![\"Marko](\"https:\/\/www.bartehrman.com\/wp-content\/uploads\/Marko-Marina-Author-Bart-Ehrman.png\" "\\"Marko")
<\/p>\n<\/p>\n
Written by Marko Marina, Ph.D.<\/a><\/p>\n Author | \u00a0Historian<\/p>\n Author |\u00a0 Historian | \u00a0BE Contributor<\/p>\n Verified! \u00a0See our guidelines<\/a><\/p>\n Verified! \u00a0See our editorial guidelines<\/a><\/p>\n\nDate written: March 16th, 2025\n\nDate written: March 16th, 2025\n Disclaimer: The views and opinions expressed in this article belong to the author and do not necessarily match my own. – Dr. Bart D. Ehrman<\/p>\n If you ever find yourself in Saint Petersburg, Russia, visiting the renowned Hermitage Museum is well worth your time. Among its vast collection of masterpieces, you\u2019ll find a striking painting by the Dutch artist Jan Wijnants (1632-1684), simply titled Parable of the Good Samaritan.<\/p>\n The scene is both dramatic and evocative<\/strong>: A wounded traveler lies on the ground, vulnerable and in desperate need of help, while another figure leans over him, offering aid. Even without knowing the biblical story, the painting itself speaks to something deeply human \u2014 compassion and altruism.<\/p>\n This visual depiction captures the essence of a parable that has echoed through centuries of moral and ethical thought. The parable of the good Samaritan<\/a> is more than just a Biblical passage. It has become a cultural touchstone, referenced in literature, legal traditions, and even modern healthcare ethics.<\/p>\n And yet, for all its widespread recognition, few stop to consider the historical and social layers beneath the story.<\/p>\n Where is this parable located in the New Testament? What is the meaning behind this powerful story? Can we even determine whether the historical Jesus actually spoke these words, or is this a later addition to the Gospel tradition? These are the kinds of questions we\u2019ll explore in this article. So, stay tuned!<\/p>\n For those fascinated by the historical complexities of the Gospels (how they were written, who authored them, and whether they preserve authentic traditions of Jesus), Bart D. Ehrman\u2019s course<\/strong>,<\/strong> The Unknown Gospels<\/a>, offers a deep scholarly exploration. In it, he examines the earliest Gospel traditions, shedding light on their authorship, dating, and historical reliability<\/strong>. If you want to understand how stories like the Parable of the Good Samaritan took shape over time, this course is an excellent place to start.<\/p>\n The New Testament contains four Gospels, but they don\u2019t all share the same stories <\/strong>about Jesus and his public ministry. According to the widely accepted Four-Document Hypothesis<\/a>, both the Gospels of Luke and Matthew drew from the Gospel of Mark as one of their primary sources.<\/p>\n However, they also incorporated material from other sources that haven\u2019t survived. One such lost source is commonly referred to as Q (from the German Quelle, meaning \u201csource\u201d<\/a>), which is believed to have contained a collection of Jesus’ sayings.<\/p>\n Additionally, both Luke and Matthew include unique material not found in any other Gospel. The Parable of the Good Samaritan is an example of such unique material. It appears only in the <\/strong>Gospel of Luke<\/a> (Luke 10:25-37) and is absent from the other three Gospels.<\/p>\n The parable is introduced within a broader narrative in which Jesus is engaged in a discussion with a legal expert, often identified as a scribe or lawyer. The expert asks Jesus a fundamental question: \u201cWhat must I do to inherit eternal life?\u201d<\/p>\n Instead of providing a direct answer, Jesus responds with a counter-question: \u201cWhat is written in the Law? How do you read it?\u201d The expert correctly summarizes the Jewish law<\/a> by citing two key commandments: To love God with all one’s heart, soul, strength, and mind, and to love one’s neighbor as oneself. Jesus affirms his answer, saying, \u201cDo this, and you will live.\u201d<\/p>\n However, the legal expert, seemingly seeking further clarification, poses a follow-up question: \u201cAnd who is my neighbor?\u201d It\u2019s in response to this question<\/strong> that Jesus tells the Parable of the Good Samaritan.<\/p>\n The beginning of the Parable of the Good Samaritan summary describes a man traveling from Jerusalem to Jericho, a dangerous route known for its rocky terrain and susceptibility to bandit attacks. The traveler is assaulted by robbers, who remove his clothes, beat him, and leave him half-dead by the roadside.<\/p>\n Three individuals encounter the wounded man. First, a priest <\/strong>passes by, sees the man, and continues on his way. Next, a Levite <\/strong>(another religious figure) does the same, offering no assistance. Finally, a Samaritan <\/strong>(a member of a group historically despised by many Jews) comes upon the man, has compassion for him, and takes action.<\/p>\n He tends to the wounded man\u2019s injuries, places him on his animal, brings him to an inn, and pays for his care.<\/p>\n The parable concludes with Jesus asking the legal expert which of the three men acted as a true neighbor. The expert, unable to bring himself to say \u201cthe Samaritan,\u201d instead replies, \u201cThe one who showed him mercy.\u201d Jesus then instructs him, \u201cGo and do likewise.\u201d<\/p>\n While the story is simple in its structure, its implications are profound. In the next section, we\u2019ll explore how scholars analyze and extract meaning from the parable in light of first-century Jewish society.<\/p>\n Interpreted through a historical and literary lens, the Parable of the Good Samaritan meaning goes beyond a simple moral tale about kindness.<\/p>\n The story is framed within a legal debate about the nature of the commandment to love one\u2019s neighbor, but Jesus shifts the discussion from theoretical obligation to ethical action. Instead of defining who qualifies as a neighbor, the parable reframes the issue \u2014 emphasizing that a neighbor isn\u2019t determined by identity but by one\u2019s capacity for mercy<\/strong>.<\/p>\n As Arland J. Hultgren notes in his The Parables of Jesus: A Commentary<\/a>, this parable belongs to a category of \u201cexemplary stories,\u201d meaning its purpose isn\u2019t to conceal deeper allegorical meanings but to provide a direct model for ethical behavior.<\/p>\n (Affiliate Disclaimer: We may earn commissions on products you purchase through this page at no additional cost to you. Thank you for supporting our site!<\/em>)<\/p>\n The priest and Levite (both esteemed religious figures) fail to act according to their presumed moral obligations. Some have suggested they avoided the wounded man for fear of ritual impurity, as contact with a corpse would have rendered them unclean.<\/p>\n However, as Hultgren points out, Jewish law permitted exceptions in cases of life-or-death situations, meaning that their inaction cannot be justified on religious grounds.<\/p>\n The contrast is striking: the very individuals expected to uphold the ethical teachings of the Torah fail to embody them, while the Samaritan (an outsider reviled by mainstream Jewish society) becomes the true moral exemplar.<\/p>\n This hostility stemmed from deep historical and religious divisions. Samaritans were often regarded as ethnically and theologically impure by many Jews due to their mixed ancestry and how their worship centered on Mount Gerizim rather than Jerusalem.<\/p>\n Michael Wolter, in his Commentary on Luke<\/a>, argues that the fundamental division between Jews and Samaritans in the first century centered on proper worship, whether it should take place in Jerusalem (Jewish view) or at Mount Gerizim (Samaritan view).<\/p>\n In his book Backgrounds of Early Christianity<\/a>, Everett Ferguson further explains:<\/p>\n By New Testament times, the Jews looked upon the Samaritans as foreigners (Luke 17:18; cf. Matt. 10:5). Josephus was ambivalent toward them<\/strong>, sometimes treating them as a Jewish sect but at other times regarding them as non-Jews, a separate nation, and representing the anti-Samaritan hostility that is the basis for the traditional picture of them\u2026The sources do not permit us to pinpoint one event that constituted a definitive break and accounted for the intensity of mutual hostility. There was apparently a period of gradual drifting apart during which a number of antagonisms, economic and political advantages, as well as religious differences intensified feelings. The separation <\/strong>of Samaritans and Jews was more a process than an event<\/strong>.<\/p>\n By making a Samaritan the hero of the story, Jesus in Luke\u2019s Gospel deliberately subverts expectations, challenging ingrained biases and redefining what it means to act righteously.<\/p>\n Joseph A. Fitzmyer, in his Commentary on the Gospel of Luke<\/a>, further highlights the rhetorical and narrative strategies at play.<\/p>\n One of the most compelling elements of the narrative is the lawyer\u2019s response. As noted, when Jesus asked which of the three men proved to be a neighbor, the lawyer cannot even bring himself to say \u201cthe Samaritan.\u201d Instead, he replied, \u201cThe one who showed mercy.\u201d<\/p>\n The Samaritan\u2019s actions (binding wounds, pouring oil and wine, paying for the man\u2019s stay) aren\u2019t just gestures of kindness but acts of profound generosity and risk-taking<\/strong>. He doesn\u2019t simply help from a distance; he invests himself fully in the suffering of another.<\/p>\n Beyond its immediate historical setting, the Parable of the Good Samaritan has far-reaching ethical implications<\/strong>. In other words, there are lessons from the good Samaritan we could all use!<\/p>\n The legal expert\u2019s original question (\u201cWho is my neighbor?\u201d) suggests a desire to define the limits of one\u2019s moral responsibilities. By contrast, Jesus\u2019 response eliminates the very notion of limitation. The call to compassion shouldn\u2019t be based on shared ethnicity, religion, or social standing.<\/p>\n Not surprisingly, Fitzmyer sees the Samaritan as embodying the universalism of Luke\u2019s Gospel<\/strong>, which emphasizes concern for outcasts and the marginalized. Similarly, John P. Meier, in his book A Marginal Jew,<\/a> points out:<\/p>\n In any event, the Parable of the Good Samaritan is a call to show mercy and compassion to all the suffering members of our human community, irrespective of religious or ethnic barriers.<\/p>\n Did You Know?<\/strong><\/p>\n From Neighborly Love to Salvation History: St. Augustine\u2019s Allegorical Twist<\/strong><\/em><\/p>\n Since the beginnings of philosophical reflections on the Gospel stories by various influential figures in the 2nd century, Christians have utilized allegory <\/strong>as a mode of interpretation. Few, however, took it as far as St. Augustine <\/strong>(354-430 C.E.), who offered a highly symbolic reading of the Parable of the Good Samaritan.In his view, the story wasn\u2019t just about neighborly love but a grand narrative of salvation history<\/strong>. The wounded traveler symbolized humanity (Adam), fallen into sin, while the robbers represented Satan and his demons. The priest and Levite, unable to help, stood for the Law and the Prophets, which could not bring ultimate salvation. Only the Good Samaritan (Jesus himself) could heal humanity\u2019s wounds, bringing the sinner to the inn (the Church) for restoration, with the innkeeper (the Apostle Paul or Church leaders) continuing the work of mercy until Christ\u2019s return.\u00a0<\/em><\/p>\n However, Dr. Amy-Jill Levine offers a slightly different perspective, cautioning against reading the Parable of the Good Samaritan primarily as a lesson in universalism.<\/p>\n According to Levine, such an interpretation risks overlooking the parable\u2019s central challenge. But what, then, is the main point and meaning of the Samaritan in this parable?<\/strong> To explore this question in depth \u2014 and to gain a richer understanding of Jesus\u2019 parables from a Jewish perspective \u2014 be sure to check out her captivating course, The Parables of Jesus: Jewish Insights into Gospel Ethics, Humor, and Provocation<\/a>.<\/p>\n Regardless of how one interprets its central message, the Parable of the Good Samaritan remains one of Jesus\u2019 most famous teachings. But can we actually trace this story back to the historical Jesus<\/a> himself? Or is it a later addition to the Gospel tradition? Let\u2019s now turn to the question of authenticity <\/strong>and explore what scholars have to say.<\/p>\n FREE COURSE!<\/p>\n WHY I AM NOT A CHRISTIAN<\/p>\n Raw, honest, and enlightening. Bart’s story of why he deconverted from the Christian faith.<\/p>\n __CONFIG_colors_palette__{“active_palette”:0,”config”:{“colors”:{“10c55”:{“name”:”Main Accent”,”parent”:-1}},”gradients”:[]},”palettes”:[{“name”:”Default”,”value”:{“colors”:{“10c55”:{“val”:”rgb(255, 133, 34)”}},”gradients”:[]},”original”:{“colors”:{“10c55”:{“val”:”rgb(19, 114, 211)”,”hsl”:{“h”:210,”s”:0.83,”l”:0.45,”a”:1}}},”gradients”:[]}}]}__CONFIG_colors_palette__ GET FREE ACCESS!<\/strong> <\/a><\/p>\n Over 6,000 enrolled!<\/em><\/p>\n Since the Enlightenment, scholars have recognized that we cannot take the Gospel stories at face value<\/a> as straightforward historical accounts. The Gospels were written<\/a> approximately 35 to 65 years <\/strong>after Jesus’ death by authors who weren\u2019t eyewitnesses, relying instead on earlier oral and written traditions.<\/p>\n These traditions, in turn, went through multiple layers of transmission \u2014 some of which we can detect, but many of which are irretrievably lost to history.<\/p>\n As Bart D. Ehrman explores in Jesus Before the Gospels<\/a>, oral traditions are especially prone to change. While the gist of a story may remain intact, details often shift <\/strong>in ways that make reconstructing an \u201coriginal\u201d version practically impossible.<\/p>\n This raises a crucial question: How can we determine whether a particular story or saying in the Gospels goes back to Jesus himself?<\/p>\n To address this problem, historical Jesus scholars have developed criteria of authenticity<\/a>, a set of methodological tools used to distinguish later Christian traditions from material that may plausibly be traced back to Jesus.<\/p>\n This brings us to the Parable of the Good Samaritan. As noted earlier, this parable belongs to Luke\u2019s unique material and was likely derived from an earlier (oral or written) source that Luke then incorporated and redacted for his Gospel. But does this mean that Jesus actually said it?<\/p>\n John P. Meier, in his monumental work A Marginal Jew, carefully leans toward the possibility that the parable predates Luke, writing:<\/p>\n In any case, Luke\u2019s need to refashion an older tradition to make it a suitable introduction to the Parable of the Good Samaritan and the fact that nevertheless the introduction does not perfectly fit what it is supposed to introduce probably indicate that the parable itself is an earlier tradition taken over by Luke and reworked for his larger theological and literary plan. Whether the parable goes back to the historical Jesus is more difficult to say, though Christian piety and sentiment, if not hard-nosed critical arguments, certainly favor the idea<\/strong>.<\/p>\n However, not all scholars agree. Bernard B. Scott<\/a>, for instance, argues that the Parable of the Good Samaritan is possibly a post-Easter creation of the early Christian community, heavily edited by Luke to reach its final form.<\/p>\n I contend that we simply can\u2019t know<\/strong> for sure. Subjecting each individual Gospel story to rigid tests of authenticity may be a futile endeavor. As research on human memory and oral tradition has shown, transmission is complex, and uncertainty is inevitable.<\/p>\n Dale C. Allison, in Constructing Jesus<\/a>, describes the problem perfectly:<\/p>\n Some logia [sayings] obviously betray themselves as secondary because they are redactional or promote purely ecclesiastical convictions. Jesus\u2019 rationalization for his baptism in Matt 3:15 and the commissioning narrative in Matt 28:18-20 come to mind. Other logia almost certainly are historical because church invention is wildly implausible, such as the prohibition of divorce found in Paul, Q, and Mark. Those two piles are, however, very small. The vast majority are neither obviously of pre-Easter origin nor manifestly post-Easter inventions of sayings. They should be classified as ‘possibly authentic,’ which is the same as ‘possibly not authentic.<\/p>\n Whether one likes it or not, the Parable of the Good Samaritan falls within this massive category of material that is both possibly authentic and possibly not authentic<\/strong>. We see the historical Jesus, to use Allison\u2019s phrase, \u201cin a mirror darkly,\u201d which reminds me of Peter Brown\u2019s<\/a> words:<\/p>\n The patina of the obvious that encrusts human actions: this is the first and last enemy of the historian.<\/p>\n In the end, as E. P. Sanders<\/a> insightfully pointed out, the best we can do is reconstruct general impressions <\/strong>of Jesus\u2019 ministry, his teachings, and his death. Beyond that, we are often left standing on shifting sands, locked in eternal scholarly debates with no certainty in sight.<\/p>\n Of course, this uncertainty might be frustrating \u2014 especially for those who long for definitive answers about the ancient past. But if absolute certainty is what you’re after, historical Jesus studies might not be the most satisfying hobby.<\/p>\n The Parable of the Good Samaritan has endured as one of the most compelling and frequently cited passages from the New Testament, inspiring ethical reflection across cultures and historical periods.<\/p>\n Whether interpreted as a radical call to boundless compassion, a critique of religious exclusivism, or a model of moral action, the story continues to challenge assumptions about social and religious boundaries.<\/p>\n Scholars have debated its historical authenticity, its theological significance, and its narrative function within Luke\u2019s Gospel, but its influence remains undeniable.<\/p>\n Whether or not the historical Jesus told this specific parable, the message it conveys has resonated through centuries as an ethical ideal, urging listeners to expand their understanding of neighborly love beyond conventional limits. In the end, its lasting cultural impact, rather than its precise historical origins, may be what matters most.<\/p>\n FREE COURSE!<\/p>\n WHY I AM NOT A CHRISTIAN<\/p>\n Raw, honest, and enlightening. Bart’s story of why he deconverted from the Christian faith.<\/p>\n __CONFIG_colors_palette__{“active_palette”:0,”config”:{“colors”:{“10c55”:{“name”:”Main Accent”,”parent”:-1}},”gradients”:[]},”palettes”:[{“name”:”Default”,”value”:{“colors”:{“10c55”:{“val”:”rgb(255, 133, 34)”}},”gradients”:[]},”original”:{“colors”:{“10c55”:{“val”:”rgb(19, 114, 211)”,”hsl”:{“h”:210,”s”:0.83,”l”:0.45,”a”:1}}},”gradients”:[]}}]}__CONFIG_colors_palette__ GET FREE ACCESS!<\/strong> <\/a><\/p>\n Over 6,000 enrolled!<\/em><\/p>\n","protected":false},"excerpt":{"rendered":" The Parable of the Good Samaritan: Summary, Verses, and Lesson Written by Marko Marina, Ph.D. Author | \u00a0Historian Author |\u00a0 Historian | \u00a0BE Contributor Verified! \u00a0See our guidelines Verified! \u00a0See our editorial guidelines Disclaimer: The views and opinions expressed in this article belong to the author and do not necessarily match my own. – Dr. […]<\/p>\n","protected":false},"author":9,"featured_media":18845,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":"","tve_updated_post":" Disclaimer: The views and opinions expressed in this article belong to the author and do not necessarily match my own. - Dr. Bart D. Ehrman<\/p><\/div> If you ever find yourself in Saint Petersburg, Russia, visiting the renowned Hermitage Museum is well worth your time. Among its vast collection of masterpieces, you\u2019ll find a striking painting by the Dutch artist Jan Wijnants (1632-1684), simply titled Parable of the Good Samaritan.<\/p> The scene is both dramatic and evocative<\/strong>: A wounded traveler lies on the ground, vulnerable and in desperate need of help, while another figure leans over him, offering aid. Even without knowing the biblical story, the painting itself speaks to something deeply human \u2014 compassion and altruism. <\/p> This visual depiction captures the essence of a parable that has echoed through centuries of moral and ethical thought. The parable of the good Samaritan<\/a> is more than just a Biblical passage. It has become a cultural touchstone, referenced in literature, legal traditions, and even modern healthcare ethics.<\/p> And yet, for all its widespread recognition, few stop to consider the historical and social layers beneath the story.<\/p> Where is this parable located in the New Testament? What is the meaning behind this powerful story? Can we even determine whether the historical Jesus actually spoke these words, or is this a later addition to the Gospel tradition? These are the kinds of questions we\u2019ll explore in this article. So, stay tuned!<\/p> For those fascinated by the historical complexities of the Gospels (how they were written, who authored them, and whether they preserve authentic traditions of Jesus), Bart D. Ehrman\u2019s course<\/strong>,<\/strong> The Unknown Gospels<\/a>, offers a deep scholarly exploration. In it, he examines the earliest Gospel traditions, shedding light on their authorship, dating, and historical reliability<\/strong>. If you want to understand how stories like the Parable of the Good Samaritan took shape over time, this course is an excellent place to start.<\/p><\/div> The New Testament contains four Gospels, but they don\u2019t all share the same stories <\/strong>about Jesus and his public ministry. According to the widely accepted Four-Document Hypothesis<\/a>, both the Gospels of Luke and Matthew drew from the Gospel of Mark as one of their primary sources.<\/p> However, they also incorporated material from other sources that haven\u2019t survived. One such lost source is commonly referred to as Q (from the German Quelle, meaning \u201csource\u201d<\/a>), which is believed to have contained a collection of Jesus' sayings.<\/p> Additionally, both Luke and Matthew include unique material not found in any other Gospel. The Parable of the Good Samaritan is an example of such unique material. It appears only in the <\/strong>Gospel of Luke<\/a> (Luke 10:25-37) and is absent from the other three Gospels.<\/p> The parable is introduced within a broader narrative in which Jesus is engaged in a discussion with a legal expert, often identified as a scribe or lawyer. The expert asks Jesus a fundamental question: \u201cWhat must I do to inherit eternal life?\u201d<\/p> Instead of providing a direct answer, Jesus responds with a counter-question: \u201cWhat is written in the Law? How do you read it?\u201d The expert correctly summarizes the Jewish law<\/a> by citing two key commandments: To love God with all one's heart, soul, strength, and mind, and to love one's neighbor as oneself. Jesus affirms his answer, saying, \u201cDo this, and you will live.\u201d<\/p> However, the legal expert, seemingly seeking further clarification, poses a follow-up question: \u201cAnd who is my neighbor?\u201d It\u2019s in response to this question<\/strong> that Jesus tells the Parable of the Good Samaritan.<\/p> The beginning of the Parable of the Good Samaritan summary describes a man traveling from Jerusalem to Jericho, a dangerous route known for its rocky terrain and susceptibility to bandit attacks. The traveler is assaulted by robbers, who remove his clothes, beat him, and leave him half-dead by the roadside.<\/p> Three individuals encounter the wounded man. First, a priest <\/strong>passes by, sees the man, and continues on his way. Next, a Levite <\/strong>(another religious figure) does the same, offering no assistance. Finally, a Samaritan <\/strong>(a member of a group historically despised by many Jews) comes upon the man, has compassion for him, and takes action.<\/p> He tends to the wounded man\u2019s injuries, places him on his animal, brings him to an inn, and pays for his care. <\/p> The parable concludes with Jesus asking the legal expert which of the three men acted as a true neighbor. The expert, unable to bring himself to say \u201cthe Samaritan,\u201d instead replies, \u201cThe one who showed him mercy.\u201d Jesus then instructs him, \u201cGo and do likewise.\u201d<\/p> While the story is simple in its structure, its implications are profound. In the next section, we\u2019ll explore how scholars analyze and extract meaning from the parable in light of first-century Jewish society.<\/p><\/div> Interpreted through a historical and literary lens, the Parable of the Good Samaritan meaning goes beyond a simple moral tale about kindness.<\/p> The story is framed within a legal debate about the nature of the commandment to love one\u2019s neighbor, but Jesus shifts the discussion from theoretical obligation to ethical action. Instead of defining who qualifies as a neighbor, the parable reframes the issue \u2014 emphasizing that a neighbor isn\u2019t determined by identity but by one\u2019s capacity for mercy<\/strong>. <\/p> As Arland J. Hultgren notes in his The Parables of Jesus: A Commentary<\/a>, this parable belongs to a category of \u201cexemplary stories,\u201d meaning its purpose isn\u2019t to conceal deeper allegorical meanings but to provide a direct model for ethical behavior.<\/p> (Affiliate Disclaimer: We may earn commissions on products you purchase through this page at no additional cost to you. Thank you for supporting our site!<\/em>)<\/p> The priest and Levite (both esteemed religious figures) fail to act according to their presumed moral obligations. Some have suggested they avoided the wounded man for fear of ritual impurity, as contact with a corpse would have rendered them unclean. <\/p> However, as Hultgren points out, Jewish law permitted exceptions in cases of life-or-death situations, meaning that their inaction cannot be justified on religious grounds.<\/p> The contrast is striking: the very individuals expected to uphold the ethical teachings of the Torah fail to embody them, while the Samaritan (an outsider reviled by mainstream Jewish society) becomes the true moral exemplar.<\/p> This hostility stemmed from deep historical and religious divisions. Samaritans were often regarded as ethnically and theologically impure by many Jews due to their mixed ancestry and how their worship centered on Mount Gerizim rather than Jerusalem. <\/p> Michael Wolter, in his Commentary on Luke<\/a>, argues that the fundamental division between Jews and Samaritans in the first century centered on proper worship, whether it should take place in Jerusalem (Jewish view) or at Mount Gerizim (Samaritan view).<\/p> In his book Backgrounds of Early Christianity<\/a>, Everett Ferguson further explains:<\/p><\/div> By New Testament times, the Jews looked upon the Samaritans as foreigners (Luke 17:18; cf. Matt. 10:5). Josephus was ambivalent toward them<\/strong>, sometimes treating them as a Jewish sect but at other times regarding them as non-Jews, a separate nation, and representing the anti-Samaritan hostility that is the basis for the traditional picture of them\u2026The sources do not permit us to pinpoint one event that constituted a definitive break and accounted for the intensity of mutual hostility. There was apparently a period of gradual drifting apart during which a number of antagonisms, economic and political advantages, as well as religious differences intensified feelings. The separation <\/strong>of Samaritans and Jews was more a process than an event<\/strong>.<\/p><\/div><\/div>\n<\/div> By making a Samaritan the hero of the story, Jesus in Luke\u2019s Gospel deliberately subverts expectations, challenging ingrained biases and redefining what it means to act righteously.<\/p> Joseph A. Fitzmyer, in his Commentary on the Gospel of Luke<\/a>, further highlights the rhetorical and narrative strategies at play.<\/p> One of the most compelling elements of the narrative is the lawyer\u2019s response. As noted, when Jesus asked which of the three men proved to be a neighbor, the lawyer cannot even bring himself to say \u201cthe Samaritan.\u201d Instead, he replied, \u201cThe one who showed mercy.\u201d<\/p> The Samaritan\u2019s actions (binding wounds, pouring oil and wine, paying for the man\u2019s stay) aren\u2019t just gestures of kindness but acts of profound generosity and risk-taking<\/strong>. He doesn\u2019t simply help from a distance; he invests himself fully in the suffering of another.<\/p> Beyond its immediate historical setting, the Parable of the Good Samaritan has far-reaching ethical implications<\/strong>. In other words, there are lessons from the good Samaritan we could all use!<\/p> The legal expert\u2019s original question (\u201cWho is my neighbor?\u201d) suggests a desire to define the limits of one\u2019s moral responsibilities. By contrast, Jesus\u2019 response eliminates the very notion of limitation. The call to compassion shouldn\u2019t be based on shared ethnicity, religion, or social standing.<\/p> Not surprisingly, Fitzmyer sees the Samaritan as embodying the universalism of Luke\u2019s Gospel<\/strong>, which emphasizes concern for outcasts and the marginalized. Similarly, John P. Meier, in his book A Marginal Jew,<\/a> points out:<\/p><\/div> In any event, the Parable of the Good Samaritan is a call to show mercy and compassion to all the suffering members of our human community, irrespective of religious or ethnic barriers.<\/p><\/div><\/div>\n<\/div>![\"parable](\"https:\/\/www.bartehrman.com\/wp-content\/uploads\/parable-of-the-good-samaritan.png\" "\\"parable")
<\/p>\nParable of the Good Samaritan: Summary<\/h2>\n
Examining the Parable of the Good Samaritan<\/h2>\n
![\"\"](\"https:\/\/www.bartehrman.com\/wp-content\/uploads\/quote-down.png\" "\\"quote")
![\"\"](\"https:\/\/www.bartehrman.com\/wp-content\/uploads\/quote-up.png\" "\\"quote")
<\/p>\n<\/p>\nThe Parable of the Good Samaritan: The Issue of Authenticity?<\/h2>\n
<\/p>\n<\/p>\n<\/p>\n![\"lessons](\"https:\/\/www.bartehrman.com\/wp-content\/uploads\/lessons-from-the-good-samaritan.png\" "\\"lessons")
<\/p>\nConclusion<\/h2>\n
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__CONFIG_post_symbol__{\"id\":\"17827\"}__CONFIG_post_symbol__<\/div><\/div><\/span><\/div>Parable of the Good Samaritan: Summary<\/h2><\/div>
\tExamining the Parable of the Good Samaritan<\/h2><\/div>
\t\n\t<\/div>\n\t\n\t<\/div>\n\t\n\t<\/div>\n\t<\/span><\/div><\/div>\n<\/div><\/div>\n\t<\/div>\n\t<\/span><\/div><\/div>\n<\/div><\/div><\/div>\n<\/div>\t\n\t<\/div>\n\t\n\t<\/div>\n\t\n\t<\/div>\n\t<\/span><\/div><\/div>\n<\/div><\/div>\n\t<\/div>\n\t<\/span><\/div><\/div>\n<\/div><\/div><\/div>\n<\/div>\n\t<\/div>\n\t