Then a Samaritan, a person belonging to a culture that the Jewish people of the time would have despised, takes pity on the man. The Samaritan bandages his wounds, takes him to an inn, cares for him, and leaves money with the innkeeper to continue the care.
Together this creates the word neighbor, someone who dwells near. Twice the word neighbor appears in the Old Testament when reading the 10 commandments. It says in Exodus " You shall not bear false witness against your neighbor " and in Exodus " You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor's.
It is a fact that you cannot bear false witness against a name you have never heard or covet a person you do not know about.
If we covet our neighbors, this implies we know them and have seen what their lives look like. A "neighbor" in these verses is defined as someone we have seen or known personally. This list could include those living literally next door to us, or those that we have met in passing. We are taught here that a neighbor is to be helped quickly, immediately.
It also implies that our neighbor is someone we see regularly. These verses in the Old Testament help us unlock the idea of who our neighbor is and then point us to how we need to respond. The New Testament also teaches us who our neighbor is. Jesus has compared the love we have for our neighbors to the love we have for ourselves. It is not a far stretch to say that we know ourselves more and think about ourselves more than any other person. Jesus is saying that is how much we are to love our neighbor, as much as we love ourselves.
Naturally, we will not care about someone deeply unless we are intentional about understanding that person and treating him or her as the Lord has treated us. God is teaching us through these verses that we are to put our neighbors ahead of ourselves in word, thought, and deed. The Parable of the Good Samaritan is found in Luke In this parable, a man was beaten and tossed on the side of the road by robbers.
Three people pass this man on the road from Jericho to Jerusalem. This, however, is not how Professor Paul Helm sees it. Such is the power of this unproven but popular idea. Men, who know and even say what it really means, feel they must nevertheless fall in with the general consensus, possibly lest they be accused of bigotry and narrowness in neglecting non-Christians.
It is a form of theological or at least exegetical political correctness. However, the question still remains as to what that definitive answer actually is. At this point we need to ask how this true definition has come to be neglected and even denied. Similarly, when he was asked by someone if many would be saved, he gave no direct answer, but redirected the questioner to the issue of whether he would be saved, a far more important question than the speculative one that had been raised Luke Although this has often been pointed out, it is not usually taken seriously.
To understand this, it vital to understand the context in which the parable is told, vv. This is rarely done. The issue of obeying the two great commandments crops up in various places in the ministry of Jesus and too often this is interpreted in terms of salvation by works, keeping the law in order to earn eternal life. Jesus would never teach this; it is simply not true and never was true, even in the Old Testament.
The suggestion, often made, that in v. This error is frequently made, as in the case of the rich young ruler Luke , who though probably mistaken in his attitude, is not being directed to salvation by works v.
The same applies to the teacher of the law in Mark He is not teaching salvation by works or justification by obeying the law. He is answering on the basis that the questioner is a presumed believer, a true Israelite, who will be keeping the law. This is the mark of a true Israelite, a true believer and therefore a true neighbour v.
The clue to understanding the issue is to realise that most people interpret the parable as if it was an Israelite who came across a hated Samaritan, showed him love and helped him, even though he was not a Jew!
Only such a false scenario would justify the idea that the parable is teaching that real love crosses national and ritual boundaries and that we must learn to love our enemies. True though that is Matthew , it is not what the parable is teaching. Jesus is saying something far more radical. He is teaching that membership of the covenant people crosses those boundaries. Leviticus But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God.
Luke Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? Matthew ,44 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy…. Context Crossref Comment Greek.
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