Parable Of The Good Samaritan Meaning
The Parable of the Good Samaritan, found in Luke 10:25-37, is a narrative told by Jesus in response to a lawyer's question, "And who is my neighbor?" [1]. Parables, in the New Testament, are often comparisons of earthly things with heavenly things, or similitudes that illustrate a subject [3]. The Greek word parabole signifies "placing beside or together," indicating a comparison or illustration [2].
In the parable, a man traveling from Jerusalem to Jericho is attacked by robbers, stripped, beaten, and left for dead. A priest and a Levite pass by on the other side of the road, offering no help. However, a Samaritan, a member of a group generally despised by Jews, sees the injured man and is "moved with compassion" [1]. This Samaritan binds his wounds, pours oil and wine on them, places the man on his own animal, takes him to an inn, and pays for his care, promising to cover any additional expenses [1].
The core meaning of the parable centers on the definition of "neighbor" and the practice of mercy. John Calvin notes that the parable demonstrates that the term "neighbor" extends to "the most remote stranger," challenging any limitation of love to only one's immediate connections [5]. The lawyer, in his initial question, sought to justify himself by narrowing the scope of his obligation [1]. Jesus's parable broadens this understanding, showing that true neighborliness is defined by acts of kindness and mercy, even towards those of different backgrounds or those considered enemies [7, 9]. John Gill suggests that Christ himself could be seen as the "Good Samaritan," though not literally, as he was a Jew; rather, the parable highlights that one who shows mercy is a neighbor in the truest sense, even if they are a Samaritan, a group hated by the Jews [4].
The parable also serves as a rebuke to those who trust in their own righteousness and despise others [6]. The priest and Levite, figures of religious authority, fail to act compassionately, while the Samaritan, an outsider, exemplifies true mercy [1]. Adam Clarke points out that the lawyer's prejudice prevented him from naming the Samaritan, but his conscience compelled him to acknowledge that the Samaritan was the only righteous person among the three [7]. Jesus concludes the parable by instructing the lawyer, "Go, and do thou likewise," emphasizing the duty to show kindness and mercy to anyone in distress, regardless of their nationality or religion [7, 9]. This teaching underscores that Christian duty involves beneficence and doing good to those in need [8].
Sources
- Luke “But a certain Samaritan, as he traveled, came where he was. When he saw him, he was moved with compassion, -- Luke 10:33”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Parable — (The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expand”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Parable — (Gr. parabole), a placing beside; a comparison; equivalent to the Heb. mashal, a similitude. In the Old Testament this is used to denote (1) a proverb (1 Sam. 10:12; 24:13; 2 Chr. 7:20), (2) a prophetic utterance (Num. 23:7; Ezek. 20:49), (3) an enigmatic saying (Ps. 78:2; Prov. 1:6). In the New Testament, (1) a proverb (Mark 7:17; Luke 4:23), (2) a typical emblem (Heb. 9:9; 11:19), (3) a similitude or allegory (Matt. 15:15; 24:32; Mark 3:23; Luke 5:36; 14:7); (4) ordinarily, in a more restricted sense, a comparison of earthly with heavenly things, "an eart”
- Luke (Baptist/Reformed) “John Gill on Luke 10:32: But a certain Samaritan,.... By whom Christ may be meant; not that he was really so, for he was a Jew, a son of Abraham, and of David, according to the flesh, but he was so called by the Jews, Joh 8:48 and was treated as such by them: and since it is the design of the parable in general to show, that he that does acts of kindness and mercy to persons in distress, is a neighbour in the truest sense, though he is not an Israelite, but even a Samaritan, who was, above all men, hated by the Jews; why may it not be thought to be the view of Christ in particular, to prove hi”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 44: than to ourselves. 55. Our Saviour having shown, in the parable of the Samaritan ( Luke 10:36 ), that the term neighbour comprehends the most remote stranger, there is no reason for limiting the precept of love to our own connections. I deny not that the closer the relation the more frequent our offices of kindness should be. For the condition of humanity requires that there be more duties in common between those who are more nearly connected by the ties of relationship, or friendship, or neighbourhood. And this is done without any”
- Luke (Nonconformist/Puritan) “Matthew Henry on Luke 18:9: The scope of this parable likewise is prefixed to it, and we are told (Luk 18:9) who they were whom it was levelled at, and for whom it was calculated. He designed it for the conviction of some who trusted in themselves that they were righteous, and despised others. They were such as had, 1. A great conceit of themselves, and of their own goodness; they thought themselves as holy as they needed to be, and holier than all their neighbours, and such as might serve for examples to them all. But that was not all; 2. They had a confidence in themselves before God, and no”
- Luke (Methodist/Wesleyan) “Adam Clarke on Luke 10:37: He that showed mercy - Or, so much mercy. His prejudice would not permit him to name the Samaritan, yet his conscience obliged him to acknowledge that he was the only righteous person of the three. Go, and do thou likewise - Be even to thy enemy in distress as kind, humane, and merciful, as this Samaritan was. As the distress was on the part of a Jew, and the relief was afforded by a Samaritan, the lawyer, to be consistent with the decision he had already given, must feel the force of our Lord's inference, that it was his duty to act to any person, of whatever nation”
- Luke (Nonconformist/Puritan) “Matthew Henry on Luke 16:1: We mistake if we imagine that the design of Christ's doctrine and holy religion was either to amuse us with notions of divine mysteries or to entertain us with notions of divine mercies. No, the divine revelation of both these in the gospel is intended to engage and quicken us to the practice of Christian duties, and, as much as any one thing, to the duty of beneficence and doing good to those who stand in need of any thing that either we have or can do for them. This our Saviour is here pressing us to, by reminding us that we are but stewards of the manifold grace ”
- Luke (Baptist/Reformed) “John Gill on Luke 10:36: And he said, he that showed mercy to him,.... Meaning the Samaritan; which he was obliged to declare, though of another country and religion, and accounted as an enemy; yet the case was so plain, as put by Christ, that he could not with any honour or conscience, say otherwise: then said Jesus unto him, go and do thou likewise; such like acts of beneficence and kindness, though to a person of a different nation and religion, and though even an enemy; and by so doing, thou wilt not only appear to be a good neighbour thyself, but to love thy neighbour as thyself.”