Luke 10:29-37, ESV
“But he, desiring to justify himself, said to Jesus, “And who is my neighbor?” 30 Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead. 31 Now by chance a priest was going down that road, and when he saw him he passed by on the other side. 32 So likewise a Levite, when he came to the place and saw him, passed by on the other side.”
“But a Samaritan, as he journeyed, came to where he was, and when he saw him, he had compassion. 34 He went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal and brought him to an inn and took care of him. 35 And the next day he took out two denarii[a] and gave them to the innkeeper, saying, ‘Take care of him, and whatever more you spend, I will repay you when I come back.’ 36 Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?” 37 He said, “The one who showed him mercy.” And Jesus said to him, “You go, and do likewise.”
Do you have any idea how radical this parable was?
A scribe of the Law is testing Jesus. Verse 25 and 28 knit together to reveal the resistance that Jesus was dealing with. Was the scribe speaking on his own, or was he voicing the Jewish leader’s arguments? The word for “test” is the same word found when Satan tempted Jesus. It seems that this was the role of the darkness.
Jesus would have understood; he wasn’t intimidated by the enemy. If anything the parable discloses his understanding of motives and tactics of darkness. Jesus’ story was a masterpiece. He focuses on things that reveal the hearts of the religious leaders, with just a few words he strips bare the evil intentions of darkness. The parable bases itself on the end results of their false position. Jesus is the master and he is fully in control.
A man is beaten on the road by robbers. They mugged him, and even stripped off his clothing, and then left him to die. First, we see a Pharisee who made the decision not to get involved. Jewish tradition had developed a law that stated that even if his shadow fell on a corpse it would’ve rendered him unclean. That’s how messed up things got. Theology, not theopraxy, was completely in charge.
It was the same for the scribe.
Their ceremonial law blocked any real act of mercy. This man was without hope—until a Samaritan found him. Interestingly, Samaritans as a nationality despised by observant Jews. Jesus expertly tools his story to make them out to be the heroes of his parable.
Consider this: The relationship between Jew and Samaritan has a comparison for us in the present day. If we modernize this we can make the comparison to be between Christian and Mormon. The parallels are fascinating to consider. Like Samaritans, Mormons are close counterparts in the religious world. Now, I know Mormon theology is goofy, but let’s consider what’s going on here.
A Mormon shows up, and he really goes the extra mile, and then some.
He does what the Pharisee and the scribe should have done. With this simple story, Jesus shatters the deceptions of the Jewish leadership. When it comes down to it, what really truly matters is how we love our neighbors. It’s something active and it defies labels and descriptions.
Jesus turns to the questioning scribe and delivers a death knell to false ceremonialism. It isn’t what you believe is true, it’s what you do that really matters. It’s funny, but when Mormons act like Samaritans in this story, they’re regarded as holy and true in the sight of God. They’re really doing the Father’s will. This is true, whether we like it or not.
“You go, and do likewise.”
This is the will of God. Doing the work of the Samaritan is what declares our faith to be real and valid. Luther once commented:
God does not need your good works, but your neighbor does.”
Art by Eugène Burnand