, which meant they would have been inconvenienced by the delay of their journey.
But the Samaritan saw him and “felt compassion” for this victim and he responded by providing medical treatment and transportation, “on his own beast,” to an inn where the victim could receive care. The Samaritan paid the innkeeper and promised upon his return to repay any additional expenses.
The Conclusion: Verses 36-37
At this time Jesus answers the lawyers question from verse 29 with another question: “Which of these three do you think proved to be a neighbor?” When the lawyer asked “And who is my neighbor?” he seemed to want Jesus to provide a list of who a neighbor might be. But instead, Jesus used the parable to demonstrate what should be the characteristics of a neighbor. Dr. C.A. Beetham elaborates:
Moreover, the parable of the Good Samaritan in Luke 10 indicates not only that “anyone in need is always my neighbor,” but further that “my neighbor is the one who shows me mercy.”4
But notice who the lawyer identifies in response: “The one who.” Because of his deep-seated prejudice he was not able to even say the word ‘Samaritan’. Either because he was fearful of his own self-condemnation or possibly because he would have needed to ceremonially cleanse his mouth.
Our Lord’s directive to “go and do likewise demands action on behalf of one’s neighbor in their deepest needs."5 This is an application for us to do the same. We are to consider all as our neighbors—fellow believers, unrepentant sinners and enemies. And we are to act as a neighbor to all—demonstrating mercy, the highest evidence of love toward your neighbor.
Solomon reminds us of this lesson:
He who despises his neighbor sins, But happy is he who is gracious to the poor. (Proverbs 14:21)
Do not rejoice when your enemy falls, And do not let your heart be glad when he stumbles. (Proverbs 24:17)
[1] McClain, Alva J. (2009). The Greatness of the Kingdom. Winona Lake, IN: BMH Books, p. 290.
[2] Ryrie, C. C. (1995). Ryrie Study Bible: New American Standard Bible, 1995 Update, Chicago: Moody Press, p. 1514 note.
[3] Vine, W. E., Unger, M. F., & White, W., Jr. (1996). Vine’s Complete Expository Dictionary of Old and New Testament Words. Nashville, TN: T. Nelson, 2.339.
[4] Beetham, Christopher A. (Ed.) (2021). The Concise New International Dictionary of New Testament Theology and Exegesis, Grand Rapids, MI: Zondervan Academic, p. 746.
[5] Beetham, p.746.
© 2023 David M. Rossi
Another good blog.
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