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Parable of the Good Samaritan

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(New International Version, 1984)
''25'' On one occasion an expert in the law stood up to test [[Jesus]]. “Teacher,” he asked, “what must I do to inherit eternal life?”
''26'' “What is written in the Law?” he replied. “How do you read it?”
== Harmonization with other [[Gospels ]] ==
'''Matthew 22:34-40; Mark 12:28-34; Luke 10:25-37'''
Calvin also notes that "In the form of the question, too, Luke differs somewhat from Matthew and Mark; for, according to him, the scribe inquires what men must do to obtain eternal life, but according to the other two Evangelists, he inquires what is the chief commandment in the law. But the design is the same, for he makes a deceitful attack on Christ, that, if he can draw any thing from his lips that is at variance with the law, he may exclaim against him as an apostate and a promoter of ungodly revolt. [http://www.ccel.org/ccel/calvin/calcom33.ii.vii.html]
 
 
== Distinctives of Luke's Gospel ==
 
Klein, Blomberg & Hubbard, Jr.'s ''Introduction to Biblical Interpretation'' enumerates the parable as one example of the uniqueness of Luke's gospel: "...a reading of all of Luke discloses his particular interest in showing Jesus as the friend of sinners and outcasts in Jewish society - most notably Samaritans, Gentiles, tax collectors, prostitutes, poor people, and women. See, for example, the otherwise unparalleled stories of the Good Samaritan, Mary and Martha (10:38-42), the prodigal son (15:11-32), the rich man and Lazarus (16:19-31), the nine Jewish and one Samaritan lepers (17:11-19) and the Pharisee and the tax-collector (18:9-14). Interpretation and application of a given passage in the Gospels should stress the particular emphases of the Gospels in which it occurs, rather than blurring its distinctives by immediately combining it with other parallels. God chose to inspire not a harmony of the Gospels but four distinct ones, and we should respect this choice rather than undermine it by our interpretation." (p.403)
 
 
== Social Concern & The Role of the Church ==
 
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 ==
 
Klein, Blomberg & Hubbard, Jr.'s ''Introduction to Biblical Interpretation'' view the parable as a biblical genre of narrative fiction. 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)
 
 
[[Category: New Testament]]
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