Last week, a lawyer asked Jesus, what is the greatest commandment? Jesus answered that it was to love God with everything, and love our neighbours as ourselves. Then, right after that answer, Jesus told a story:
But he, desiring to justify himself, said to Jesus, “And who is my neighbor?” 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. Now by chance a priest was going down that road, and when he saw him he passed by on the other side. 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. 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. And the next day he took out two denarii and gave them to the innkeeper, saying, ‘Take care of him, and whatever more you spend, I will repay you when I come back.’ Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?” He said, “The one who showed him mercy.” And Jesus said to him, “You go, and do likewise.” (Luke 10:25-37 ESV)
Jesus set up a high standard, based on the Old Testament part of the Bible, that was undeniable for the lawyer. So, instead of challenging it, the lawyer tries to get around it. He tries to find a loophole, by asking Jesus to define neighbour. If he has to love his neighbour, perhaps he can choose who qualifies as a neighbour. Just the people next door? Just those of my race, religion, education or income level?
He’s asking the same question as many readers today – who exactly is my neighbour, so I can make sure I love the minimum number of people necessary?
So Jesus tells this story, known as the story of the good Samaritan. The two religious professionals, the Levite and Priest, are too concerned with ritual purity to stop. His first Jewish hearers might have been thinking this was an anti-clerical message about underdogs like them being heroes in contrast to prideful authorities.
But then Jesus introduces a Samaritan into the story as the hero. Samaritans and Jews avoided each other. There was lots of bad blood, that went back a long way. And yet Jesus makes him the hero. The Samaritan was a true neighbour, even to his enemy.
Jesus challenges the prevailing beliefs about what it meant to love God. Good piety includes loving care for others, not just purity.
Then he goes further, and tells the legal expert, “You go and do likewise.” He’s essentially saying, “Legal expert, be like this guy, who followed the law you claim to know. “
After hearing Jesus’ command to love our neighbour last week, how many of us tried to find a loophole? Is loving our neighbour really that bad? When I trained to be a paramedic, one of the first questions the class asked was, “When I’m off duty, do I have to stop and pull over if I see an accident?” The answer was no, you can drive past, but if you stop you need to stay until another professional takes over. There’s a loophole – a paramedic off duty simply can’t stop at every accident.
But as a Christian, is there a similar loophole?
Question: How have you tried to justify or rationalize not loving someone like yourself?
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Hi, welcome to Redeem the Commute. I'm Ryan your host of the Daily Challenges. Here we are in nature. And that's because this week we're studying how following Jesus resets our views of society’s divisions.
We saw yesterday a vision of those in Christ being one with no divisions due to class, race or gender. Unfortunately there have been many divisions between Christian individuals and churches from history, influenced by wars, political differences, etc. but that is no excuse. For Christians this passage makes it clear that nurturing divisions from other Christians for race, class or gender comes under God’s judgement.
Note the particular emphasis on Christians here – those who have been baptized into Christ. He’s reflecting on the ways a committed follower of Jesus acts in response to the gospel. His emphasis on baptism didn’t mean he thought a Christian was made by water – he’s so clear elsewhere that one is saved by faith alone. Water signifies what happens on the inside, and wouldn’t have been taken lightly in his day. No one was likely being baptized out of tradition, like we unfortunately have today. Only those who deliberately meant to follow Jesus, and were willing to risk everything for it, including family, social standing, inclusion in their ethnic group, would bother being baptized.
The baptized risked these things for Christ, and gained a new family, a new society that is meant to be unified. To see further division in that would be a terrible shame, and undermine the message.
When people are bound by Christ, those differences are not cause for division, but can be celebrated.
Now this isn’t a statement that all religions are equally valid and good. Nor is it a statement that everything in every culture should be celebrated. He is saying those who say they follow Jesus need to overcome the divisions that others may promote.
Here’s how John Stott put it: Celebrate richness of culture but not the idolatry that may be at its heart.
What comes first is the faith and baptism into Christ. Then that changed, and reset heart can be led by the Holy Spirit to discern what parts of culture, ethnicity, gender roles, etc. are of Christ, and what is about idolatry – of the religious variety or the selfish variety.
Paul himself tried to navigate this carefully. When he spoke in Athens, he explored a city full of altars to various gods, including one to an “unknown god”. He told them he knew the unknown God they’d been looking for. He found the one thing in their culture that he could celebrate.
Question: Think critically: What parts of your own culture are rooted in idolatry? Idolatry doesn’t just mean worship of golden statues, but worship anything God created – things like money, power, ego, etc. What parts are compatible with life in Christ?
