Jesus defines ‘neighbour’ as a relationship we form with those in need (Luke 10.25-37)
Introduction
The parable of the Good Samaritan appears only in Luke’s Gospel, but its impact is felt today beyond the Church, in organisations such as Samaritans. Although the Samaritan in the parable is judged to be the neighbour to the person who was in need; a closer look at the parable makes it clear that the wounded person became the occasion for someone to act – to show God’s merciful compassion. The Samaritan – acting when the Priest and the Levite did not – entered into a neighbourly relationship.
Context
- The legacy of the Good Samaritan has resonance in our society today, as the stories of those in need bear witness.
- Bernard Carter-Kenny is a recent example of a Good Samaritan in action.
- From the land of the Good Samaritan (Israel/Palestine) comes an example of good neighbours in a tragic situation.
- And the story of Lisa Potts, someone who has been both victim and Samaritan, is both powerful and inspiring.
Reflection
‘Who is my neighbour?’ can often be a vexing question for us. In Luke 10.25, when a lawyer tries to put Jesus to the test as to what he needs to do to receive eternal life, Jesus puts the question back to the lawyer who then recites Leviticus 19.18 – the love of God, neighbour and self. The reason the lawyer was putting Jesus to the test is found in verse 29, where we read that the lawyer ‘wanting to justify himself, said to Jesus, ‘But who is my neighbour?’’ (author’s translation). The lawyer was not seeking from Jesus clarification of the meaning of Leviticus 19.18; rather he was desiring to show his righteousness before his fellow Jews – i.e. he wanted affirmation that he has already done enough to receive eternal life. But what did he expect to hear from Jesus? – that his neighbours were those living within three doors of his house or that only his fellow Jews (and not Romans, Samaritans, etc.) were his neighbours? How often might we too want to limit the scope of people who qualify as our neighbours?
So, without preamble or introduction, Jesus launches into a parable: ‘A person was going down from Jerusalem to Jericho…’ (author’s translation). The Greek text here is fascinating because it does not use andras, ‘man’, but anthropos, ‘human being’ or ‘person’. The person going down that dangerous road from Jerusalem to Jericho could have been male or female, Jew or Gentile. Simply put, one of our fellow human beings was travelling that road alone. We don’t know – and importantly, Jesus doesn’t tell us – whether the person was male or female, Jew, Samaritan or Gentile. And this individual was robbed, stripped, beaten and left for dead. This is the first surprise that Jesus offered the lawyer (and us): human need is as wide as all of humanity. Jesus has knocked down every flimsy dividing wall that we have constructed between us and our neighbours.
Lisa Potts did not stop to question whether the children in her care were of the same ethnic group or creed; rather she put herself between their little lives and a machete-wielding man who was mentally ill. Bernard Carter-Kenny might not have been a Labour supporter, but he didn’t stop to ponder such issues when he attempted to save Jo Cox’s life. And the Muslim Arab couple who stopped to help a Jewish Israeli family who had fallen victim to a terrorist attack by fellow Arab(s), didn’t hold back because of ethnic or religious differences. And none of these individuals withheld help because of possible danger to themselves. Each saw fellow humans in need and acted as their neighbour.
In our post-EU referendum world, we can see dividing walls being raised within the UK, between the UK and Europe, and even within local communities (e.g. hateful messages being pushed through letterboxes of immigrants). The coming weeks, months and years will take all of the ‘better angels of our nature’ to heal the rifts between us and our neighbours. We have a lot of work to do.
In Jesus’ parable, the Samaritan acted ‘seemingly’ out of impulse upon seeing the injured person lying in the road; but that impulse was the ‘law of love’ in action. As it was with the lawyer, so it is with us: if we should require a reminder of who is our neighbour, then sheer human need is that reminder. And it is in responding to that need, and by entering into relationship, that we show God’s loving-kindness and become neighbours ourselves.
Prayer
The following litany could be used with the confession or prayers of intercession; or it could be used to introduce the Lord’s Prayer.
A litany for peace and reconciliation
Creator God,
your human children are divided by many nations, tongues and religions;
we are plagued by fear and suspicion of one another.
Deliver us from fear and hatred of our brothers and sisters who differ from us.
From pride which turns its back on you;
from national vanity which poses as patriotism.
Lord, deliver us.
For our country, divided by the recent EU referendum;
from both triumphalism and recriminations.
Lord, deliver us.
From the lust for money and power which drives us to cheat, lie and to kill.
Lord, deliver us.
From actions and words which create dissent, prejudice and hatred;
from everything which prevents human peace.
Lord, deliver us.
For our groundless suspicions and fears that block the path towards reconciliation.
Lord, deliver us.
For investing more in the weapons of war and destruction than in all that builds peace.
Lord, deliver us.
For acts of injustice and indifference;
for ignoring those most at need within our own society;
for trusting money more than your loving-kindness.
Lord, deliver us.
Creator God, you have made us as one human family.
Help us to aspire to work together towards both unity and harmony.
Teach us patience and forbearance with one another.
Make us quick to seek understanding and slow to judge or condemn.
Grant us the energy and courage to strive for all that makes for peace,
through Jesus Christ our Lord.
Amen.
Questions
Our country has recently been through one of its most divisive periods in living memory. And now we seem to have neither an effective government nor a credible opposition.
- What might churches do to help point their communities towards reconciliation and a more positive future?
- How might we hear from and reassure those who feel disenfranchised by the referendum?
- How much are we turning to and trusting God in the midst of our country’s turmoil?
Action
Given the divisions which exist across the UK, if ever there were a time for Good Samaritans or simply good neighbours, then this is it.
- Perhaps your church could offer a meal, coffee morning or afternoon tea for the local community which celebrates community – a ‘we are Britain together’ gathering?
- Make postcards from your church to ‘neighbours’ within your local area which teams of two could drop through letterboxes. These cards could simply greet neighbours with a positive message.
- Hold a prayer walk around your parish or local area, praying for unity and harmony; or simply put a map of your locale on the wall and have groups pray for a section of your community.
Young people
Anyone less than 30 years of age will have virtually no memory of the UK before the creation of today’s European Union with the Maastricht Treaty of 1992. It’s easy to dismiss the fears or deeply held convictions of older people who carried the ‘Leave’ vote. If there is such an age division in your church or family, perhaps invite ‘Leave’ voters to your youth group and engage them in discussion. See how their views of England prior to its membership in the EU might differ from your views and experience.
Jack Lawson is the Mission Enabler for the East Anglia District of the Methodist Church, a lecturer in Hebrew Bible and free-lance author.