The introductory passage to this parable is important and instructive (10:25-29).

We see in verse 25 that the lawyer had only a sinister motive in questioning Jesus. He asks what is certainly a wonderful question (if it weren’t asked in order to entrap!): “What shall I do to inherit eternal life?”

Jesus answers with a question. While Jesus asks it in the kindest way, his hidden meaning seems to be: “You are an expert in the Law; why do you not know the answer to your own question? Are you possibly asking not for information, but to trap me?”

The lawyer did, indeed, know the answer. He quoted from the Law the very two basic concepts which summarized the entire Law. It is the answer which Jesus also gave in Matthew 22:37-40 when another lawyer asked him about the greatest commandment in the Law.

Thus, Jesus concurs with the lawyer’s answer (verse 28).

Verse 29 demonstrates the insincerity of the lawyer’s questioning. It says, “But wishing to justify himself…”

The lawyer had been unjust. Now we see that he wants to justify his having been unjust! In other words, he keeps on trying to ensnare Jesus! Even though he was caught in his own scheme, he continues it by baiting Jesus. He challenges Jesus to tell him “WHO IS MY NEIGHBOR?” Perhaps he thought to himself, “Now I’ve got him!”

But Jesus now gives the parable. And the parable will very clearly trap the lawyer in the morass of his own reasonings. There will be no way out! And, additionally, the response which the lawyer will be forced to give will condemn the Pharisees and Levites! We can only speculate that the poor man left the scene wishing he had never opened his mouth.

The moral lesson of the parable is similar to the Apostle’s injunction that we “do good unto all men as we have opportunity — but especially unto the household of faith.” Thus all men become our family. The victim in this parable was, no doubt, a Jew — traveling from Jerusalem to Jericho. Therefore, he was FAMILY to the Pharisee and the Levite. The Samaritan was, in Jewish eyes, a STRANGER to the fellowship of Israel. As the parable progresses, the implications of all of this become obvious.

The traveling Jew is assaulted by thieves and left to die. A priest happens by the incident. A priest is not only a member of the Jew’s “family,” but, at least in theory, he is also a servant of the Jews! He doesn’t help the poor victim. And to compound the sin, he makes a point of walking on the other side of the road!

The infraction is then repeated by a Levite (with all of the same duty abrogations found in the priest).

Jesus is making a point: You not only don’t know who your neighbor is, you don’t seem to know who your family is!

Then the STRANGER comes along — a stranger who tended to be HATED by the Jews! But “compassion” ruled this Samaritan. He gave the victim all of the comforts and aids at his disposal. Then he arranged for the poor man, at the Samaritan’s expense, to be cared for by the local innkeeper.

It might be worthy of note here that the Samaritan did not stay with the victim. He merely PROVIDED for him according to his ability. Thus, we also, when we find unusual opportunity to “do good unto [one or some of the] all men,” need not befriend them, nor interrupt the needed business we are about. We merely give the humanitarian assistance that all good people should expect of one another. With the “household of faith,” however, we might suspend our usual business to ensure their welfare and peace.

The Samaritan (because he could) gave two-days-worth of wages to the innkeeper — with promise of additional funds if that were found necessary. This was GENEROSITY. Some of us could not do this much; but the amount is mentioned to demonstrate that the Samaritan’s actions were not pecuniary, but generous within his means.

That is the parable. Even if no more were said, the story is complete and stands by itself.

But Jesus then asks the lawyer the question which very much UNJUSTIFIES the lawyer! And the question answers the lawyer’s trick question for us all — the lawyer included.

“Which of the three men was neighbor to the victim?” Jesus’ question even answers the early Genesis question by Cain, “Am I my brother’s keeper?” Yes, indeed. And not only our brother’s, but our neighbor’s. And our neighbor is everyone in the human race. Thus the part of the Law requiring “your neighbor as yourself” is the FULFILLING of the Law — not just the Jewish Law, but the eternal Law of God, Himself. The Samaritan was the caring neighbor.

How embarrassing for the Jew!

The lawyer walked off far richer (if he learned!). Jesus’ admonition to him and us: “Go and do likewise.”