Parable of the Good Samaritan

Parable of the Good Samaritan One lawyer, wanting to tempt the Lord and hoping that Christ would say something different from the provisions of the Law of Moses, asked Him: “Teacher! What must I do to inherit eternal life?” (Luke 10.25). Christ asked a counter question:

Week 25. Parable of the Merciful Samaritan Christ's parable of the Merciful Samaritan, which you heard today, is infinitely deep and important for us, and therefore I want you to remember it well. You heard it in the Slavic reading, now listen in the Russian translation. Reading

Representative ethnic group, which Jews do not recognize as fellow believers. According to some theologians, this parable shows that “ examples of human kindness are found among all peoples and in all faiths, that the Law and commandments of God are fulfilled by people of different nationalities and different religions» .

The name "Good Samaritan" ("Good Samaritan") was and is often used by charitable organizations.

Gospel story

Theological interpretation

One of the main points of this parable is the interpretation of the word “neighbor” for the scribe asking the question and Jesus Christ. A scribe considers a “neighbor” to be a person who is related to him or belongs to a common ethnic or religious group. And the response words of Jesus Christ lead him to the understanding that his neighbor is, in fact, “the one who has shown mercy.” According to many researchers, these words, among other things, also express the need to consider as “neighbor” any person who is in trouble or needs help. Archimandrite John Krestyankin considers this parable “the edification of the merciful Samaritan, for whom the law of love was written in his heart, for whom his neighbor was not his neighbor in spirit, not his neighbor in blood, but the one who happened to meet on his life path who exactly at that moment needed his help and love..."

The oil mentioned in Luke. 10:24, in the original Greek rendered by the word elaion(oil). The mercy with which the lawyer described helping the victim is also conveyed by a similar word eleos. Libations of oil and wine are mentioned in the context of sacred sacrifices to the Lord, such as the sacrifice of slaughter (Numbers 15:5). Thus, the Samaritan could carry with him oil and wine intended for the ritual, but sacrificed them for the sake of a real person in need of help. With this example, Jesus marks where the sacrifice that pleases God actually lies. Os. 6:6 “For I desire mercy rather than sacrifice, and knowledge of God rather than burnt offerings” (also see Prov. 21:3; Matt. 12:7; Matt. 5:7; Matt. 9:13).

Notes

Links

Parables of Jesus Christ
Canonical New Testament parables	About the Kingdom of God About the sower About the tares About sowing and sprouting About the harvested grain About leaven About the treasure About the pearl About the net About the leaven of the Pharisees, fear of man and trust in God About the crazy rich man About the waking slaves and the steward About the slaves faithful and unfaithful to the will of the master About repentance About the Lost Sheep About the Lost Drachma About the Prodigal Son Accusatory parables About two sons About evil vinedressers About a wedding feast Exhortations to wakefulness About the faithful and the evil slave About ten virgins About talents (About ten minas) About the Last Judgment Other About a man asking for bread at midnight About an unmerciful lender About the first and last places About those invited to supper About the Good Samaritan About the Good Shepherd About the barren fig tree About the builder of the tower About the king going to war About the unfaithful steward About the rich man and Lazarus About the unjust judge About the publican and the Pharisee About the workers and the vineyard The parable of the barren fig tree in the vineyard The parable of the budding fig tree The parable of the faithful servant The parable of the seed growing in the ground in an inconspicuous way Parable about a candle under a bushel Parable about a worker who came from the field New wine in old wineskins Parable about a merchant looking for good pearls Parable about strong man Parable of a tree and its fruit Parable of two debtors Parable of an unmerciful debtor Parable of a wise and foolish builder
Apocryphal parables	Gospel of Thomas: Parable of the Murderer Parable of the Empty Jug (eleven other parables have New Testament parallels)

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The parable of the Good Samaritan is one of the most expressive and touching. Here is described very life situation. The city of Jericho was an important and final transit point from Galilee to Jerusalem, and all pilgrims undoubtedly passed through it and stayed overnight before reaching the holy city. The distance from Jerusalem to Jericho is approximately 30 km.

“...A certain man was walking from Jerusalem to Jericho and was caught by robbers, who took off his clothes, wounded him and left, leaving him barely alive. By chance, a priest was walking along that road and, seeing him, passed by. Likewise, the Levite, being at that place, came up, looked and passed by. A Samaritan, passing by, found him and, seeing him, took pity and, coming up, bandaged his wounds, pouring oil and wine; and, putting him on his donkey, brought him to the hotel and took care of him ... " (Luke, ch. 10, 31-34).

Of course, one can reproach a priest or Levite who passed by a traveler beaten half to death for ritualism or callousness... But not everything turns out so simple if you look at this road in close proximity.

Only at the beginning of the journey from Jerusalem to Jericho or back can you find at least some shade, hiding under olive trees or palm trees. Most of the road presents such a harsh desert landscape.

To be beaten and robbed somewhere in the middle of this road, left under the scorching sun and without any sources of water - obviously to be doomed to a painful death!

And now the priest and the Levite are walking along this road... An interesting detail: the Samaritan still rode a donkey and could thus help this wounded traveler, while the priest and the Levite walked on their own, on foot! Well, how then could they help this sufferer stretched out on the road!? And what would any of us do if we found ourselves in their position if we walked on our own? To walk 10, 15 km, or even 5, or even just one kilometer, dragging an unconscious person under the scorching sun - is it physically possible!? And in this case, won’t you stay with this unfortunate person to share his fate?

If this parable nevertheless assumes that the priest, Levite and Samaritan were initially in an equal position in relation to the sacrifice (they could have had similar vehicles), and all these details are secondary and insignificant, then the Samaritan’s act is even more elevated. After all, calling any Jew a Samaritan was considered the greatest insult. “Are we not telling the truth that you are a Samaritan and that you have a demon?”(John 8:48) - the Jews who were at enmity with Him threw at Christ with undisguised annoyance and rage. The Samaritans responded with hatred for hatred. Bloody clashes between them and the Jews were a frequent occurrence, and in the best case scenario, Christ was simply not accepted in one Samaritan village, because... " He looked like he was traveling to Jerusalem"(Luke 9:53).

And here a certain Samaritan, seeing his lifeless, wounded, potential enemy on the road between Jerusalem and Jericho, does not leave him to certain death, but saves his life!

But why do two other fellow tribesmen of this traveler, who noticed him even earlier, and servants of the true faith, a priest and a Levite, who obviously should be his neighbors, pass by? Is it just their supposed indifference and callousness?

Of course not: they could have been quite decent ministers, no worse than many modern ones. There are several suggested answers to these questions.

– You can easily convince yourself that a person lying down is drunk if you do not examine him carefully. Or just be sincerely confident in this... What can you take from a drunk? He’ll sleep it off and move on on his own – as they say, “the sea is knee-deep.”

“The priest and the Levite could be rushing to the service.” But here one detail is missed, invisible in the Russian translation. The priest did not just “walk” and “passed by,” but κατέβαινεν, that is, “descended.” This means that he walked from Jerusalem to Jericho, and not vice versa, since Jericho is in the lowlands, and Jerusalem, on the contrary, is on the hills. And that means not on official business at all.

– The priest and the Levite were afraid of being defiled and becoming “unclean,” since touching a dead person or a bleeding wounded person automatically declared everyone “unclean.” Moreover, according to the law, the clergy of that time had to strictly observe ritual purity.

– Simply lacking your own sufficient physical strength, if the servants did not have a donkey or a camel, as well as the lack of additional help nearby.

According to the unanimous interpretation of the holy fathers, as well as the content of numerous liturgical texts, the merciful Samaritan in this parable prefigures Christ Himself. The traveler who has fallen “into robbers” symbolizes the suffering soul of a sinner, “wounded” by numerous sins and overcome by “robber thoughts.” Neither the priest nor the Levite, the servants of the Law, are able to heal or even in any way soften the pain from the wounds of a suffering traveler - Christ Himself heals them with His grace.

The Church remembers the Merciful Samaritan especially often during the 5th week of Great Lent, when it is read again. Not only because we strive to open our spiritual sores before Christ, so that He would pour on them some of His wine and oil. But by the end of the post you can ask yourself the question: how far did my post go? pleasing to God, and did I, once again, along with that priest and Levite from the parable, pass by someone who immediately needed my help?

Through my thoughts I fell into thieves, I was captivated by a cursed mind, and I was cruelly wounded, my whole soul was destroyed, and I lay naked of virtues on the path of life. The priest, seeing me sick with wounds, was helpless, despising me and did not look at me: the Levite, however, could not tolerate the choking illness, and when he saw me, he walked past. You are well-willed, not from Samaria, but from Mary, incarnate Christ God, by Your love for mankind grant me healing, pouring out Your great mercy on me

Russian translation:

Having fallen into the hands of robbers with my thoughts, I became a prisoner in my mind and fiercely wounded, my whole soul was wounded, and since then I have been lying naked from virtues on the path of life. The priest, seeing me, terminally ill from wounds, was disgusted and did not turn his gaze to me; then the Levite, seeing me and unable to bear the soul-corrupting illness, passed by. But You, Christ God, who deigned to come not from Samaria, but to be incarnate from Mary, through Your love for mankind grant me healing, pouring out Your great mercy on me!

(verse on “Lord, I have cried” on Wednesday evening of the 5th week)

But did the spirit of legalism and the dead letter really disappear over the next two thousand years of Christianity?

« You do not know what you bow down to, but we know what we bow down to, for salvation is from the Jews, - Christ said to the Samaritan woman at Jacob’s well. – But the time will come, and has already come, when true worshipers will worship the Father in spirit and truth; for the Father seeks such worshipers for Himself"(John 4:22-23).

He searches... but doesn’t always find: the fields are white, but “ the harvest is plentiful, but the laborers are few"(Matthew 9:37), and it is still small, and it is unlikely that it has become more. And if those whom He has chosen, whom " appointed as overseers to shepherd the Church... which He purchased for Himself with His Blood"(Acts 20:28), find themselves not up to the mark and fall under the influence of the spirit of “this age” and the spirit of legalism, God reveals himself and acts in the world not only and not so much through His main chosen ones, but in addition to them. And this applied not only to Old Testament Israel, but throughout our Christian history.

Divine truth cannot be separated from God's love and its practical earthly embodiment. Therefore, when they say that “Orthodoxy preserves the truth”, “The Church knows the truth”, then, following Pontius Pilate, who asked the question “What is the truth?”, one inevitably needs to agree on a term. If truth in the spiritual sense is not “WHAT” (not an impersonal abstract set of theories, statements and ideas), but “WHO” (that is, personal, living, dynamic in communication and revealed in Christ as the incarnate Word), then the basic truth of the gospel is revealed to us not in theoretical postulates, but in practical action. It is not so much revealed to us how to think and reason, but how to act and live.

In this regard, the parable of the Good Samaritan (Luke 10:2-37) is a separate small Gospel within the large one. It shows that a heretic in the way of thinking can actually be much closer to the truth-Christ in essence. And those who are true believers in their way of thinking, a priest or a Levite, respectively, turn out to be practical heretics in life, while being convinced that they are doing the right thing and according to the law.

IN Christian history this moment was easily forgotten, most likely due to the general decline in the burning of living faith and at the same time the strengthening of weak and sinful infirmities human nature. People inclined to intellectual philosophical activity, but subject to emotional and other passions, may have sought to justify themselves by the fact that they would be saved simply because they reasoned and thought about God correctly, the way the authoritative holy fathers reasoned and believed before them.

There is no doubt: you can invent many different baseless fantasies about God and Christ, and, therefore, there are certain limits different opinions in Christianity. Therefore, “stand and hold fast to the tradition,” as the Apostle Paul calls.

On the other hand, over time, the conciliar church worldview, nurtured on rational Hellenistic soil, was steadily refined and detailed to such an extent that the corridor of differences of opinion, which was quite wide in the first centuries, steadily narrowed. To the point that the Orthodox themselves, having already broken away from their former soil, began to divide and fight among themselves over completely unimportant matters. theoretical issues, which had nothing to do with practical spiritual life.

Thus, orthodoxy degenerated either into an ideology, or, at best, into the idea of ​​a ready-made world of ideas, like Plato’s, which initially always existed and subsequently or only was lowered from heaven in all its ready-made completeness when the Church arose on earth, or gradually revealed in history.

To the Gospel, where truth is inseparable from practical action, from fulfilling the commandments, this has a very distant relationship. The theoretical correct confession (orthodoxy) is worthless if it is not supported by practical love in action (orthopraxy). Orthodoxy is impossible without orthopraxy. But orthopraxy without orthodoxy?

It turns out that sometimes it is possible, and an example of this is in the parable of the Good Samaritan. And not only in the parable, but also in real story when, after healing 10 lepers, only the Samaritan returned to give glory and gratitude to Christ (see chapter 18 from Luke). And here orthopraxy can even develop into orthodoxy.

In the end, Christ Himself acts through people of good will and reveals Himself to them when He no longer finds among the small flock of people of right faith those whom He could choose for the harvest. The Church, as the assembly of Christ's people, loses its strength and salt if it is content with only theoretical speculations or rituals. Then it risks turning even into its opposite, into the “church of the wicked,” about which it is said in one of the psalms: “I hate the church of the wicked and will not sit with the wicked” (Ps. 25:5).

This parable denounces us, Orthodox Christians in general and priests in particular, unbearably deeply, if you think about it, although this denunciation, as in any other parables, is imperceptible and unobtrusive.

Perhaps it is akin to the look that Christ caught after his three-fold renunciation and immediately began to weep bitterly? And won’t this deep and meek gaze be unbearable for us, unbearable at the future Judgment?

How many times have we, priests, been able to renounce Christ - not in open words, but secretly, in life, and how many times have we passed by those waiting from us for words of love, peace, good advice? God! Remember us, worthless priests, when you come to Your Kingdom!

In the parables of Jesus there is the wisdom of the Lord, which he does not give to a person openly, but calls on him to think, reason and see the meaning inherent in them. Is the parable of the Good Samaritan a call to imitation? Without a doubt. But this is also an invitation to think about the meaning of life, about its vicissitudes.

What is a parable

To more accurately understand the meaning of the parable, you need to have an idea of ​​what it is. Turning to the dictionary, we see that a parable is short story about an everyday event, presented in an allegorical form and containing moral instruction (teaching). V. Dahl formulated this briefly: “Teaching by example” (for example, the story of the Good Samaritan). In the parable he saw operating principle parabola pointed at main idea. Great writers and thinkers turned to this genre: Leo Tolstoy, F. Kafka, A. Camus, B. Brecht.

Basil the Great said that the parable shows the path to follow, guides a person, showing the way for a favorable course through life. Jesus answered the life questions of his followers with parables. There aren't many of them. He spoke a parable, but gave no explanation. This is not just like that, since a person must go further on his own.

Parable as a source of wisdom

The above example is enough - they are the majority. So, for example, in the parable of the Good Samaritan, a direct indication is given of how a person should act. Others begin to think and, to their surprise, see the path to the truth. The more one thinks, the clearer and more multifaceted it is. Spiritual development is underway, and a person wants to know what others think about this. There is a process of cognition and internal change in a person. It is to spiritual perfection that God calls, to the pursuit of truth and security, since “... His truth is His shield and fence” (Psalm 90).

For more than two thousand years, people have been reading the Gospel and finding in it a bright source of spiritual development. The wisdom of the Lord is realized gradually. Rereading it for the tenth time, you will discover for yourself just like the first time. new meaning, wondering and admiring the providence of the incomprehensible power of the Holy Spirit contained in simple words.

Parable of the Samaritan

The New Testament parable of the Good Samaritan is a simple story about who to consider as your neighbor. For Jews, a Jew is a neighbor. For the Jew Jesus, his neighbors were all the people for whose sins he was crucified. His goal is to teach people to be merciful towards the suffering of another person, Jesus tells a parable, which can be summarized as follows:

One Jewish scribe decided to test Jesus by asking him how one could enter the kingdom of heaven. Jesus asked him: “What is written in the law about this?” The scribe who knows him well replies: “Love the blessed God with all your heart, and your neighbor as yourself.” Jesus' answer was that you must observe this, then you will have the kingdom of heaven. The scribe asked: “Who is your neighbor?” Jesus' answer was the parable of the Good Samaritan. Let's give it briefly.

On the way from Jerusalem to Jericho there was one simple man, a Jew. On the way, robbers attacked him, beat him, took all his things and ran away, leaving him lying on the ground. A Jewish priest passed by, who, seeing him, went on his way further. The man continued to lie on the ground when a Levite (servant of the Jewish temple) passed by. He also passed by without taking part.

A Samaritan passing by did not remain indifferent, took pity on the Jew, washed his wounds with wine and anointed them with oil. Putting him on his donkey, the Good Samaritan took the victim to a hotel, where he took care of him. The next day, when leaving, he gave the owner two denarii, ordering him to continue to treat and feed the man, and if there was not enough money, he promised to pay him extra on the way back.

Having finished the parable, Jesus turned to the questioner: “Who does he think is his neighbor?” To which he replied: “The one who showed mercy.” To this Jesus advised him to go and do the same.

Clarifications

The events described in this parable took place more than two thousand years ago. To understand them, some clarification is necessary. First of all, the priest and the Levite are ministers in the Jewish temple. There is a tradition (Law) that prescribes that all Jews are considered close people, obligated to help each other. The priest and the Levite are people who hold certain positions in the Jewish temple, thoroughly those who know the law and traditions, but they do not help the victim Jew.

The Samaritans are heretics for the Jews, whom they considered enemies. It is no coincidence that the parable shows the merciful Samaritan helping the injured Jew, since they were also enemies for the Samaritans. But for Jesus, all people are creatures of God who are equal to each other. Although his special treatment he did not hide towards the Jews.

Who are the Samaritans?

In the 10th century BC on the east coast Mediterranean Sea, which washes the southwestern part of Asia, was the kingdom of Israel. In those days, the country was ruled by King David and after by his son Solomon. During their reign the country prospered.

The son of Solomon, Rehoboam, who ascended the throne, was distinguished by rare cruelty and tyranny. Unable to withstand his bullying, the ten tribes of Israel (12 in total) did not recognize his power and, under the leadership of Jeroboam, an ally of King Solomon, formed a new state of Israel with its capital Samaria. Based on the name of the capital, the inhabitants began to be called Samaritans.

Two tribes, Benjamin and Judah, remained loyal to Rehoboam. Their state became known as Judea. The capital of the kingdom became the city of Jerusalem. As we see, Jews and Samaritans are one nation. They speak the same language - Hebrew.

This is one people, divided into two parts and professing one religion, albeit with some differences. Long-term enmity made them irreconcilable enemies. It is not for nothing that Jesus includes the Good Samaritan in the parable. The meaning of this is that all peoples should live in peace, and especially related ones.

Biblical interpretation

An important point in this parable is to clarify the true meaning of the word “neighbor,” which causes misunderstanding among the scribe. He interprets it literally. A neighbor is a relative, a fellow believer, a fellow tribesman. According to Jesus, a neighbor is a doer of mercy, in our case the Good Samaritan from the New Testament. The meaning of the parable is to make it clear that every person is a neighbor - both the one who is in trouble and the one who does good.

The Samaritan had with him oil and wine, which were used in the sacred sacrifice to the Lord. Jesus’ words are symbolic that he is not waiting for sacrifice, but for mercy. By treating the wounds intended for the ritual with wine and oil, the Samaritan symbolically brings mercy - a sacrifice to the Lord.

Interpretation of Metropolitan Hilarion (Alfeev)

There are many interpretations of this parable by clergy. I would like to dwell a little on Metropolitan Hilarion’s article “Who is my neighbor?” (Orthodoxy and Peace). This is a real sermon about the Good Samaritan. The simplicity and accessibility of the explanation of the parable, its main goal, is striking.

Metropolitan Hilarion believes that it is not in vain that the question is asked by a scribe who is well acquainted with the Law. Knowing its contents, he himself does not understand everything in it. Not only do you know the Law, you also need to obey it. It’s good to know God’s commandments, but you need to put them into practice. Therefore, the scribe, who does not understand the meaning, asks: “Who is your neighbor?”

It is not for nothing that the Lord cites the Samaritan as an example, knowing that the Jews abhor these people, despise them, do not touch or talk to them. Jesus is disgusted by this attitude towards people of another nation, of another faith. The meaning of the parable laid down by Christ is that the merciful Samaritan is much closer to the robbed and beaten Jew. The Lord overcomes these kinds of barriers created by people, trying to show that everyone is equal. He wanted to draw the attention of every person to the fact that people of other nationalities or religions observe the Law, but its ministers do not always fulfill it.

love thy neighbour

Many people of other faiths or those who are quite far from believing in the true God have hearts in which love for their neighbor lives. Without knowing it themselves, they fulfill God's commandments. It could be anyone Christian faith, Muslims, Jews, atheists.

As we see, there are many interpretations of the parable of the Good Samaritan. This is a collective clear example, teaching to live in the likeness of Jesus Christ, who loved all people and desired their salvation. For their sake, he went to torment to cleanse them of their sins. Everyone, and not just followers of their own or people of a certain nationality. Is it only Jews who reject Gentiles? No. Remember Crusades or modern Muslim extremism.

Is Jesus a Samaritan?

There's another one interesting interpretation interpretation. I would like to say that each person, reading the parable of the Good Samaritan, sees the meaning in it differently. But the Lord does not give any explanations, thereby calling people to understand the parable.

The man who walked from Jericho to Jerusalem is Adam, who represents all of humanity. Jerusalem, where he goes, is the kingdom of heaven. Jericho is earthly life, full of sins, tears and crying. The robbers who attacked the traveler are dark satanic forces. The priest and the Levite are Old Testament, in which the priest is the Law of Moses, the Levite is the prophets.

Two doctors sent by God - the Law of Moses in the form of a priest, and the prophets in the form of a Levite - passed by one after another. The Law of Moses only came closer, the prophets came and looked, but did not begin to heal, but passed by. And then it appears good Samaritan- this is Jesus Christ, who binds the wounds, lubricates them with oil, delivers them to the hotel and asks to look after the sick.

Why did the Lord call himself a Samaritan? Jesus shows us that you don’t always need to have high titles, positions and dignity, you don’t always need a lot of money to do good, to be merciful. All you need is a kind soul and a desire to help others. Well, if the Lord himself, under the guise of a Samaritan despised by the Jews, acts as a savior, then why don’t we, mere mortals, follow his example?

Afterword

Many people, in response to the question asked by the Levite to Jesus: “Who is your neighbor?”, without hesitation, will begin to name relatives, fellow believers, and so on. But kinship is not only blood, but also mercy. The misfortune of one person makes him lonely, and only the mercy of another makes them related for centuries. The blood of brothers in most cases does not make them close, but only family. The Lord gives us an understanding of this simple truth, and not only this, but also many others.