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Parable of the Good Samaritan

March 04, 2023

"Good Samaritan" redirects here. For other uses, see The Good Samaritan (Disambiguation).

The parable of the Good Samaritan is told by Jesus in the Gospel of Luke.[1] It is about a traveler (implicitly understood to be Jewish) who is stripped of clothing, beaten, and left half dead alongside the road. First, a Jewish priest and then a Levite come by, but both avoid the man. Finally, a Samaritan happens upon the traveler. Although Samaritans and Jews despised each other, the Samaritan helps the injured man. Jesus is described as telling the parable in response to a provocative question from a lawyer, "And who is my neighbor?", in the context of the Great Commandment. The conclusion is that the neighbor figure in the parable is the one who shows mercy to their fellow man.

The Good Samaritan by Jacob Jordaens, c. 1616

Some Christians, such as Augustine, have interpreted the parable allegorically, with the Samaritan representing Jesus Christ, who saves the sinful soul.[2] Others, however, discount this allegory as unrelated to the parable's original meaning[2] and see the parable as exemplifying the ethics of Jesus.[3]

The parable has inspired painting, sculpture, satire, poetry, photography, and film. The phrase "Good Samaritan", meaning someone who helps a stranger, derives from this parable, and many hospitals and charitable organizations are named after the Good Samaritan.

Narrative

In the Gospel of Luke chapter 10, the parable is introduced by a question, known as the Great Commandment:

Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life?"

He said to him, "What is written in the law? How do you read it?"

He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbour as yourself."

He said to him, "You have answered correctly. Do this, and you will live."

But he, desiring to justify himself, asked Jesus, "Who is my neighbor?"

— Luke 10:25–29, World English Bible[4]

Jesus replies with a story:

Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. But a certain Samaritan, as he travelled, came where he was. When he saw him, he was moved with compassion, came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. On the next day, when he departed, he took out two denarii, gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?"

He said, "He who showed mercy on him."

Then Jesus said to him, "Go and do likewise."

— Luke 10:30–37, World English Bible[5]

Historical context

 
The road from Jerusalem to Jericho.

Road from Jerusalem to Jericho

In the time of Jesus, the road from Jerusalem to Jericho was notorious for its danger and difficulty, and was known as the "Way of Blood" because "of the blood which is often shed there by robbers".[6] Martin Luther King Jr., on the day before his assassination, described the road as follows:

I remember when Mrs. King and I were first in Jerusalem. We rented a car and drove from Jerusalem down to Jericho. And as soon as we got on that road, I said to my wife, "I can see why Jesus used this as the setting for his parable." It's a winding, meandering road. It's really conducive for ambushing. You start out in Jerusalem, which is about 1200 miles—or rather 1200 feet above sea level. And by the time you get down to Jericho, fifteen or twenty minutes later, you're about 2200 feet below sea level. That's a dangerous road.

— Martin Luther King Jr., "I've Been to the Mountaintop" (April 3, 1968)
 
A map of Israel in the time of Jesus. Jericho is just north of the Dead Sea, with Jerusalem to the west.

Samaritans and Jesus

Jesus' target audience, the Jews, hated Samaritans[7] to such a degree that they destroyed the Samaritans' temple on Mount Gerizim.[a] The Samaritans, reciprocally, hated the Jews.[8] Tensions between them were particularly high in the early decades of the 1st century because Samaritans had desecrated the Jewish Temple at Passover with human bones.[9] Due to this hatred, some think that the lawyer's phrase "The one who had mercy on him" (Luke 10:37) may indicate a reluctance to name the Samaritan.[10] Or, on another, more positive note, it may indicate that the lawyer has recognized that both his questions have been answered and now concludes by generally expressing that anyone behaving thus is a (Lev 19:18) "neighbor" eligible to inherit eternal life.[b]

As the story reached those who were unaware of its context — i.e. the oppression of the Samaritans, and the bitter hatred that Jesus' listeners and Samaritans had for each other — this aspect of the parable received less and less recognition; uninformed people saw "Samaritan" as merely a convenient name for that individual, when in fact it stood for "hated outsider who worships falsely and desecrates our religion". Today, to remedy this missing context, the story is often recast in a more modern setting where the people are ones in equivalent social groups known not to 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 behavior that is superior to individuals of the groups they approve. Christians have used it as an example of Christianity's opposition to racial, ethnic, and sectarian prejudice.[11][12] For example, anti-slavery campaigner William Jay described clergy who ignored slavery as "following the example of the priest and Levite".[13] Martin Luther King Jr., in his April 1968 "I've Been to the Mountaintop" speech, described the Samaritan as "a man of another race".[14] Sundee Tucker Frazier saw the Samaritan more specifically as an example of a "mixed-race" person.[15] Klyne Snodgrass wrote: "On the basis of this parable we must deal with our own racism but must also seek justice for, and offer assistance to, those in need, regardless of the group to which they belong."[16]

Samaritans appear elsewhere in the Gospels and Book of Acts. In the Gospel of Luke, Jesus heals ten lepers and only the Samaritan among them thanks him,[Luke 17:11–19][9] although Luke 9:51–56 depicts Jesus receiving a hostile reception in Samaria.[7] Luke's favorable treatment of Samaritans is in line with his favorable treatment of the weak and of outcasts, generally.[17] In John, Jesus has an extended dialogue with a Samaritan woman, and many Samaritans come to believe in him.[18] In Matthew, however, Jesus instructs his disciples not to preach to Gentiles or in Samaritan cities.[Matthew 10:5–8][9] In the Gospels, generally, "though the Jews of Jesus' day had no time for the 'half-breed' people of Samaria",[19] Jesus "never spoke disparagingly about them"[19] and "held a benign view of Samaritans".[20]

Many see 2 Chronicles 28:8–15 as the model for the Samaritan's neighborly behavior in the parable. In Chronicles, Northern Israelite ancestors of Samaritans treat Judean enemies as fellow-Israelite neighbors.[c] After comparing the earlier account with the later parable presented to the expert in Israel's religious law, one could conclude: "Given the number and significance of these parallels and points of correspondence it is hard to imagine how a first-century scholar of Scripture could hear the parable and not think of the story of the merciful Samaritans of 2 Chronicles 28."[21]

Priests and Levites

In Jewish culture, contact with a dead body was understood to be defiling.[9] Priests were particularly enjoined to avoid uncleanness.[9] The priest and Levite may therefore have assumed that the fallen traveler was dead and avoided him to keep themselves ritually clean.[9] On the other hand, the depiction of travel downhill (from Jerusalem to Jericho) may indicate that their temple duties had already been completed, making this explanation less likely,[22] although this is disputed.[7] Since the Mishnah made an exception for neglected corpses,[7] the priest and the Levite could have used the law to justify both touching a corpse or ignoring it.[7] In any case, passing by on the other side avoided checking "whether he was dead or alive".[23] Indeed, "it weighed more with them that he might be dead and defiling to the touch of those whose business was with holy things than that he might be alive and in need of care."[23]

Interpretation

Allegorical reading

 
In this folio from the 6th-century Rossano Gospels, the cross-bearing halo around the Good Samaritan's head indicates an allegorical interpretation. The first scene includes an angel.

Origen 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.

— Origen 1996, p. 136, Homily 34, para 3

John Welch further states:

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."

— Welch 2007, pp. 26–33

The allegorical interpretation is also traditional in the Eastern Orthodox Church.[24] John Newton refers to the allegorical interpretation in his hymn "How Kind the Good Samaritan", which begins:

How kind the good Samaritan
To him who fell among the thieves!
Thus Jesus pities fallen man,
And heals the wounds the soul receives.[25]

Robert Funk also suggests that Jesus' Jewish listeners were to identify with the robbed and wounded man. In his view, the help received from a hated Samaritan is like the kingdom of God received as grace from an unexpected source.[26]

Ethical reading

 
Parable of the Good Samaritan by Balthasar van Cortbemde (1647) shows the Good Samaritan tending the injured man while the Levite and priest are also shown in the distance.

John Calvin was not impressed by Origen's allegorical reading:

The allegory which is here contrived by the advocates of free will is too absurd to deserve refutation. According to them, under the figure of a wounded man is described the condition of Adam after the fall; from which they infer that the power of acting well was not wholly extinguished in him; because he is said to be only half-dead. As if it had been the design of Christ, in this passage, to speak of the corruption of human nature, and to inquire whether the wound which Satan inflicted on Adam were deadly or curable; nay, as if he had not plainly, and without a figure, declared in another passage, that all are dead, but those whom he quickens by his voice (John 5:25). As little plausibility belongs to another allegory, which, however, has been so highly satisfactory, that it has been admitted by almost universal consent, as if it had been a revelation from heaven. This Samaritan they imagine to be Christ, because he is our guardian; and they tell us that wine was poured, along with oil, into the wound, because Christ cures us by repentance and by a promise of grace. They have contrived a third subtlety, that Christ does not immediately restore health, but sends us to the Church, as an innkeeper, to be gradually cured. I acknowledge that I have no liking for any of these interpretations; but we ought to have a deeper reverence for Scripture than to reckon ourselves at liberty to disguise its natural meaning. And, indeed, any one may see that the curiosity of certain men has led them to contrive these speculations, contrary to the intention of Christ.

— Calvin 1845, p. 54

The meaning of the parable for Calvin was, instead, that "compassion, which an enemy showed to a Jew, demonstrates that the guidance and teaching of nature are sufficient to show that man was created for the sake of man. Hence it is inferred that there is a mutual obligation between all men."[27] In other writings, Calvin pointed out that people are not born merely for themselves, but rather "mankind is knit together with a holy knot ... we must not live for ourselves, but for our neighbors."[28] Earlier, Cyril of Alexandria had written that "a crown of love is being twined for him who loves his neighbour."[29]

Francis Schaeffer suggested: "Christians are not to love their believing brothers to the exclusion of their non-believing fellowmen. That is ugly. We are to have the example of the good Samaritan consciously in mind at all times."[30]

Other modern theologians have taken similar positions. For example, G. B. Caird wrote:

Dodd quotes as a cautionary example Augustine's allegorisation of the Good Samaritan, in which the man is Adam, Jerusalem the heavenly city, Jericho the moon – the symbol of immortality; the thieves are the devil and his angels, who strip the man of immortality by persuading him to sin and so leave him (spiritually) half dead; the priest and Levite represent the Old Testament, the Samaritan Christ, the beast his flesh which he assumed at the Incarnation; the inn is the church and the innkeeper the apostle Paul. Most modern readers would agree with Dodd that this farrago bears no relationship to the real meaning of the parable.

— Caird 1980, p. 165

Joel B. Green writes that Jesus' final question (which, in something of a "twist",[31] reverses the question originally asked):

... presupposes the identification of "anyone" as a neighbor, then presses the point that such an identification opens wide the door of loving action. By leaving aside the identity of the wounded man and by portraying the Samaritan traveler as one who performs the law (and so as one whose actions are consistent with an orientation to eternal life), Jesus has nullified the worldview that gives rise to such questions as, Who is my neighbor? The purity-holiness matrix has been capsized. And, not surprisingly in the Third Gospel, neighborly love has been concretized in care for one who is, in this parable, self-evidently a social outcast

— Green 1997, p. 432

Such a reading of the parable makes it important in liberation theology,[32] where it provides a concrete anchoring for love[33] and indicates an "all embracing reach of solidarity."[34] In Indian Dalit theology, it is seen as providing a "life-giving message to the marginalized Dalits and a challenging message to the non-Dalits."[35]

Martin Luther King Jr. often spoke of this parable, contrasting the rapacious philosophy of the robbers, and the self-preserving non-involvement of the priest and Levite, with the Samaritan's coming to the aid of the man in need.[36] King also extended the call for neighborly assistance 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.

— Martin Luther King Jr., "A Time to Break the Silence", quoted in Hicks & Valeri 2008, p. 31

Catholic view

Thomas Aquinas states that there are three points to be noted in this parable: Firstly, the manifold misery of sinners: “A certain man went down from Jerusalem.” Secondly, is shown the manifold pity of Christ to the sinner: “ A certain Samaritan, as he journeyed, came where he was; and when he saw him he had compassion on him.”... Thirdly, the rule which is given to us for imitation: “ Go, and do thou likewise.”[37]

Justus Knecht gives the deeper interpretation of this parable, according to the Church Fathers, writing:

Jesus Himself is the Good Samaritan, as proved by His treatment of the robbed and wounded human race. Sin and the devil are the robbers who have despoiled man of his robe of innocence and all supernatural gifts, and grievously wounded him in his natural gifts. Thus man lay, weak, helpless, and half-dead. He still, it is true, possessed his natural life, but he had lost the supernatural life of grace, as well as the prospect of eternal life, and was powerless to raise himself from the misery of sin by any effort of his own. Neither priest nor Levite, i. e. neither sacrifice nor law of the Old Covenant, could help him, or heal his wounds; they only made him realize more fully his helpless condition. Then the Son of God, moved by compassion, came down from heaven to help poor fallen man, living at enmity with God. He healed his wounds with the wine of His Most Precious Blood and the oil of His grace, and took him to the inn, His Church. When He left this earth to return to heaven, He gave to the guardians of His Church the twofold treasure of His doctrine and His grace, and ordered them to tend the still weak man, until He Himself came back to reward every one according to his works.[38]

Other interpretations

 
Parable of the Good Samaritan by Samuel Nixon, St. Paul's Church (Halifax), Nova Scotia

In addition to these classical interpretations many scholars have drawn additional themes from the story. Some have suggested that religious tolerance was an important message of the parable. By selecting for the moral protagonist of the story someone whose religion (Samaritanism) was despised by the Jewish audience to which Jesus was speaking, some argue that the parable attempts to downplay religious differences in favor of focusing on moral character and good works.[39][40]

Others have suggested that Jesus was attempting to convey an anti-establishment message, not necessarily in the sense of rejecting authority figures in general, but in the sense of rejecting religious hypocrisy. By contrasting the noble acts of a despised religion to the crass and selfish acts of a priest and a Levite, two representatives of the Jewish religious establishment, some argue that the parable attempts to downplay the importance of status in the religious hierarchy (or importance of knowledge of scripture) in favor of the practice of religious principles.[41][42]

Modern Jewish view

Further information: Jewish views on love and Chesed
The following is based on the public domain article "Brotherly Love" found in the 1906 Jewish Encyclopedia.

The story of the good Samaritan, in the Pauline Gospel of Luke x. 25–37, related to illustrate the meaning of the word "neighbor", possesses a feature which puzzles the student of rabbinical lore. The kind Samaritan who comes to the rescue of the men that had fallen among the robbers, is contrasted with the unkind priest and Levite; whereas the third class of Jews—i.e., the ordinary Israelites who, as a rule, follow the Cohen and the Levite are omitted; and therefore suspicion is aroused regarding the original form of the story. If "Samaritan" has been substituted by the anti-Judean gospel-writer for the original "Israelite", no reflection was intended by Jesus upon Jewish teaching concerning the meaning of neighbor; and the lesson implied is that he who is in need must be the object of our love.

The term "neighbor" has not at all times been thus understood by Jewish teachers.[d] In Tanna debe Eliyahu R. xv. it is said: "Blessed be the Lord who is impartial toward all. He says: 'Thou shalt not defraud thy neighbor. Thy neighbor is like thy brother, and thy brother is like thy neighbor.'" Likewise in xxviii.: "Thou shalt love the Lord thy God"; that is, thou shalt make the name of God beloved to the creatures by a righteous conduct toward Gentiles as well as Jews (compare Sifre, Deut. 32). Aaron b. Abraham ibn Ḥayyim of the sixteenth century, in his commentary to Sifre, l.c.; Ḥayyim Vital, the cabalist, in his "Sha'are Ḳedushah", i. 5; and Moses Ḥagis of the eighteenth century, in his work on the 613 commandments, while commenting on Deut. xxiii. 7, teach alike that the law of love of the neighbor includes the non-Israelite as well as the Israelite. There is nowhere a dissenting opinion expressed by Jewish writers. For modern times, see among others the conservative opinion of Plessner's religious catechism, "Dat Mosheh we-Yehudit", p. 258.

Accordingly, the synod at Leipzig in 1869, and the German-Israelitish Union of Congregations in 1885, stood on old historical ground when declaring (Lazarus, "Ethics of Judaism", i. 234, 302) that "'Love thy neighbor as thyself' is a command of all-embracing love, and is a fundamental principle of the Jewish religion"; and Stade 1888, p. 510a, when charging with imposture the rabbis who made this declaration, is entirely in error.

Authenticity

 
The Good Samaritan by Aimé Morot (1880) shows the Good Samaritan taking the injured man to the inn.

The Jesus Seminar voted this parable to be authentic,[43][44] with 60% of fellows rating it "red" (authentic) and a further 29% rating it "pink" (probably authentic).[44] The paradox of a disliked outsider such as a Samaritan helping a Jew is typical of Jesus' provocative parables,[43][7] and is a deliberate feature of this parable.[45] In the Greek text, the shock value of the Samaritan's appearance is enhanced by the emphatic Σαμαρίτης (Samaritēs) at the beginning of the sentence in verse 33.[7]

Bernard Brandon Scott, a member of the Jesus Seminar, questions the authenticity of the parable's context, suggesting that "the parable originally circulated separately from the question about neighborliness"[46] and that the "existence of the lawyer's question in Mark 12:28–34 and Matthew 22:34–40, in addition to the evidence of heavy Lukan editing"[46] indicates the parable and its context were "very probably joined editorially by Luke."[46] A number of other commentators share this opinion,[47] with the consensus of the Jesus Seminar being that verses Luke 10:36–37 were added by Luke to "connect with the lawyer's question."[44] On the other hand, the "keen rabbinic interest in the question of the greatest commandment"[47] may make this argument invalid, in that Luke may be describing a different occurrence of the question being asked.[47] Differences between the gospels suggest that Luke is referring to a different episode from Mark and Matthew,[48] and Klyne Snodgrass writes that "While one cannot exclude that Luke has joined two originally separate narratives, evidence for this is not convincing."[48] The Oxford Bible Commentary notes:

That Jesus was only tested once in this way is not a necessary assumption. The twist between the lawyer's question and Jesus' answer is entirely in keeping with Jesus' radical stance: he was making the lawyer rethink his presuppositions.

— Barton & Muddiman 2001, p. 942

The unexpected appearance of the Samaritan led Joseph Halévy to suggest that the parable originally involved "a priest, a Levite, and an Israelite",[45] in line with contemporary Jewish stories, and that Luke changed the parable to be more familiar to a gentile audience."[45] Halévy further suggests that, in real life, it was unlikely that a Samaritan would actually have been found on the road between Jericho and Jerusalem,[45] although others claim that there was "nothing strange about a Samaritan travelling in Jewish territory".[10] William C. Placher points out that such debate misinterprets the biblical genre of a parable, which illustrates a moral rather than a historical point: on reading the story, "we are not inclined to check the story against the police blotter for the Jerusalem-Jericho highway patrol. We recognize that Jesus is telling a story to illustrate a moral point, and that such stories often don't claim to correspond to actual events."[49] The traditionally understood ethical moral of the story would not hold if the parable originally followed the priest-Levite-Israelite sequence of contemporary Jewish stories, as Halévy suggested, for then it would deal strictly with intra-Israelite relations just as did the Lev 19:18 command under discussion.

As a metaphor and name

 
The injunction to "go and do likewise" has led to the "Good Samaritan" name being applied to many hospitals, such as the Legacy Good Samaritan Medical Center in Portland, Oregon.

The term "good Samaritan" is used as a common metaphor: "The word now applies to any charitable person, especially one who, like the man in the parable, rescues or helps out a needy stranger."[50]

The name has consequently been used for a number of charitable organizations, including Samaritans, Samaritan's Purse, Sisters of the Good Samaritan, and The Samaritan Befrienders Hong Kong. The name Good Samaritan Hospital is used for a number of hospitals around the world. Good Samaritan laws encourage those who choose to serve and tend to others who are injured or ill.[51]

Art and popular culture

This parable was one of the most popular in medieval art.[52] The allegorical interpretation was often illustrated, with Christ as the Good Samaritan. Accompanying angels were sometimes also shown.[53] In some Eastern Orthodox icons of the parable, the identification of the Good Samaritan as Christ is made explicit with a halo bearing a cross.[54]

The numerous later artistic depictions of the parable include those of Rembrandt, Jan Wijnants, Vincent van Gogh, Aimé Morot, Domenico Fetti, Johann Carl Loth, George Frederic Watts, and Giacomo Conti. Vincent van Gogh's painting captures the reverse hierarchy that is underscored in Luke's parable. Although the priest and Levite are near the top of the status hierarchy in Israel and the Samaritans near the bottom, van Gogh reverses this hierarchy in the painting.

In his essay Lost in Non-Translation, biochemist and author Isaac Asimov argues that to the Jews of the time there were no good Samaritans; in his view, this was half the point of the parable. As Asimov put it, we need to think of the story occurring in Alabama in 1950, with a mayor and a preacher ignoring a man who has been beaten and robbed, with the role of the Samaritan being played by a poor black sharecropper.

The story's theme is portrayed throughout Marvel's Daredevil.[55]

The parable of the Good Samaritan is the theme for the Austrian Christian Charity commemorative coin, minted 12 March 2003. This coin shows the Good Samaritan with the wounded man, on his horse, as he takes him to an inn for medical attention. An older coin with this theme is the American "Good Samaritan Shilling" of 1652.[56]

Australian poet Henry Lawson wrote a poem on the parable ("The Good Samaritan"), of which the third stanza reads:

He's been a fool, perhaps, and would
Have prospered had he tried,
But he was one who never could
Pass by the other side.
An honest man whom men called soft,
While laughing in their sleeves—
No doubt in business ways he oft
Had fallen amongst thieves.

— The Good Samaritan, Lawson 1906, p. 132

John Gardiner Calkins Brainard also wrote a poem on the theme.[57]

Dramatic film adaptations of the Parable of the Good Samaritan include the short film Samaritan (2006), set in a modern context, per the literary device of the Modern Parables DVD Bible study series.[58]

The English composer, Benjamin Britten, was commissioned to write a piece to mark the centenary of the Red Cross. His resulting work for solo voices, choir, and orchestra, Cantata Misericordium, sets a Latin text by Patrick Wilkinson that tells the parable of the Good Samaritan. It was first performed in Geneva in 1963.

In a real-life psychology experiment sometime before 1973, a number of seminary students – in a rush to teach on this parable – failed to stop to help a shabbily dressed person on the side of the road.[59]

  •  

    The Good Samaritan by Rembrandt (1630) shows the Good Samaritan making arrangements with the innkeeper. A later (1633) print by Rembrandt has a reversed and somewhat expanded version of the scene.[60]

  •  

    The good Samaritan, after Delacroix by Van Gogh, 1890

Legal presence

In the English law of negligence, when establishing a duty of care in Donoghue v Stevenson Lord Atkin applied the neighbour principle—drawing inspiration from the Biblical Golden Rule[61] as in the parable of the Good Samaritan.

See also

References

Notes

  1. ^ An event which the first-century historian Josephus records (Josephus. The Jewish War. 1 §62..). For a different opinion, see Bourgel 2016, p. 505
  2. ^ See, e.g., Lane's argument that the lawyer positively alludes to Exodus 34:6, with the word in 10:37a usually translated "mercy" (ἔλεος) actually referencing Septuagintal translation of the Hebrew word חסד, "covenantal loyalty", (Lane 2009, pp. 74–84)
  3. ^ See, e.g., Wilkinson 1957, p. 94; Spencer 1984, pp. 317–349; Vermes 2004, p. 152; Kalimi 2009, pp. 47–53; Evans 2010, pp. 32–42; Fresta 2011, pp. 150–52, 253; Levine 2012, pp. 20–21; Scheffler 2013, pp. 1–8
  4. ^ Several recognize that Lev 19:18 exclusively refers to the Israelitish neighbor (e.g., Stade 1888, p. 510a). This debate is reflected in the question by the Jewish Torah expert re the definition of "neighbor" in Lev 19:18 (Luke 10:29).

Citations

  1. ^ Luke 10:25–37
  2. ^ a b Caird 1980, p. 165.
  3. ^ Sanders 1995, p. 6.
  4. ^ Luke 10:25–29
  5. ^ Luke 10:30–37
  6. ^ Wilkinson 1975, pp. 10–24.
  7. ^ a b c d e f g Forbes 2000, p. 63.
  8. ^ Penney 1995, p. 28.
  9. ^ a b c d e f Vermes 2004, p. 152.
  10. ^ a b Marshall 1978, pp. 449–450.
  11. ^ Burnett 2004, p. 213–215.
  12. ^ Ware 2001, p. 16.
  13. ^ Jay 1853, p. 635.
  14. ^ Martin Luther King, Jr 1968.
  15. ^ Frazier 2001, p. 6.
  16. ^ Snodgrass 2008, p. 361.
  17. ^ Theissen & Merz 1998, Chapter 2. Christian sources about Jesus.
  18. ^ Funk & Hoover 1993, pp. 401–470, The Gospel of John.
  19. ^ a b Ellisen 2001, p. 142.
  20. ^ Meier 2000, pp. 231.
  21. ^ Evans 2010, p. 39.
  22. ^ Green 1997, p. 430.
  23. ^ a b Caird 1980, p. 148.
  24. ^ Schönborn 2008, p. 16.
  25. ^ Newton, John, "99. How Kind the Good Samaritan", Olney Hymns
  26. ^ Theissen & Merz 1998, pp. 321–322.
  27. ^ Calvin 1845, p. 54.
  28. ^ Calvin 1844, p. 531.
  29. ^ Cyril of Alexandria 1859, p. 311, Sermon 68.
  30. ^ Schaeffer 2006.
  31. ^ Barton & Muddiman 2001, p. 942.
  32. ^ Hays 2010, p. 21.
  33. ^ Rowland 2007, p. 43.
  34. ^ Carroll 1987, p. 57.
  35. ^ Gnanavaram 1993, pp. 59–83.
  36. ^ Branch 2007, p. 302.
  37. ^ Aquinas, Thomas (1867). "Homily XXVI: The sinner succored" . Ninety-nine Homilies of S. Thomas Aquinas Upon the Epistles and Gospels for Forty-nine Sundays of the Christian Year. Church Press Company.
  38. ^ Knecht, Friedrich Justus (1910). "XLII. The Doctor of the Law — The Good Samaritan" . A Practical Commentary on Holy Scripture. B. Herder.
  39. ^ Smith 1884, p. 136.
  40. ^ Clarke 1886, p. 346.
  41. ^ Andrews 2012, p. 117.
  42. ^ Wilson 2014, p. 88.
  43. ^ a b Funk & Hoover 1993, pp. 271–400.
  44. ^ a b c Jones 1999, p. 294.
  45. ^ a b c d Scott 1989, p. 199.
  46. ^ a b c Scott 1989, p. 191.
  47. ^ a b c Forbes 2000, p. 57.
  48. ^ a b Snodgrass 2008, p. 348.
  49. ^ Placher 1995, pp. 924–925.
  50. ^ Lass 1988.
  51. ^ Lunney & Oliphant 2008, p. 465.
  52. ^ Mâle 1972, p. 195.
  53. ^ Ross 1996, p. 105.
  54. ^ Ballard & Holmes 2006, p. 55.
  55. ^ Damore 2015.
  56. ^ Frey 2009, p. 95.
  57. ^ Brainard 1825, p. 79.
  58. ^ . holidayatthesea.com. Archived from the original on 2011-07-12. Retrieved 2009-01-31.
  59. ^ Darley & Batson 1973, pp. 100–108.
  60. ^ Scott & Fleischer 1997, p. 68.
  61. ^ "Donoghue v. Stevenson Case Report". scottishlawreports.org.uk. Retrieved 2019-11-09.

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External links

 
Wikimedia Commons has media related to The Good Samaritan.
  • Biblical art on the Internet:
  • Good Samaritan websites:
    • —Charity helping people with disabilities
    • —Promotes October 13 as "Good Samaritan Day"

March 04, 2023
parable, good, samaritan, good, samaritan, redirects, here, other, uses, good, samaritan, disambiguation, parable, good, samaritan, told, jesus, gospel, luke, about, traveler, implicitly, understood, jewish, stripped, clothing, beaten, left, half, dead, alongs. Good Samaritan redirects here For other uses see The Good Samaritan Disambiguation The parable of the Good Samaritan is told by Jesus in the Gospel of Luke 1 It is about a traveler implicitly understood to be Jewish who is stripped of clothing beaten and left half dead alongside the road First a Jewish priest and then a Levite come by but both avoid the man Finally a Samaritan happens upon the traveler Although Samaritans and Jews despised each other the Samaritan helps the injured man Jesus is described as telling the parable in response to a provocative question from a lawyer And who is my neighbor in the context of the Great Commandment The conclusion is that the neighbor figure in the parable is the one who shows mercy to their fellow man The Good Samaritan by Jacob Jordaens c 1616 Some Christians such as Augustine have interpreted the parable allegorically with the Samaritan representing Jesus Christ who saves the sinful soul 2 Others however discount this allegory as unrelated to the parable s original meaning 2 and see the parable as exemplifying the ethics of Jesus 3 The parable has inspired painting sculpture satire poetry photography and film The phrase Good Samaritan meaning someone who helps a stranger derives from this parable and many hospitals and charitable organizations are named after the Good Samaritan Contents 1 Narrative 2 Historical context 2 1 Road from Jerusalem to Jericho 2 2 Samaritans and Jesus 2 3 Priests and Levites 3 Interpretation 3 1 Allegorical reading 3 2 Ethical reading 3 3 Catholic view 3 4 Other interpretations 3 4 1 Modern Jewish view 4 Authenticity 5 As a metaphor and name 6 Art and popular culture 7 Legal presence 8 See also 9 References 9 1 Notes 9 2 Citations 9 3 Sources 10 External linksNarrative EditIn the Gospel of Luke chapter 10 the parable is introduced by a question known as the Great Commandment Behold a certain lawyer stood up and tested him saying Teacher what shall I do to inherit eternal life He said to him What is written in the law How do you read it He answered You shall love the Lord your God with all your heart with all your soul with all your strength and with all your mind and your neighbour as yourself He said to him You have answered correctly Do this and you will live But he desiring to justify himself asked Jesus Who is my neighbor Luke 10 25 29 World English Bible 4 Jesus replies with a story Jesus answered A certain man was going down from Jerusalem to Jericho and he fell among robbers who both stripped him and beat him and departed leaving him half dead By chance a certain priest was going down that way When he saw him he passed by on the other side In the same way a Levite also when he came to the place and saw him passed by on the other side But a certain Samaritan as he travelled came where he was When he saw him he was moved with compassion came to him and bound up his wounds pouring on oil and wine He set him on his own animal and brought him to an inn and took care of him On the next day when he departed he took out two denarii gave them to the host and said to him Take care of him Whatever you spend beyond that I will repay you when I return Now which of these three do you think seemed to be a neighbor to him who fell among the robbers He said He who showed mercy on him Then Jesus said to him Go and do likewise Luke 10 30 37 World English Bible 5 Historical context Edit The road from Jerusalem to Jericho Road from Jerusalem to Jericho Edit In the time of Jesus the road from Jerusalem to Jericho was notorious for its danger and difficulty and was known as the Way of Blood because of the blood which is often shed there by robbers 6 Martin Luther King Jr on the day before his assassination described the road as follows I remember when Mrs King and I were first in Jerusalem We rented a car and drove from Jerusalem down to Jericho And as soon as we got on that road I said to my wife I can see why Jesus used this as the setting for his parable It s a winding meandering road It s really conducive for ambushing You start out in Jerusalem which is about 1200 miles or rather 1200 feet above sea level And by the time you get down to Jericho fifteen or twenty minutes later you re about 2200 feet below sea level That s a dangerous road Martin Luther King Jr I ve Been to the Mountaintop April 3 1968 A map of Israel in the time of Jesus Jericho is just north of the Dead Sea with Jerusalem to the west Samaritans and Jesus Edit Jesus target audience the Jews hated Samaritans 7 to such a degree that they destroyed the Samaritans temple on Mount Gerizim a The Samaritans reciprocally hated the Jews 8 Tensions between them were particularly high in the early decades of the 1st century because Samaritans had desecrated the Jewish Temple at Passover with human bones 9 Due to this hatred some think that the lawyer s phrase The one who had mercy on him Luke 10 37 may indicate a reluctance to name the Samaritan 10 Or on another more positive note it may indicate that the lawyer has recognized that both his questions have been answered and now concludes by generally expressing that anyone behaving thus is a Lev 19 18 neighbor eligible to inherit eternal life b As the story reached those who were unaware of its context i e the oppression of the Samaritans and the bitter hatred that Jesus listeners and Samaritans had for each other this aspect of the parable received less and less recognition uninformed people saw Samaritan as merely a convenient name for that individual when in fact it stood for hated outsider who worships falsely and desecrates our religion Today to remedy this missing context the story is often recast in a more modern setting where the people are ones in equivalent social groups known not to 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 behavior that is superior to individuals of the groups they approve Christians have used it as an example of Christianity s opposition to racial ethnic and sectarian prejudice 11 12 For example anti slavery campaigner William Jay described clergy who ignored slavery as following the example of the priest and Levite 13 Martin Luther King Jr in his April 1968 I ve Been to the Mountaintop speech described the Samaritan as a man of another race 14 Sundee Tucker Frazier saw the Samaritan more specifically as an example of a mixed race person 15 Klyne Snodgrass wrote On the basis of this parable we must deal with our own racism but must also seek justice for and offer assistance to those in need regardless of the group to which they belong 16 Samaritans appear elsewhere in the Gospels and Book of Acts In the Gospel of Luke Jesus heals ten lepers and only the Samaritan among them thanks him Luke 17 11 19 9 although Luke 9 51 56 depicts Jesus receiving a hostile reception in Samaria 7 Luke s favorable treatment of Samaritans is in line with his favorable treatment of the weak and of outcasts generally 17 In John Jesus has an extended dialogue with a Samaritan woman and many Samaritans come to believe in him 18 In Matthew however Jesus instructs his disciples not to preach to Gentiles or in Samaritan cities Matthew 10 5 8 9 In the Gospels generally though the Jews of Jesus day had no time for the half breed people of Samaria 19 Jesus never spoke disparagingly about them 19 and held a benign view of Samaritans 20 Many see 2 Chronicles 28 8 15 as the model for the Samaritan s neighborly behavior in the parable In Chronicles Northern Israelite ancestors of Samaritans treat Judean enemies as fellow Israelite neighbors c After comparing the earlier account with the later parable presented to the expert in Israel s religious law one could conclude Given the number and significance of these parallels and points of correspondence it is hard to imagine how a first century scholar of Scripture could hear the parable and not think of the story of the merciful Samaritans of 2 Chronicles 28 21 Priests and Levites Edit In Jewish culture contact with a dead body was understood to be defiling 9 Priests were particularly enjoined to avoid uncleanness 9 The priest and Levite may therefore have assumed that the fallen traveler was dead and avoided him to keep themselves ritually clean 9 On the other hand the depiction of travel downhill from Jerusalem to Jericho may indicate that their temple duties had already been completed making this explanation less likely 22 although this is disputed 7 Since the Mishnah made an exception for neglected corpses 7 the priest and the Levite could have used the law to justify both touching a corpse or ignoring it 7 In any case passing by on the other side avoided checking whether he was dead or alive 23 Indeed it weighed more with them that he might be dead and defiling to the touch of those whose business was with holy things than that he might be alive and in need of care 23 Interpretation EditAllegorical reading Edit In this folio from the 6th century Rossano Gospels the cross bearing halo around the Good Samaritan s head indicates an allegorical interpretation The first scene includes an angel Origen 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 Origen 1996 p 136 Homily 34 para 3 John Welch further states 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 Welch 2007 pp 26 33 The allegorical interpretation is also traditional in the Eastern Orthodox Church 24 John Newton refers to the allegorical interpretation in his hymn How Kind the Good Samaritan which begins How kind the good Samaritan To him who fell among the thieves Thus Jesus pities fallen man And heals the wounds the soul receives 25 Robert Funk also suggests that Jesus Jewish listeners were to identify with the robbed and wounded man In his view the help received from a hated Samaritan is like the kingdom of God received as grace from an unexpected source 26 Ethical reading Edit Parable of the Good Samaritan by Balthasar van Cortbemde 1647 shows the Good Samaritan tending the injured man while the Levite and priest are also shown in the distance John Calvin was not impressed by Origen s allegorical reading The allegory which is here contrived by the advocates of free will is too absurd to deserve refutation According to them under the figure of a wounded man is described the condition of Adam after the fall from which they infer that the power of acting well was not wholly extinguished in him because he is said to be only half dead As if it had been the design of Christ in this passage to speak of the corruption of human nature and to inquire whether the wound which Satan inflicted on Adam were deadly or curable nay as if he had not plainly and without a figure declared in another passage that all are dead but those whom he quickens by his voice John 5 25 As little plausibility belongs to another allegory which however has been so highly satisfactory that it has been admitted by almost universal consent as if it had been a revelation from heaven This Samaritan they imagine to be Christ because he is our guardian and they tell us that wine was poured along with oil into the wound because Christ cures us by repentance and by a promise of grace They have contrived a third subtlety that Christ does not immediately restore health but sends us to the Church as an innkeeper to be gradually cured I acknowledge that I have no liking for any of these interpretations but we ought to have a deeper reverence for Scripture than to reckon ourselves at liberty to disguise its natural meaning And indeed any one may see that the curiosity of certain men has led them to contrive these speculations contrary to the intention of Christ Calvin 1845 p 54 The meaning of the parable for Calvin was instead that compassion which an enemy showed to a Jew demonstrates that the guidance and teaching of nature are sufficient to show that man was created for the sake of man Hence it is inferred that there is a mutual obligation between all men 27 In other writings Calvin pointed out that people are not born merely for themselves but rather mankind is knit together with a holy knot we must not live for ourselves but for our neighbors 28 Earlier Cyril of Alexandria had written that a crown of love is being twined for him who loves his neighbour 29 Francis Schaeffer suggested Christians are not to love their believing brothers to the exclusion of their non believing fellowmen That is ugly We are to have the example of the good Samaritan consciously in mind at all times 30 Other modern theologians have taken similar positions For example G B Caird wrote Dodd quotes as a cautionary example Augustine s allegorisation of the Good Samaritan in which the man is Adam Jerusalem the heavenly city Jericho the moon the symbol of immortality the thieves are the devil and his angels who strip the man of immortality by persuading him to sin and so leave him spiritually half dead the priest and Levite represent the Old Testament the Samaritan Christ the beast his flesh which he assumed at the Incarnation the inn is the church and the innkeeper the apostle Paul Most modern readers would agree with Dodd that this farrago bears no relationship to the real meaning of the parable Caird 1980 p 165 Joel B Green writes that Jesus final question which in something of a twist 31 reverses the question originally asked presupposes the identification of anyone as a neighbor then presses the point that such an identification opens wide the door of loving action By leaving aside the identity of the wounded man and by portraying the Samaritan traveler as one who performs the law and so as one whose actions are consistent with an orientation to eternal life Jesus has nullified the worldview that gives rise to such questions as Who is my neighbor The purity holiness matrix has been capsized And not surprisingly in the Third Gospel neighborly love has been concretized in care for one who is in this parable self evidently a social outcast Green 1997 p 432 Such a reading of the parable makes it important in liberation theology 32 where it provides a concrete anchoring for love 33 and indicates an all embracing reach of solidarity 34 In Indian Dalit theology it is seen as providing a life giving message to the marginalized Dalits and a challenging message to the non Dalits 35 Martin Luther King Jr often spoke of this parable contrasting the rapacious philosophy of the robbers and the self preserving non involvement of the priest and Levite with the Samaritan s coming to the aid of the man in need 36 King also extended the call for neighborly assistance 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 Martin Luther King Jr A Time to Break the Silence quoted in Hicks amp Valeri 2008 p 31 Catholic view Edit Thomas Aquinas states that there are three points to be noted in this parable Firstly the manifold misery of sinners A certain man went down from Jerusalem Secondly is shown the manifold pity of Christ to the sinner A certain Samaritan as he journeyed came where he was and when he saw him he had compassion on him Thirdly the rule which is given to us for imitation Go and do thou likewise 37 Justus Knecht gives the deeper interpretation of this parable according to the Church Fathers writing Jesus Himself is the Good Samaritan as proved by His treatment of the robbed and wounded human race Sin and the devil are the robbers who have despoiled man of his robe of innocence and all supernatural gifts and grievously wounded him in his natural gifts Thus man lay weak helpless and half dead He still it is true possessed his natural life but he had lost the supernatural life of grace as well as the prospect of eternal life and was powerless to raise himself from the misery of sin by any effort of his own Neither priest nor Levite i e neither sacrifice nor law of the Old Covenant could help him or heal his wounds they only made him realize more fully his helpless condition Then the Son of God moved by compassion came down from heaven to help poor fallen man living at enmity with God He healed his wounds with the wine of His Most Precious Blood and the oil of His grace and took him to the inn His Church When He left this earth to return to heaven He gave to the guardians of His Church the twofold treasure of His doctrine and His grace and ordered them to tend the still weak man until He Himself came back to reward every one according to his works 38 Other interpretations Edit Parable of the Good Samaritan by Samuel Nixon St Paul s Church Halifax Nova Scotia In addition to these classical interpretations many scholars have drawn additional themes from the story Some have suggested that religious tolerance was an important message of the parable By selecting for the moral protagonist of the story someone whose religion Samaritanism was despised by the Jewish audience to which Jesus was speaking some argue that the parable attempts to downplay religious differences in favor of focusing on moral character and good works 39 40 Others have suggested that Jesus was attempting to convey an anti establishment message not necessarily in the sense of rejecting authority figures in general but in the sense of rejecting religious hypocrisy By contrasting the noble acts of a despised religion to the crass and selfish acts of a priest and a Levite two representatives of the Jewish religious establishment some argue that the parable attempts to downplay the importance of status in the religious hierarchy or importance of knowledge of scripture in favor of the practice of religious principles 41 42 Modern Jewish view Edit Further information Jewish views on love and Chesed This article may lend undue weight to certain ideas incidents or controversies The specific problem is Why this is supposed to be the whole modern Jewish view And why this is just reported as it was without a minimum paraphrase Please help improve it by rewriting it in a balanced fashion that contextualizes different points of view July 2022 Learn how and when to remove this template message The following is based on the public domain article Brotherly Love found in the 1906 Jewish Encyclopedia The story of the good Samaritan in the Pauline Gospel of Luke x 25 37 related to illustrate the meaning of the word neighbor possesses a feature which puzzles the student of rabbinical lore The kind Samaritan who comes to the rescue of the men that had fallen among the robbers is contrasted with the unkind priest and Levite whereas the third class of Jews i e the ordinary Israelites who as a rule follow the Cohen and the Levite are omitted and therefore suspicion is aroused regarding the original form of the story If Samaritan has been substituted by the anti Judean gospel writer for the original Israelite no reflection was intended by Jesus upon Jewish teaching concerning the meaning of neighbor and the lesson implied is that he who is in need must be the object of our love The term neighbor has not at all times been thus understood by Jewish teachers d In Tanna debe Eliyahu R xv it is said Blessed be the Lord who is impartial toward all He says Thou shalt not defraud thy neighbor Thy neighbor is like thy brother and thy brother is like thy neighbor Likewise in xxviii Thou shalt love the Lord thy God that is thou shalt make the name of God beloved to the creatures by a righteous conduct toward Gentiles as well as Jews compare Sifre Deut 32 Aaron b Abraham ibn Ḥayyim of the sixteenth century in his commentary to Sifre l c Ḥayyim Vital the cabalist in his Sha are Ḳedushah i 5 and Moses Ḥagis of the eighteenth century in his work on the 613 commandments while commenting on Deut xxiii 7 teach alike that the law of love of the neighbor includes the non Israelite as well as the Israelite There is nowhere a dissenting opinion expressed by Jewish writers For modern times see among others the conservative opinion of Plessner s religious catechism Dat Mosheh we Yehudit p 258 Accordingly the synod at Leipzig in 1869 and the German Israelitish Union of Congregations in 1885 stood on old historical ground when declaring Lazarus Ethics of Judaism i 234 302 that Love thy neighbor as thyself is a command of all embracing love and is a fundamental principle of the Jewish religion and Stade 1888 p 510a when charging with imposture the rabbis who made this declaration is entirely in error Authenticity Edit The Good Samaritan by Aime Morot 1880 shows the Good Samaritan taking the injured man to the inn The Jesus Seminar voted this parable to be authentic 43 44 with 60 of fellows rating it red authentic and a further 29 rating it pink probably authentic 44 The paradox of a disliked outsider such as a Samaritan helping a Jew is typical of Jesus provocative parables 43 7 and is a deliberate feature of this parable 45 In the Greek text the shock value of the Samaritan s appearance is enhanced by the emphatic Samariths Samarites at the beginning of the sentence in verse 33 7 Bernard Brandon Scott a member of the Jesus Seminar questions the authenticity of the parable s context suggesting that the parable originally circulated separately from the question about neighborliness 46 and that the existence of the lawyer s question in Mark 12 28 34 and Matthew 22 34 40 in addition to the evidence of heavy Lukan editing 46 indicates the parable and its context were very probably joined editorially by Luke 46 A number of other commentators share this opinion 47 with the consensus of the Jesus Seminar being that verses Luke 10 36 37 were added by Luke to connect with the lawyer s question 44 On the other hand the keen rabbinic interest in the question of the greatest commandment 47 may make this argument invalid in that Luke may be describing a different occurrence of the question being asked 47 Differences between the gospels suggest that Luke is referring to a different episode from Mark and Matthew 48 and Klyne Snodgrass writes that While one cannot exclude that Luke has joined two originally separate narratives evidence for this is not convincing 48 The Oxford Bible Commentary notes That Jesus was only tested once in this way is not a necessary assumption The twist between the lawyer s question and Jesus answer is entirely in keeping with Jesus radical stance he was making the lawyer rethink his presuppositions Barton amp Muddiman 2001 p 942 The unexpected appearance of the Samaritan led Joseph Halevy to suggest that the parable originally involved a priest a Levite and an Israelite 45 in line with contemporary Jewish stories and that Luke changed the parable to be more familiar to a gentile audience 45 Halevy further suggests that in real life it was unlikely that a Samaritan would actually have been found on the road between Jericho and Jerusalem 45 although others claim that there was nothing strange about a Samaritan travelling in Jewish territory 10 William C Placher points out that such debate misinterprets the biblical genre of a parable which illustrates a moral rather than a historical point on reading the story we are not inclined to check the story against the police blotter for the Jerusalem Jericho highway patrol We recognize that Jesus is telling a story to illustrate a moral point and that such stories often don t claim to correspond to actual events 49 The traditionally understood ethical moral of the story would not hold if the parable originally followed the priest Levite Israelite sequence of contemporary Jewish stories as Halevy suggested for then it would deal strictly with intra Israelite relations just as did the Lev 19 18 command under discussion As a metaphor and name Edit The injunction to go and do likewise has led to the Good Samaritan name being applied to many hospitals such as the Legacy Good Samaritan Medical Center in Portland Oregon The term good Samaritan is used as a common metaphor The word now applies to any charitable person especially one who like the man in the parable rescues or helps out a needy stranger 50 The name has consequently been used for a number of charitable organizations including Samaritans Samaritan s Purse Sisters of the Good Samaritan and The Samaritan Befrienders Hong Kong The name Good Samaritan Hospital is used for a number of hospitals around the world Good Samaritan laws encourage those who choose to serve and tend to others who are injured or ill 51 Art and popular culture EditThis parable was one of the most popular in medieval art 52 The allegorical interpretation was often illustrated with Christ as the Good Samaritan Accompanying angels were sometimes also shown 53 In some Eastern Orthodox icons of the parable the identification of the Good Samaritan as Christ is made explicit with a halo bearing a cross 54 The numerous later artistic depictions of the parable include those of Rembrandt Jan Wijnants Vincent van Gogh Aime Morot Domenico Fetti Johann Carl Loth George Frederic Watts and Giacomo Conti Vincent van Gogh s painting captures the reverse hierarchy that is underscored in Luke s parable Although the priest and Levite are near the top of the status hierarchy in Israel and the Samaritans near the bottom van Gogh reverses this hierarchy in the painting In his essay Lost in Non Translation biochemist and author Isaac Asimov argues that to the Jews of the time there were no good Samaritans in his view this was half the point of the parable As Asimov put it we need to think of the story occurring in Alabama in 1950 with a mayor and a preacher ignoring a man who has been beaten and robbed with the role of the Samaritan being played by a poor black sharecropper The story s theme is portrayed throughout Marvel s Daredevil 55 The parable of the Good Samaritan is the theme for the Austrian Christian Charity commemorative coin minted 12 March 2003 This coin shows the Good Samaritan with the wounded man on his horse as he takes him to an inn for medical attention An older coin with this theme is the American Good Samaritan Shilling of 1652 56 Australian poet Henry Lawson wrote a poem on the parable The Good Samaritan of which the third stanza reads He s been a fool perhaps and would Have prospered had he tried But he was one who never could Pass by the other side An honest man whom men called soft While laughing in their sleeves No doubt in business ways he oft Had fallen amongst thieves The Good Samaritan Lawson 1906 p 132 John Gardiner Calkins Brainard also wrote a poem on the theme 57 Dramatic film adaptations of the Parable of the Good Samaritan include the short film Samaritan 2006 set in a modern context per the literary device of the Modern Parables DVD Bible study series 58 The English composer Benjamin Britten was commissioned to write a piece to mark the centenary of the Red Cross His resulting work for solo voices choir and orchestra Cantata Misericordium sets a Latin text by Patrick Wilkinson that tells the parable of the Good Samaritan It was first performed in Geneva in 1963 In a real life psychology experiment sometime before 1973 a number of seminary students in a rush to teach on this parable failed to stop to help a shabbily dressed person on the side of the road 59 The Good Samaritan by Rembrandt 1630 shows the Good Samaritan making arrangements with the innkeeper A later 1633 print by Rembrandt has a reversed and somewhat expanded version of the scene 60 The good Samaritan after Delacroix by Van Gogh 1890 Christian Charity coin Legal presence EditIn the English law of negligence when establishing a duty of care in Donoghue v Stevenson Lord Atkin applied the neighbour principle drawing inspiration from the Biblical Golden Rule 61 as in the parable of the Good Samaritan See also EditBrotherly love Bystander effect Christian ethics Christian Jewish reconciliation Golden Rule Great Commandment Life of Jesus in the New Testament Matthew 5 Ministry of Jesus Digital samaritans SamaritansReferences EditNotes Edit An event which the first century historian Josephus records Josephus The Jewish War 1 62 For a different opinion see Bourgel 2016 p 505 See e g Lane s argument that the lawyer positively alludes to Exodus 34 6 with the word in 10 37a usually translated mercy ἔleos actually referencing Septuagintal translation of the Hebrew word חסד covenantal loyalty Lane 2009 pp 74 84 See e g Wilkinson 1957 p 94 Spencer 1984 pp 317 349 Vermes 2004 p 152 Kalimi 2009 pp 47 53 Evans 2010 pp 32 42 Fresta 2011 pp 150 52 253 Levine 2012 pp 20 21 Scheffler 2013 pp 1 8 Several recognize that Lev 19 18 exclusively refers to the Israelitish neighbor e g Stade 1888 p 510a This debate is reflected in the question by the Jewish Torah expert re the definition of neighbor in Lev 19 18 Luke 10 29 Citations Edit Luke 10 25 37 a b Caird 1980 p 165 Sanders 1995 p 6 Luke 10 25 29 Luke 10 30 37 Wilkinson 1975 pp 10 24 a b c d e f g Forbes 2000 p 63 Penney 1995 p 28 a b c d e f Vermes 2004 p 152 a b Marshall 1978 pp 449 450 Burnett 2004 p 213 215 Ware 2001 p 16 Jay 1853 p 635 Martin Luther King Jr 1968 Frazier 2001 p 6 Snodgrass 2008 p 361 Theissen amp Merz 1998 Chapter 2 Christian sources about Jesus Funk amp Hoover 1993 pp 401 470 The Gospel of John a b Ellisen 2001 p 142 Meier 2000 pp 231 Evans 2010 p 39 Green 1997 p 430 a b Caird 1980 p 148 Schonborn 2008 p 16 Newton John 99 How Kind the Good Samaritan Olney Hymns Theissen amp Merz 1998 pp 321 322 Calvin 1845 p 54 Calvin 1844 p 531 Cyril of Alexandria 1859 p 311 Sermon 68 Schaeffer 2006 Barton amp Muddiman 2001 p 942 Hays 2010 p 21 Rowland 2007 p 43 Carroll 1987 p 57 Gnanavaram 1993 pp 59 83 Branch 2007 p 302 Aquinas Thomas 1867 Homily XXVI The sinner succored Ninety nine Homilies of S Thomas Aquinas Upon the Epistles and Gospels for Forty nine Sundays of the Christian Year Church Press Company Knecht Friedrich Justus 1910 XLII The Doctor of the Law The Good Samaritan A Practical Commentary on Holy Scripture B Herder Smith 1884 p 136 Clarke 1886 p 346 Andrews 2012 p 117 Wilson 2014 p 88 a b Funk amp Hoover 1993 pp 271 400 a b c Jones 1999 p 294 a b c d Scott 1989 p 199 a b c Scott 1989 p 191 a b c Forbes 2000 p 57 a b Snodgrass 2008 p 348 Placher 1995 pp 924 925 Lass 1988 Lunney amp Oliphant 2008 p 465 Male 1972 p 195 Ross 1996 p 105 Ballard amp Holmes 2006 p 55 Damore 2015 Frey 2009 p 95 Brainard 1825 p 79 The Kingdom of Heaven is Like An Interview With Thomas Purifoy holidayatthesea com Archived from the original on 2011 07 12 Retrieved 2009 01 31 Darley amp Batson 1973 pp 100 108 Scott amp Fleischer 1997 p 68 Donoghue v Stevenson Case Report scottishlawreports org uk Retrieved 2019 11 09 Sources Edit Andrews Dave 2012 Not Religion but Love Practicing a Radical Spirituality of Compassion Wipf and Stock ISBN 978 1 61097 851 4 Ballard Paul H Holmes Stephen R 2006 The Bible in Pastoral Practice Readings in the Place and Function of Scripture in the Church Wm B Eerdmans ISBN 978 0 8028 3115 6 Barton John Muddiman John 2001 The Oxford Bible Commentary Oxford University Press ISBN 0 19 875500 7 Bourgel Jonathan 2016 The Destruction of the Samaritan Temple by John Hyrcanus A Reconsideration Journal of Biblical Literature Society of Biblical Literature 135 3 505 523 doi 10 15699 jbl 1353 2016 3129 JSTOR 10 15699 jbl 1353 2016 3129 Brainard John Gardiner Calkins 1825 Occasional Pieces of Poetry E Bliss and E White Branch Taylor 2007 Pillar of Fire America in the King Years 1963 65 Simon and Schuster ISBN 978 1 4165 5870 5 Burnett Richard E 2004 Karl Barth s Theological Exegesis The Hermeneutical Principles of the Romerbrief Period Wm B Eerdmans ISBN 978 0 8028 0999 5 Caird George Bradford 1980 The Language and Imagery of the Bible Duckworth ISBN 978 0 7156 1444 0 Calvin Jean 1844 Henery Beveridge ed Commentary upon the Acts of the Apostles Vol 1 Translated by Christopher Fetherstone Edinburgh Calvin Translation Society Calvin Jean 1845 Commentary on a Harmony of the Evangelists Matthew Mark and Luke Vol 3 Translated by Rev William Pringle Edinburgh Calvin Translation Society Carroll Denis 1987 What is Liberation Theology Gracewing ISBN 978 0 85342 812 1 Clarke James Freeman 1886 Every day Religion Ticknor Cyril of Alexandria 1859 Sermon LXVIII A Commentary Upon the Gospel According to S Luke Translated by R Payne Smith Oxford University Press Damore Meagan 1 June 2015 Anatomy of a Villain The Secret of the Success of Daredevil s Kingpin CBR Retrieved 22 October 2020 Darley John M Batson C Daniel 1973 From Jerusalem to Jericho A study of Situational and Dispositional Variables in Helping Behavior Journal of Personality and Social Psychology 27 1 100 108 CiteSeerX 10 1 1 315 252 doi 10 1037 h0034449 Ellisen Stanley A 2001 Parables in the Eye of the Storm Christ s Response in the Face of Conflict Kregel ISBN 978 0 8254 2527 1 Evans Craig A 2010 Luke s Good Samaritan and the Chronicler s Good Samaritans In Thomas R Hatina ed Biblical Interpretation in Early Christian Gospels Library of New Testament Studies 376 Studies in Scripture in Early Judaism and Christianity 16 Vol 3 The Gospel of Luke London and New York T amp T Clark Forbes Greg 2000 The God of Old The Role of the Lukan Parables in the Purpose of Luke s Gospel A amp C Black ISBN 978 1 84127 131 6 Frazier Sundee Tucker 2001 Check All That Apply Finding Wholeness as a Multiracial Person InterVarsity Press ISBN 978 0 8308 2247 8 Fresta Michael 2011 Huter des Bundes und Diener des Herrn Samaritaner und Samaritanerinnen im Neuen Testament Historische und neutestamentlich exegetische Untersuchungen PDF PhD University of Paderborn Frey Albert Romer 2009 A Dictionary of Numismatic Names Their Official and Popular Designations BiblioBazaar ISBN 978 1 115 68411 8 Funk Robert Walter Hoover Roy W 1993 The Five Gospels The Search for the Authentic Words of Jesus New Translation and Commentary Macmillan ISBN 978 0 02 541949 0 via Jesus Seminar Gnanavaram M 1993 Dalit Theology and the Parable of the Good Samaritan Journal for the Study of the New Testament 15 50 59 83 doi 10 1177 0142064X9301505005 ISSN 0142 064X S2CID 145334242 Green Joel B 1997 The Gospel of Luke Wm B Eerdmans ISBN 978 0 8028 2315 1 Hays Christopher M 2010 Luke s Wealth Ethics A Study in Their Coherence and Character Mohr Siebeck ISBN 978 3 16 150269 9 Hicks Douglas A Valeri Mark R 2008 Global Neighbors Christian Faith and Moral Obligation in Today s Economy Wm B Eerdmans ISBN 978 0 8028 6033 0 Jay William 1853 Miscellaneous Writings on Slavery J P Jewett Jones Peter Rhea 1999 Studying the Parables of Jesus Smyth amp Helwys ISBN 978 1 57312 167 5 Kalimi Isaac 2009 Robbers on the Road to Jericho Ephemerides Theologicae Lovanienses 85 1 47 53 doi 10 2143 ETL 85 1 2040693 ISSN 0013 9513 Lane Nathan 2009 An Echo of Mercy A Rereading of the Parable of the Good Samaritan In C A Evans H D Zacharias eds Early Christian Literature and Intertextuality Library of New Testament Studies 392 Vol 2 Exegetical Studies London T amp T Clark Lass Abraham Harold 1988 The Dictionary of Classical Biblical and Literary Allusions Random House ISBN 978 0 449 14565 4 Lawson Henry 1906 When I Was King And Other Verses PDF Sydney Angus and Robertson Levine Amy Jill Winter 2012 The Many Faces of the Good Samaritan Most Wrong Christian Ethics Today 85 1 20 21 ISSN 0098 9444 Lunney Mark Oliphant Ken 2008 Tort Law Text and Materials Oxford OUP ISBN 978 0 19 921136 4 Male Emile 1972 The Gothic Image Religious Art In France Of The Thirteenth Century New York Harper amp Row ISBN 9780064300322 Marshall I Howard 1978 The Gospel of Luke Wm B Eerdmans ISBN 978 0 8028 3512 3 Martin Luther King Jr 3 April 1968 I ve Been to the Mountaintop Memphis Tennessee Meier John P 2000 The Historical Jesus and the Historical Samaritans What can be Said Biblica 81 2 202 232 JSTOR 42614262 Origen 1996 Homilies on Luke Translated by Joseph T Lienhard CUA Press ISBN 978 0 8132 0094 1 Penney Sue 1995 Christianity Heinemann ISBN 978 0 435 30466 9 Placher William C October 11 1995 Is the Bible True The Christian Century pp 924 925 Archived from the original on 2004 10 13 Ross Leslie 1996 Medieval Art A Topical Dictionary Greenwood ISBN 978 0 313 29329 0 Rowland Christopher 2007 The Cambridge Companion to Liberation Theology Cambridge University Press ISBN 978 1 139 82805 5 Sanders E P 1995 The Historical Figure of Jesus Penguin ISBN 978 0 14 192822 7 Spencer F Scott 1984 2 Chronicles 28 5 15 and the Parable of the Good Samaritan The Westminster Theological Journal 46 2 317 349 ISSN 0043 4388 INIST 12244588 Retrieved 22 October 2020 Schaeffer Francis A 2006 The Mark of the Christian InterVarsity Press ISBN 978 0 8308 3407 5 Scheffler Eben 2013 The Assaulted Man on the Jerusalem Jericho Road Luke s Creative Interpretation of 2 Chronicles 28 15 Hervormde Teologiese Studies 69 1 8 doi 10 4102 hts v69i1 2010 ISSN 2072 8050 Schonborn Christoph 2008 Jesus the Divine Physician Reflections on the Gospel During the Year of Luke Ignatius Press ISBN 978 1 58617 180 3 Scott Bernard Brandon 1989 Hear Then the Parable A Commentary on the Parables of Jesus Fortress Press ISBN 978 1 4514 0418 0 Scott Susan Fleischer Roland E 1997 Rembrandt Rubens and the Art of Their Time Recent Perspectives Pennsylvania State University ISBN 978 0 915773 10 7 Smith John Hunter 1884 Greek Testament lessons consisting chiefly of the Sermon on the mount and the parables of our Lord With notes and essays Snodgrass Klyne 2008 Stories with Intent A Comprehensive Guide to the Parables of Jesus Wm B Eerdmans ISBN 978 0 8028 4241 1 Stade Bernhard 1888 Geschichte des Volkes Israel Vol Bd 1 G Grote Theissen Gerd Merz Annette 1998 The Historical Jesus A Comprehensive Guide Fortress Press ISBN 978 0 8006 3123 9 Vermes Geza 2004 The Authentic Gospel of Jesus Penguin ISBN 978 0 14 191260 8 Ware A Charles 2001 Prejudice and the People of God How Revelation and Redemption Lead to Reconciliation Kregel ISBN 978 0 8254 3946 9 Welch John W February 2007 The Good Samaritan Forgotten Symbols Liahona pp 26 33 Wilkinson Frank H 1957 Oded Proto Type of the Good Samaritan The Expository Times 69 94 Wilkinson John 1975 The Way from Jerusalem to Jericho The Biblical Archaeologist 38 1 10 24 doi 10 2307 3209407 ISSN 0006 0895 JSTOR 3209407 S2CID 165978577 Wilson Jared C 2014 The Storytelling God Seeing the Glory of Jesus in His Parables Crossway ISBN 978 1 4335 3671 7 External links Edit Wikimedia Commons has media related to The Good Samaritan Biblical art on the Internet Assault and First Aid The Expert in the Law The Inn Good Samaritan websites Good Samaritan Industries Charity helping people with disabilities Good Samaritan Day Promotes October 13 as Good Samaritan Day Retrieved from https en 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