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Millard J. Erikson's ''Christian Theology, 2nd Edition'' notes this parable demonstrates a function of the church in its responsibility "to perform acts of Christian love and compassion for both believers and unbelievers. It is clear Jesus cared about the problems of the needy and the suffering. He healed the sick and raised the dead on occasion. If the church is to carry on his ministry, it will be engaged in some form of ministry to the needy and the suffering. That Jesus expected this of believers is evident in the parable of the good Samaritan...The good Samaritan, although he had nothing to do with the assault on the man going down to Jericho, took it upon himself to to care for the victim's needs even at personal cost and danger. Since love of neighbor is closely linked by the law to love God, the Christian church must be concerned about hurt and need in the world." (p 1067)
== Good Samaritan and Genres of the New Testament ==
Parable as Narrative Fiction
Klein, Blomberg & Hubbard, Jr.'s ''Introduction to Biblical Interpretation'' the parable of the Good Samaritan is one of two-thirds of Jesus parables that are ''traidic'' in structure, "That is, they present three main characters...one is a master figure (King, master, father, shepherd) and two are contrasting subordinates (servants, sons, sheep). Consider the shepherd with his one lost and ninety-nine safe sheep (Lk 15:3-7) (and) the man who was robbed and beaten, the pair of clerics who ignore him and the Samaritan who helps him...with the good Samaritan, interpreters should strive to preserve all three standards of meaning...From the example of the priest and Levite comes the principle that religious status or legalistic casuistry does not excuse lovelessness: from the Samaritan we learn we must show compassion to those in need; from the man in the ditch emerges the lesson that even an enemy is a neighbor." (p. 414)
