Jesus did not tell the story to teach us about brotherly kindness or good neighborliness but to show the lawyer how impracticable it was to perfectly keep the law, because that lawyer would never have accepted a Samaritan as his neighbor (Luke 10:25-37).
Full Answer
Like this lawyer, he also thought that he could earn eternal life by doing some good thing. Jesus answers this lawyer in the same manner as He did the rich young ruler and that is by pointing them back to the law. By why did He do this?
The Law was good and proper. Its purpose was to define sin and delineate holiness. Jesus was not in any way negating the Law; He was showing us the reason for the Law. Jesus fulfilled the Law in that He was the only person to ever keep the whole Law, even in His heart, without sin ( Hebrews 4:15 ).
Instead of doing away with or replacing Godâs laws, Jesus affirmed the law, stated His commitment to it and built His sermon on that foundation. He had strong words for any who claimed to worship Him and failed to obey Godâs commandments, both in the letter and the spirit. What is clear about Jesusâ teaching is the intensity He gave to loving God.
Jesus said, âDo not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplishedâ ( Matthew 5:17â18 ).
Luke says the lawyer intended to put Jesus to the test, and to do so, he asks two questions. The first one is a sure bet, a good lawyer's ploy: âWhat must I do to inherit eternal life?â No surprises there. The lawyer already knew the answer; in fact, everybody listening knew the answer.
The World English Bible translates the passage as: "Don't think that I came to destroy the law or the. prophets. I didn't come to destroy, but to fulfill."
According to Matthew 5:21â26 and 5:27â30, Jesus also held that observance of the law should be not only external but internal: hatred and lust, as well as murder and adultery, are wrong. The Jesus of Matthew in particular is a moral perfectionist (5:17â48).
When asked which commandment is greatest, he responds (in Matthew 22:37): âThou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mindâŚthe second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.â
Though times and customs changed, God's law served as a bedrock of guiding ideals to help the people of God (both then and now) live in such a way as to love God and love neighbor.
Jesus was clearly teaching obedience to the Roman laws and also to obey God's laws. The laws Jesus broke were the ones created by the religious leaders, hence religious laws dealing with Hebrew worship and doctrine, and had nothing to do with the civil laws of the land required by Rome.
Matthew 5:17 (âDo not think that I have come to abolish Law or the Prophets; I have not come to abolish them but to fulfill them.â).
In the story, a man asks what must be done to inherit eternal life. In answer, Jesus recites six Commandments, seemingly drawn from the usual Mosaic Ten, except that five are missing, and one against fraud has been added.
The word law in a gospel sense refers to the statutes, judgments, and principles of salvation revealed by the Lord to man. Christ is the law (see 3 Nephi 15:9)âHe gave it and embodies its principles. In this sense, the law of the Lord is a revelation of His character and attributes.
One is the Mosaic Law (from what Christians consider to be the Old Testament), also called Divine Law or biblical law; the most famous example is the Ten Commandments.
The two most important things Jesus asked us to do was (1) love God and (2) love people.
And so the New Law, which consists principally in the spiritual grace poured into our hearts, is called a 'law of love'. And it is said to contain spiritual and eternal promises, which are the objects of virtue, especially of charity.
Notice that the lawyer was testing Jesus (v. 25) and asked what works he must do to have eternal life . The lawyer obviously had faith in God that produced good works consistent with the Law since he quoted the Law to Jesus when Jesus asked him what was written in the Law. Jesus commends him on his answer about loving God ...
Jesus commends him on his answer about loving God and loving oneâs neighbor and then follows up with the story of the Good Samaritan ( Luke 10:30-37) to show that works of love are the fulfillment of Loving Your Neighbor. This is why Jesus said, âDo this and you will live.â. Jesus was pointing the Lawyer to the law and requiring it of him.
Jesus applies peoplesâ own standards to themselves when they seek to be justified before God. If you hold to justification by faith alone , then the standard is not works but faith in Christâs work. If your standard is faith and works, then youâre obligated to keep the Law. However, such a standard can save no one.
by faith alone in Christâs work alone, and that explains why Paul said in Romans 3:28 that we are âjustified by faith apart from the works of the lawâ because no one is able to keep the law perfectly.
The lawyerâs first question was intended to âtemptâ Jesus, which here seems to mean, rather, âto testâ; that is, to ascertain His orthodoxy or His ability. Christ walks calmly through the snare, as if not seeing it. His answer is unimpeachably orthodox, and withal just hints in the slightest way that the question was needless, since one so learned in the law knew well enough what were the conditions of inheriting life. The lawyer knows the letter too well to be at a loss what to answer. But it is remarkable that he gives the same combination of two passages which Jesus gives in His last duel with the Pharisees {Matthew 22:1- Matthew 22:46; Mark 12:1- Mark 12:44}. Did Jesus adopt this lawyerâs summary? Or is Lukeâs narrative condensed, omitting stages by which Jesus led the man to so wise an answer?
So Christ teaches us that sorrow and need and sympathy and help are of no nationality. That lesson is still more strongly taught by making the helper a Samaritan. Perhaps, if Jesus had been speaking in America, he would have made him a ; or, if in France, a German; or, if in England, a âforeigner.â.
Inherit eternal life - Be saved. This was the common inquiry among the Jews. "They" had said that man must keep the commandments - the written and oral law.
A certain lawyer - One who professed to be well skilled in the laws of Moses, and whose business it was to explain them.
And behold a certain lawyer stood up,.... From his seat, having been hearing Christ preach, very likely, in some synagogue; when and where this was, is not certain. The Syriac, Persic, and Ethiopic versions call this man a Scribe; and a lawyer and a Scribe were the same, as appears from Matthew 22:35compared with Mark 12:28
The story is not, properly speaking, a parable, or imaginary narrative of something in the physical world intended to be translated into something in the spiritual region, but it is an illustration {by an imaginary narrative} of the actual virtue in question.
Since the lawyer wanted to know âwhat to do,â Jesus gave him a summary of the law, âââLove the Lord your God with all your heart and with all your soul and with all your strength and with all your mindâ; and, âLove your neighbor as yourself.ââ.
Jesus did not tell the story to teach us about brotherly kindness or good neighborliness but to show the lawyer how impracticable it was to perfectly keep the law, because that lawyer would never have accepted a Samaritan as his neighbor (Luke 10:25-37).
God in the Old Testament spoke to the people through prophets using parables. Jesus, being a âProphetâ, used this method to communicate certain lessons to the audience of His day. One of such parables that was told by Jesus was that of the Good Samaritan. What was the parable about?
So, Jesus told this story, in response to the question by the lawyer about who he should consider and relate with as his neighbor; in this case, a Samaritan.
The Bible says that the law cannot justify (Galatians 2:16, Rom 3:28), rather it accuses (John 5:45) and gives sin-consciousness (Romans 3:20). We can only receive the righteousness of God by grace through faith. It is not of works, lest any man boasts (Romans 3:22-24,28; Romans 5:1-2; Ephesians 2:8-9). Spread the love.
He knew that when the law has done it's work in the heart of a man or women they will come asking for mercy, not for direction on what good things they could do to gain eternal life. We see this quite often in the gospels: If a person comes by the law, Jesus answers them with the law.
Luke 10:30-35 NIV In reply Jesus said: "A man was going down from Jerusalem to Jericho, when he fell into the hands of robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. (31) A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. (32) So too, a Levite, when he came to the place and saw him, passed by on the other side. (33) But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. (34) He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, took him to an inn and took care of him. (35) The next day he took out two silver coins and gave them to the innkeeper. 'Look after him,' he said, 'and when I return, I will reimburse you for any extra expense you may have.'
On one level, Jesus' answer about the good Samaritan pointed out that this man didn't love like he should. It pointed out that he was actually like the priest and the Levite in the story who were only willing to help those they liked. But the story was used to teach this lawyer much more.
He used oil (Holy Spirit) and Wine (his blood) to bring healing. The Inn: Just as the Good Samaritan tended to the wounds of the beat man and brought him into the inn, so Jesus brings those that are beaten and robbed into His church where they can be taken care of.
Just as the Samaritan gave provision to the keepers of the inn so they can look after the man, so Jesus gives gifts and provisions to His shepherds to look after His sheep. That is the plan of God for this age. The church is to look after those that the Lord seeks and finds using the resources that Jesus gives.
Priest and Levite: A priest and a Levite come along. They represents formal religion. They were experts in the law and knew what it said. But alas they could not lend the smallest hand in help. So they passed by and left mankind laying dying. Is all lost for mankind?
2. The Priest and Levite: His philosophy of life says, "What I have is mine." This is rugged individualism that has gone to seed. His cry is, "Let the world be damned, I will get mine." This is godless capitalism.
What is clear about Jesusâ teaching is the intensity He gave to loving God. He brought forward the teaching of the Old Testament to love Him âwith all your heart, with all your soul, and with all your strengthâ (Deuteronomy 6:5). At the same time, we are to love our neighbor as we love ourselves ( Matthew 22:39 ).
In the Sermon on the Mount Jesus explained that the commandments speak to our innermost thoughts in addition to our actionsâbecause thoughts are the doorway to actions. So we must obey not only the letter of the law, but the spirit of the law.
Later Jesus explained that love can be expressed in two great commandments âlove toward God and love toward your neighbor ( Matthew 22:36-39 ). The way we love God is explained by the first four commandments (Exodus 20:1-11). The way we love our neighbor is explained by the last six commandments (verses 12-17).
By saying this, Jesus magnified the law against adulteryâa lingering, lustful thought breaks the commandment as much as the actual act does.
In the remainder of the Sermon on the Mount, Jesus illuminated the meaning of the law. He revealed its spiritual purpose and intent. For example, in magnifying the Seventh Commandment Jesus stated, âYou have heard that it was said to those of old, âYou shall not commit adultery.â.
Then, in a society that assumed that the scribes and the Pharisees were the epitome of law keeping, Jesus made the even more surprising claim, âUnless your righteousness exceeds the righteousness of the scribes and Pharisees , you will by no means enter the kingdom of heavenâ (verse 20). The disciples surely wondered how this could be ...
At the same time, we are to love our neighbor as we love ourselves ( Matthew 22:39 ). Instead of doing away with or replacing Godâs laws, Jesus affirmed the law, stated His commitment to it and built His sermon on that foundation.
Jesus undermines the lawyerâs standing in order to show that the lawyer, like all the rest of humanity, needs not to stand his ground but to see the face of grace, and then to move, to repent. It is important to keep in view that the story Jesus told the lawyer was a parable, not an example story.
Luke says the lawyer intended to put Jesus to the test, and to do so, he asks two questions.
To be rescued by the Samaritan â and this is the point â is like being a man who wants to âjustify himselfâ but is instead rescued from distress by the grace of Jesus Christ. By telling this parable, Jesus ironically gave the lawyer a great gift, a work of kindness, even though the lawyer may not have thought so.
The lawyer depended upon the concepts âlove Godâ and âlove neighborâ to remain fixed and stable, a system of religious justification, and, again like most of us, he had found a sweet spot in that religious system that allowed him to be satisfied with himself and his life.
Jesus was not born to justify the righteous; he was born, as the angels over Bethlehem proclaimed, to be a savior. In Jesus, the system is not standing still. God is moving toward humanity in mercy and calling humanity to move toward God in repentance. And that is why Jesus throws the lawyer into the ditch beside the Jericho road.
But they so quickly settle into commonplace religious respectability. Love of God and neighbor become âgo to church and be nice to others.â. God first, others second, me last. Thereâs no âIâ in âTeam.â. Weâve recited this in Vacation Bible School just before ...
But that is precisely the beginnerâs blunder committed by the well-known Torah attorney who shows up in the tenth chapter of the Gospel of Luke. At this point in Luke, Jesus has âset his face to go to Jerusalemâ (9:51) and is beginning the long journey to the city of his destiny, the city of his death, the city of his glory.
In Matthew 5:21-22, for example, Jesus says, âYou have heard that it was said to the people long ago, âYou shall not murder, and anyone who murders will be subject to judgment.â. But I tell you that anyone who is angry with a brother or sister will be subject to judgment.â. The external command was âdo not murder.â.
The Law was good and proper. Its purpose was to define sin and delineate holiness. Jesus was not in any way negating the Law; He was showing us the reason for the Law. Jesus fulfilled the Law in that He was the only person to ever keep the whole Law, even in His heart, without sin ( Hebrews 4:15 ). Return to:
In the Sermon on the Mount, Jesus says several times, âYou have heard that it was said . . .â and follows it up with âBut I tell you. . . .â. Using the formula, Jesus creates a contrast between the Law of Moses (as interpreted by the Pharisees and scribes) and His own command.
The Pharisees taught that, as long as you did the right things, you were âholy.â. Jesus said not so; âFor I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heavenâ ( Matthew 5:20 ).
Keeping the letter of the Law doesnât make you righteous (see Galatians 2:16 ). None of us can keep the whole Law perfectly, anyway. God requires a heart transformation; we must be born again ( John 3:7 ). God is looking for more than the external practice of religion.
Rest assured, Jesus did not contradict the Law in any point. In the same sermon, Jesus makes sure no one misunderstood: âDo not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill themâ ( Matthew 5:17 ).
The only character in the Bible who comes close to filling the job of a prosecuting attorney is Tertullus, an orator who was knowledgeable of Roman law and who was paid by the Jews to present their initial case against Paul before Governor Felix ( Acts 24:1 ).
Israel was under the legal jurisdiction of Rome during Jesusâ time, so when the Bible mentions âteachers of the lawâ ( Luke 5:17) or âlawyersâ ( Luke 14:3, ESV ), it is referring to the religious leaders who were experts in the Mosaic Law. The modern-day court system, with prosecuting attorneys and defense attorneys, ...
Then the defense lawyer argues for the innocence of his client or points to some extenuating circumstance. In the case of the Christian, the extenuating circumstance is Jesusâ sacrifice, which paid our debt to the Lawgiver and allowed us to go free, despite our guilt according to the Law ( Romans 8:1â5 ).
Another ethical challenge some lawyers face is the question of defending a client who he or she knows is guilty. A Christian lawyer should not knowingly defend a guilty client if the defense would involve falsehood, excusing the crime, or blame-shifting.
The Bible mentions human accusersâthose who bring a charge against another in front of a court or magistrateâ but they are usually witnesses, not lawyers for the prosecution ( Luke 12:58; Matthew 5:25 ).
The concept of prosecutors and defense attorneys, or advocates, is a biblical one. We have a spiritual Advocate in Jesus Christ, the righteous ( 1 John 2:1 ). He defends our cause before the Judge, God the Father. There is a prosecuting attorney, too: the Accuser, Satan ( Revelation 12:10 ).
Third, on principle, it is wrong to acquit a guilty man, because we must all come to the recognition of our guilt before God if we are to be saved ( James 2:10; Romans 3:19â20, 28; 8:1â2 ). Defending a client knowing of his guilt is no different, morally, from aiding and abetting the crime itself. Return to:
Jesus said, âDo not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplishedâ ( Matthew 5:17â18 ).
He taught people to obey the Law ( Matthew 22:35â40; Mark 1:44 ), and He obeyed the Law Himself ( John 8:46; 1 Peter 2:22 ). In living a perfect life, Jesus fulfilled the moral laws; in His sacrificial death, Jesus fulfilled the ceremonial laws. Christ came not to destroy the old religious system but to build upon it;
Jesus Christ fulfilled the Prophets in that, in His first coming alone, He fulfilled hundreds of prophecies concerning Himself (e.g., Matthew 1:22; 13:35; John 19:36; Luke 24:44 ). Jesus Christ fulfilled the Law in at least two ways: as a teacher and as a doer. He taught people to obey the Law ( Matthew 22:35â40; Mark 1:44 ), ...
Consider what Jesus did not do in His ministry. In Matthew 5:17, Jesus says that He did not come to abolish the Law and the Prophets. In other words, Jesusâ purpose was not to abrogate the Word, dissolve it, or render it invalid. The Prophets will be fulfilled; the Law will continue to accomplish the purpose for which it was given ...
Jesus goes out of His way to promote the authority of the Law of God. He did not come to abolish the Law, regardless of what the Pharisees accused Him of. In fact, Jesus continues His statement with a commendation for those who teach the Law accurately and hold it in reverence: âTherefore anyone who sets aside one of the least ...
This important statement of our Lord gives us insight into His mission and the character of Godâs Word. Jesusâ declaration that He came to fulfill the Law and the Prophets, not to abolish them, obviously contains two statements in one. There is something Jesus did and something He did not do. At the same time, Jesus emphasized the eternal nature ...
In other words, Jesusâ purpose was to establish the Word, to embody it, and to fully accomplish all that was written. âChrist is the culmination of the lawâ ( Romans 10:4 ). The predictions of the Prophets concerning the Messiah would be realized in Jesus; the holy standard of the Law would be perfectly upheld by Christ, ...