Which God is Served?
Commentary
“God has taken his place in the divine council; in the midst of the gods he holds judgement” Psalm 82:1. At first, this psalm suggests there is more than one God. Monotheism as it is written and taught in scripture did take time develop. Polytheism existed at the writing of Psalm 82, but the writer still stakes a claim that the one only God can fill our deepest yearnings, concerns and walk alongside us in life’s ambiguities. Twenty first century public media platforms point to many sorts of idols, false gods and other remedies for lack of meaning and inner emptiness. All four texts today dispute this and seek legitimacy for the God of Christian Scriptures. (Brueggemann, 356, Tillich, 110, 222-223).
In modern practical terms, it gets down to which God is served as people observe the life of any Christian community of faith? Where is the time, energy and money focused these days? In my earlier years, one could see obvious signs of priorities. It was Sunday worship (some churches even had Sunday night and Wednesday night worship services), Sunday school and summer Bible school, youth ministry, and a number of women’s Bible study groups. This reflected the needs of the communities of that time.
Since then, demographic changes such as smaller families, mobile households to other states for employment purposes as well as creeping secularism into the culture which suggests one does not need a God of organized religion has changed things. Sunday school classrooms are emptier. School and other activities rival church youth groups. Working mothers who are also raising a family, all contribute to more empty church buildings during the week. Add a pandemic, other options for media platforms, and divisive politics on all government levels, and one wonders “which God is served” these days?
All four texts provide insight and direction for congregation to ponder on their core values. In this way, unchurched and others can observe in word and action which God is served. In the year of St. Luke, Jesus’ mission is to, “seek out and save the lost” (Luke 19:10). [Sources, Brueggemann, Walter and William H. Bellinger Jr., New Cambridge Bible Commentary: Psalms, New York, NY: Cambridge University Press, 2014); Tillich, Paul, Systematic Theology, Volume 1, Chicago, IL: University of Chicago Press, 1951)]
Amos 7:7-17
Dated during the 8th Century BCE (reign of Kings Uzziah and Jeroboam), the prophet Amos is a sheepherder from Tekoa, in southern Israel or Judah. Hosea is another contemporary prophet at the time. Amos is prophesying in the northern kingdom of Israel. In this text he is at the chapel in Bethel, where the royal family worships. The prophets and religious leadership are on the payroll of the monarchy, and chapel preaching is tailored to accommodate the royal agenda. The chapel prophets are the royal “yes men” of the king’s prophetic advisors. In this case, economic conditions have never better. Israel controls crucial trade routes. There are no superpower military threats at the doorstep. Luxuries such as stone house with ivory inlaid furniture along with top grade meat and wines are readily available.
Yet injustices occurred in the marketplace. Poor people were being exploited by loan sharks, and two calf idols were at the center of their religious system. A visitor might not guess that this was God’s priestly people since the call of Abraham in Genesis 12. Amidst the brutal words in this week’s text, the prophet has an ongoing prescription of hope for all people of all times, “But let justice roll down like waters, and righteousness like and ever-following stream” (Amos 5:21).
As the lesson for this week unfolds, the prophet uses a plumb line as a metaphor for measuring the faithfulness of the people. This is a weight on the end of a string. Builders use it to make certain their walls stand straight. A wall may look straight, but a plumb line will reveal if it is out of kilter. Amos the lay prophet from Tekoa in Judah is declaring that Israel’s worship life is crooked and displeasing to God.
Furthermore, God will lay waste to the land along with their religious sanctuaries. The house of King Jeroboam will be destroyed. The king will die in an unclean land as his sons will be killed as his wife must resort to prostitution in order to survive. Amaziah, the priest in Bethel does give Amos push back! Essentially, he is telling this lay prophet to go back home to Judah and make a living there and never return to Northern Israel again. Amos repeatedly reminds Amaziah that he is a mere herdsman who is actually sent by the Lord to prophesy in Israel.
He defines his mission with a threefold “I” statement. I am no prophet, 7:14; I am a herdsman 7:15; and the Lord took me 7:15. This is an authentic ministry similar to the suffering servant of Isaiah 1:1-3.
Preaching paths include when does a people of faith need an outsider to speak hard truths to them. In one church, the IRS was called by a staff member for what was perceived as an indiscretion. The church council called in an enrolled accountant who specializes in such matters to guide them through an IRS audit. The enrolled accountant then gave the church book keeping practices, forms and procedures to avoid such problems in the future.
The same church hosted support groups and lend their property to community fundraisers. To drive by that church often elicited responses such as, “That is where they have chicken and bratwurst dinners for people in need.” Despite declining Sunday school enrollment, they found their way to “let justice roll down like waters…” Amos 5:21. [Source: Limburg, James, Interpretation, A Bible Commentary for Teaching and Preaching: Hosea—Micah, Louisville, KY: Westminster John Knox Press, 1988)].
Psalm 82
This psalm is about putting other gods on trial because they do not provide justice for the weak and neglect the rights of the needy. In this time of polytheistic religions, the psalmist does not deny the existence of other gods. He simply says the God of the Old Testament (Hebrew Bible) presides over a court over these other gods. The Psalm could be divided in three points for a sermon: 1) Accusing gods of failing to bring justice (82:2-4). 2) finds these gods guilty and incompetent (82:5). 3) Sentences these gods to loss of office and death (82:6-7).
Israel lives in a time which holds a world view of a pantheon of gods who meet often, and do not get along with one another. References to this idea are also found in: 1 Kings 22:19-20; Isaiah 6; 40:1-8; and Job 1, 2. Psalm 82 declares that the failure of these gods threatens creation, so the sovereign Lord removes them from office. Even without the verdict in this psalm, the many gods of the near east were supposed to provide justice for the weak people along with the monarchs. Both gods and monarchs failed according to Psalm 82. This psalm would coincide with the Christian Lord’s Prayer petition, of “Thy kingdom come, thy will be done” (Matthew 6:10). Jesus cites Psalm 82:6 when he is accused of making himself God. Jesus’ point is even in the Jewish scriptures there is recognition of other gods. So, Jesus’ being the Son of God, should not be an unreasonable title as being one with God.
Preaching on this text points to an authentic God must also be one of justice for the weak and vulnerable. If a person’s ultimate concern or reason for healthy, happy living (Tillich reference above) is not life also about just treatment for those who are vulnerable, then this god is to be condemned according Psalm 82.
Possible candidates for other gods in any context might include athletic activities, economic power groups in any community or possibly even closed groups who might act in tribal ways of excluding others wo are not like them. The presence such sources of meaning or ultimate concerns are not bad in themselves. However, if they do not account for the weak and vulnerable in the community, they are to be dismissed as false gods.
A modern example might be that a sports league which takes inordinate amount of time and money from families in order to be area champions stands the risk of violating the space and time of families, church and other volunteer organizations. However, to have an athletic contest to raise money for local charity or people whose financial vulnerabilities make medical bills difficult to impossible to pay are in concert with the Lord God of Psalm 82. [Sources: Walter and William H. Bellinger Jr., New Cambridge Bible Commentary: Psalms, New York, NY: Cambridge University Press, 2014); Mays, James, Interpretation, a Bible Commentary for Teaching and Preaching: Psalms, Louisville, KY: Westminster John Knox Press, 1994)].
Colossians 1:1-14
This letter has a standard New Testament opening of wishing grace and peace to its readers and listeners. It affirms a sovereign God as Father. It is similar other uncontested Pauline letters such as: Roman 1:1; 1 Corinthians 1:1 and Galatians 1:1. The addresses are faithful brethren and women who were incorporated into the community of Christ through baptism (2:6, 11-13). The letter is intended to draw ethical implications and warns against false teachers with philosophies that threaten the gospel message that was brought to them by Epaphras.
Authorship is contested. One group of conservative scholars views them as authentic prison letters by the apostle Paul himself. Critical scholars observe that there are seventy-eight of one hundred and fifty-five words from Colossians are used in the Book of Ephesians. Also, certain theological terms differ in both Colossians and Ephesians in comparison to the undisputed Pauline epistles. Thus, a student of Paul or “Deutero Paul” is the writer of Colossians dated around 70 CE, to address challenging church situations after the death of Paul himself. Authorship questions do not affect the content of the letter, so this article will refer to the author as “Paul.”
The purpose of the letter is to give thanks to the Colossians for caring for Paul. He is encouraging them to hear and grow in the words of Christ. There are warnings to fend off alien teachings. Finally, they are to follow ethical in their worship and living in the image of the Christ who is risen and from the grave and reigns as Lord.
Prayers are a topic Paul introduces. Petitions are that they continue to live in trust and hope. Later, prayer is related to being filled with knowledge of God’s will and all spiritual wisdom. This occurs while leading lives worthy of the Lord.
The prayer is intended to be positive in nature with some hints of needing to defend both the good news and reasons for future hope. In this text, the hope is laid in heaven (1:5). Yet they are threatened in a real way by false teachers who are threatening the source of such hope. It might be similar to a person telling a heaven-believing Christian that they live life in the “sweet bye and bye,” which lacks physical, measurable evidence in this world.
This text challenges any church to consider how they balance looking forward to the hope laid up for you in heaven (1:3) with also bearing fruit based the message of God’s grace. Key words of growing from teachings are: heard, understand and learn. That is to produce fruit in Christian living.
Anticipating opposition from both false teachers and those who do not act ethically toward other people, Paul encourages strength to endure coming conflicts with patience while giving joyful thanks to God who will share an inheritance with saints of light. This same God continues to rescue believers from darkness.
Modern examples of applying this text might include what sort of outcomes or fruits do communities of faith strive to bring to the wider community? For example, a struggling church women’s group funds lunches for area students in need. They do so anonymously. The area school workers and social workers are glad to know this church ladies group continues to be available for such needs.
Also, what sort of negative words are said about a particular teaching of the church in any time? There have been many predictions of a second coming which proved to be false. Yet, the church does confess Jesus will return again one day. Life after death (afterlife) is always questioned in many generations—until a loved one finds themselves with a terminal illness or tragic death occurs in a community. New life after resurrection is often received as comforting news.
Finally, if a church has a number of meals or fundraisers and somebody scornfully says, “They are in it for the money.” The spirit of serving others in the community is omitted. Possibly the same church makes its fellowship hall available (for a free will offering) to groups who could not afford renting an building facility or hotel meeting room. Despite any unfortunate news stories to the contrary, church buildings are still viewed as fairly safe venues to hold events which one can drop off an elderly or young family to participate in any given activity or program. All of this done as a result of the grace Christians have receive from God [Source: Taylor, Walter F., and John H.P. Reumann, Augsburg Commentary on the New Testament: Ephesians, Colossians, Minneapolis, MN: Augsburg Fortress, 1985)].
Luke 10:25-37
In the year of St. Luke, this is a familiar parable is one which can almost preach itself. I have used the narrative strategy of identifying with different characters in the parable, including the lawyer who stood up to test Jesus. We may have known a wounded person who has been ignored by people of faith. We also have known people of faith who are overly cautious in uncertain situations.
A traveler is robbed, beat up and left for dead on a remote road from Jerusalem to Jericho. A priest and Levite walk past the wounded traveler. A Samaritan has compassion and tends to his wounds and takes him to an area inn and pays for two weeks of room and board for the man. Which of these three is a neighbor to the wounded man? There are two paths one might consider from this text.
John T. Carroll thinks this is about how does Torah continue to give life? The lawyer asks Jesus, “What must I do to inherit eternal life?” First, this reveals that there is a belief of eternal life after death. It was uncertain as to how this is attained. Second, was the lawyer simply curious or was he trying to scrutinize Jesus’ right or wrong understanding of the Torah. Jesus replies with love of God and neighbor teachings from the Hebrew Bible texts, Deuteronomy 6:5 and Leviticus 19:18. The lawyer agrees. To love God is an uncontroversial command in the Torah. Loving of neighbor is the question the lawyer wished Jesus to elaborate his understanding on related to Torah. Is the travelling priest and Levite who walked past the half dead man on the desolate road as a sign of maintaining distance from ceremonially unclean corpses?
This raises and interesting question relating to how high of a standard does a religious organization demand of its paid religious leaders? Both the priest and Levite could point to Numbers 19:11-13, and Leviticus 21:1-15, 22:1-9 to make the case they are indeed following their understanding of the Torah. They do not want to be sent to a “Boundaries Workshop” in order to retain their religious leadership credentials.
Also, Samaritans are rebuffed within the Judean culture of that time. The term “good Samaritan” would be viewed as an oxymoron of that day. There is nothing “good” about Samaritans. They were viewed as cross breed race who had different worship practices from Judeans. As Jesus shares the parable, the Samaritan caring for the man left dead is actually motivated by the true spirit of Torah. This could raise the question today about outsiders from organized religion acting more like followers of Jesus than members of churches. Then again, does one want church leaders going into situations where their appearance may elicit unfounded accusations and possible law suits because they are seen in the wrong places with the wrong people? If so, then might the best outreach ministry to “Samaritan” types of people be conducted by lay people who are not on the temple/church payroll?
A second approach to his text is where Diana Chen suggests that the lawyer is joining the Pharisees and scribes in trying to scrutinize or trap Jesus with their “what if” sort of questioning. The idea of motive is central in this approach. Which of the three travelers who encountered the man left for dead with compassion, mercy, and dignity? Chen stresses the theme of what does it mean to be a “good neighbor?” What would one want their children to do in this situation? Also, is there an implied racist attitude here toward the Samaritan? Chen thinks that genuine faith is expressed in actions. Which of the three travelers displayed genuine faith in accordance with both the letter of the law of Torah and spirit of Torah? A Christian is more than a person who hears the good news, but also shows concrete actions as a result of being transformed by the good news of Jesus’ death and resurrection. [Sources: Caroll John T, The New Testament Library: Luke, (Louisville, KY: Westminster John Knox Press, 2012); Chen, Diane, New Covenant Commentary Series: Luke, (Eugene, OR: Cascade Books, 2017)].
Application
As it relates to the opening illustrations, what does it mean to be a good neighbor? Does one have to be trying to evangelize/proselytize a person of a differing or no religious preference at all in order to move ahead in accomplishing neighborhood and community goals? Also, what boundaries does a church or Christian fellowship need to be place to protect itself when renting/lending building space, tables, chairs and other resources?
Alternative Application
Has the term “Good Samaritan” been overused by medial and elderly care organizations? What if a “Good Samaritan” health organization who was founded by sincere Christians is sold to a for profit corporation who opts to retain the “Good Samaritan” name on its buildings? What sort of actions from the health care group divulge whether its Christian values foundations remain intact or not?
In modern practical terms, it gets down to which God is served as people observe the life of any Christian community of faith? Where is the time, energy and money focused these days? In my earlier years, one could see obvious signs of priorities. It was Sunday worship (some churches even had Sunday night and Wednesday night worship services), Sunday school and summer Bible school, youth ministry, and a number of women’s Bible study groups. This reflected the needs of the communities of that time.
Since then, demographic changes such as smaller families, mobile households to other states for employment purposes as well as creeping secularism into the culture which suggests one does not need a God of organized religion has changed things. Sunday school classrooms are emptier. School and other activities rival church youth groups. Working mothers who are also raising a family, all contribute to more empty church buildings during the week. Add a pandemic, other options for media platforms, and divisive politics on all government levels, and one wonders “which God is served” these days?
All four texts provide insight and direction for congregation to ponder on their core values. In this way, unchurched and others can observe in word and action which God is served. In the year of St. Luke, Jesus’ mission is to, “seek out and save the lost” (Luke 19:10). [Sources, Brueggemann, Walter and William H. Bellinger Jr., New Cambridge Bible Commentary: Psalms, New York, NY: Cambridge University Press, 2014); Tillich, Paul, Systematic Theology, Volume 1, Chicago, IL: University of Chicago Press, 1951)]
Amos 7:7-17
Dated during the 8th Century BCE (reign of Kings Uzziah and Jeroboam), the prophet Amos is a sheepherder from Tekoa, in southern Israel or Judah. Hosea is another contemporary prophet at the time. Amos is prophesying in the northern kingdom of Israel. In this text he is at the chapel in Bethel, where the royal family worships. The prophets and religious leadership are on the payroll of the monarchy, and chapel preaching is tailored to accommodate the royal agenda. The chapel prophets are the royal “yes men” of the king’s prophetic advisors. In this case, economic conditions have never better. Israel controls crucial trade routes. There are no superpower military threats at the doorstep. Luxuries such as stone house with ivory inlaid furniture along with top grade meat and wines are readily available.
Yet injustices occurred in the marketplace. Poor people were being exploited by loan sharks, and two calf idols were at the center of their religious system. A visitor might not guess that this was God’s priestly people since the call of Abraham in Genesis 12. Amidst the brutal words in this week’s text, the prophet has an ongoing prescription of hope for all people of all times, “But let justice roll down like waters, and righteousness like and ever-following stream” (Amos 5:21).
As the lesson for this week unfolds, the prophet uses a plumb line as a metaphor for measuring the faithfulness of the people. This is a weight on the end of a string. Builders use it to make certain their walls stand straight. A wall may look straight, but a plumb line will reveal if it is out of kilter. Amos the lay prophet from Tekoa in Judah is declaring that Israel’s worship life is crooked and displeasing to God.
Furthermore, God will lay waste to the land along with their religious sanctuaries. The house of King Jeroboam will be destroyed. The king will die in an unclean land as his sons will be killed as his wife must resort to prostitution in order to survive. Amaziah, the priest in Bethel does give Amos push back! Essentially, he is telling this lay prophet to go back home to Judah and make a living there and never return to Northern Israel again. Amos repeatedly reminds Amaziah that he is a mere herdsman who is actually sent by the Lord to prophesy in Israel.
He defines his mission with a threefold “I” statement. I am no prophet, 7:14; I am a herdsman 7:15; and the Lord took me 7:15. This is an authentic ministry similar to the suffering servant of Isaiah 1:1-3.
Preaching paths include when does a people of faith need an outsider to speak hard truths to them. In one church, the IRS was called by a staff member for what was perceived as an indiscretion. The church council called in an enrolled accountant who specializes in such matters to guide them through an IRS audit. The enrolled accountant then gave the church book keeping practices, forms and procedures to avoid such problems in the future.
The same church hosted support groups and lend their property to community fundraisers. To drive by that church often elicited responses such as, “That is where they have chicken and bratwurst dinners for people in need.” Despite declining Sunday school enrollment, they found their way to “let justice roll down like waters…” Amos 5:21. [Source: Limburg, James, Interpretation, A Bible Commentary for Teaching and Preaching: Hosea—Micah, Louisville, KY: Westminster John Knox Press, 1988)].
Psalm 82
This psalm is about putting other gods on trial because they do not provide justice for the weak and neglect the rights of the needy. In this time of polytheistic religions, the psalmist does not deny the existence of other gods. He simply says the God of the Old Testament (Hebrew Bible) presides over a court over these other gods. The Psalm could be divided in three points for a sermon: 1) Accusing gods of failing to bring justice (82:2-4). 2) finds these gods guilty and incompetent (82:5). 3) Sentences these gods to loss of office and death (82:6-7).
Israel lives in a time which holds a world view of a pantheon of gods who meet often, and do not get along with one another. References to this idea are also found in: 1 Kings 22:19-20; Isaiah 6; 40:1-8; and Job 1, 2. Psalm 82 declares that the failure of these gods threatens creation, so the sovereign Lord removes them from office. Even without the verdict in this psalm, the many gods of the near east were supposed to provide justice for the weak people along with the monarchs. Both gods and monarchs failed according to Psalm 82. This psalm would coincide with the Christian Lord’s Prayer petition, of “Thy kingdom come, thy will be done” (Matthew 6:10). Jesus cites Psalm 82:6 when he is accused of making himself God. Jesus’ point is even in the Jewish scriptures there is recognition of other gods. So, Jesus’ being the Son of God, should not be an unreasonable title as being one with God.
Preaching on this text points to an authentic God must also be one of justice for the weak and vulnerable. If a person’s ultimate concern or reason for healthy, happy living (Tillich reference above) is not life also about just treatment for those who are vulnerable, then this god is to be condemned according Psalm 82.
Possible candidates for other gods in any context might include athletic activities, economic power groups in any community or possibly even closed groups who might act in tribal ways of excluding others wo are not like them. The presence such sources of meaning or ultimate concerns are not bad in themselves. However, if they do not account for the weak and vulnerable in the community, they are to be dismissed as false gods.
A modern example might be that a sports league which takes inordinate amount of time and money from families in order to be area champions stands the risk of violating the space and time of families, church and other volunteer organizations. However, to have an athletic contest to raise money for local charity or people whose financial vulnerabilities make medical bills difficult to impossible to pay are in concert with the Lord God of Psalm 82. [Sources: Walter and William H. Bellinger Jr., New Cambridge Bible Commentary: Psalms, New York, NY: Cambridge University Press, 2014); Mays, James, Interpretation, a Bible Commentary for Teaching and Preaching: Psalms, Louisville, KY: Westminster John Knox Press, 1994)].
Colossians 1:1-14
This letter has a standard New Testament opening of wishing grace and peace to its readers and listeners. It affirms a sovereign God as Father. It is similar other uncontested Pauline letters such as: Roman 1:1; 1 Corinthians 1:1 and Galatians 1:1. The addresses are faithful brethren and women who were incorporated into the community of Christ through baptism (2:6, 11-13). The letter is intended to draw ethical implications and warns against false teachers with philosophies that threaten the gospel message that was brought to them by Epaphras.
Authorship is contested. One group of conservative scholars views them as authentic prison letters by the apostle Paul himself. Critical scholars observe that there are seventy-eight of one hundred and fifty-five words from Colossians are used in the Book of Ephesians. Also, certain theological terms differ in both Colossians and Ephesians in comparison to the undisputed Pauline epistles. Thus, a student of Paul or “Deutero Paul” is the writer of Colossians dated around 70 CE, to address challenging church situations after the death of Paul himself. Authorship questions do not affect the content of the letter, so this article will refer to the author as “Paul.”
The purpose of the letter is to give thanks to the Colossians for caring for Paul. He is encouraging them to hear and grow in the words of Christ. There are warnings to fend off alien teachings. Finally, they are to follow ethical in their worship and living in the image of the Christ who is risen and from the grave and reigns as Lord.
Prayers are a topic Paul introduces. Petitions are that they continue to live in trust and hope. Later, prayer is related to being filled with knowledge of God’s will and all spiritual wisdom. This occurs while leading lives worthy of the Lord.
The prayer is intended to be positive in nature with some hints of needing to defend both the good news and reasons for future hope. In this text, the hope is laid in heaven (1:5). Yet they are threatened in a real way by false teachers who are threatening the source of such hope. It might be similar to a person telling a heaven-believing Christian that they live life in the “sweet bye and bye,” which lacks physical, measurable evidence in this world.
This text challenges any church to consider how they balance looking forward to the hope laid up for you in heaven (1:3) with also bearing fruit based the message of God’s grace. Key words of growing from teachings are: heard, understand and learn. That is to produce fruit in Christian living.
Anticipating opposition from both false teachers and those who do not act ethically toward other people, Paul encourages strength to endure coming conflicts with patience while giving joyful thanks to God who will share an inheritance with saints of light. This same God continues to rescue believers from darkness.
Modern examples of applying this text might include what sort of outcomes or fruits do communities of faith strive to bring to the wider community? For example, a struggling church women’s group funds lunches for area students in need. They do so anonymously. The area school workers and social workers are glad to know this church ladies group continues to be available for such needs.
Also, what sort of negative words are said about a particular teaching of the church in any time? There have been many predictions of a second coming which proved to be false. Yet, the church does confess Jesus will return again one day. Life after death (afterlife) is always questioned in many generations—until a loved one finds themselves with a terminal illness or tragic death occurs in a community. New life after resurrection is often received as comforting news.
Finally, if a church has a number of meals or fundraisers and somebody scornfully says, “They are in it for the money.” The spirit of serving others in the community is omitted. Possibly the same church makes its fellowship hall available (for a free will offering) to groups who could not afford renting an building facility or hotel meeting room. Despite any unfortunate news stories to the contrary, church buildings are still viewed as fairly safe venues to hold events which one can drop off an elderly or young family to participate in any given activity or program. All of this done as a result of the grace Christians have receive from God [Source: Taylor, Walter F., and John H.P. Reumann, Augsburg Commentary on the New Testament: Ephesians, Colossians, Minneapolis, MN: Augsburg Fortress, 1985)].
Luke 10:25-37
In the year of St. Luke, this is a familiar parable is one which can almost preach itself. I have used the narrative strategy of identifying with different characters in the parable, including the lawyer who stood up to test Jesus. We may have known a wounded person who has been ignored by people of faith. We also have known people of faith who are overly cautious in uncertain situations.
A traveler is robbed, beat up and left for dead on a remote road from Jerusalem to Jericho. A priest and Levite walk past the wounded traveler. A Samaritan has compassion and tends to his wounds and takes him to an area inn and pays for two weeks of room and board for the man. Which of these three is a neighbor to the wounded man? There are two paths one might consider from this text.
John T. Carroll thinks this is about how does Torah continue to give life? The lawyer asks Jesus, “What must I do to inherit eternal life?” First, this reveals that there is a belief of eternal life after death. It was uncertain as to how this is attained. Second, was the lawyer simply curious or was he trying to scrutinize Jesus’ right or wrong understanding of the Torah. Jesus replies with love of God and neighbor teachings from the Hebrew Bible texts, Deuteronomy 6:5 and Leviticus 19:18. The lawyer agrees. To love God is an uncontroversial command in the Torah. Loving of neighbor is the question the lawyer wished Jesus to elaborate his understanding on related to Torah. Is the travelling priest and Levite who walked past the half dead man on the desolate road as a sign of maintaining distance from ceremonially unclean corpses?
This raises and interesting question relating to how high of a standard does a religious organization demand of its paid religious leaders? Both the priest and Levite could point to Numbers 19:11-13, and Leviticus 21:1-15, 22:1-9 to make the case they are indeed following their understanding of the Torah. They do not want to be sent to a “Boundaries Workshop” in order to retain their religious leadership credentials.
Also, Samaritans are rebuffed within the Judean culture of that time. The term “good Samaritan” would be viewed as an oxymoron of that day. There is nothing “good” about Samaritans. They were viewed as cross breed race who had different worship practices from Judeans. As Jesus shares the parable, the Samaritan caring for the man left dead is actually motivated by the true spirit of Torah. This could raise the question today about outsiders from organized religion acting more like followers of Jesus than members of churches. Then again, does one want church leaders going into situations where their appearance may elicit unfounded accusations and possible law suits because they are seen in the wrong places with the wrong people? If so, then might the best outreach ministry to “Samaritan” types of people be conducted by lay people who are not on the temple/church payroll?
A second approach to his text is where Diana Chen suggests that the lawyer is joining the Pharisees and scribes in trying to scrutinize or trap Jesus with their “what if” sort of questioning. The idea of motive is central in this approach. Which of the three travelers who encountered the man left for dead with compassion, mercy, and dignity? Chen stresses the theme of what does it mean to be a “good neighbor?” What would one want their children to do in this situation? Also, is there an implied racist attitude here toward the Samaritan? Chen thinks that genuine faith is expressed in actions. Which of the three travelers displayed genuine faith in accordance with both the letter of the law of Torah and spirit of Torah? A Christian is more than a person who hears the good news, but also shows concrete actions as a result of being transformed by the good news of Jesus’ death and resurrection. [Sources: Caroll John T, The New Testament Library: Luke, (Louisville, KY: Westminster John Knox Press, 2012); Chen, Diane, New Covenant Commentary Series: Luke, (Eugene, OR: Cascade Books, 2017)].
Application
As it relates to the opening illustrations, what does it mean to be a good neighbor? Does one have to be trying to evangelize/proselytize a person of a differing or no religious preference at all in order to move ahead in accomplishing neighborhood and community goals? Also, what boundaries does a church or Christian fellowship need to be place to protect itself when renting/lending building space, tables, chairs and other resources?
Alternative Application
Has the term “Good Samaritan” been overused by medial and elderly care organizations? What if a “Good Samaritan” health organization who was founded by sincere Christians is sold to a for profit corporation who opts to retain the “Good Samaritan” name on its buildings? What sort of actions from the health care group divulge whether its Christian values foundations remain intact or not?
