Luke
10:25–37 There
is no time or geographic references given here for us by Dr. Luke. We know that
Jesus was on His journey to Jerusalem and the cross (Luke 9:51), and He has not yet
entered Bethany, the town where Mary, Martha and Lazarus are from (Luke 10:38-42;
cf. John
11:1).
01. The Lawyer and the LORD (Luke 10:25-29)
Luke
10:25 “And behold, a certain lawyer” This exchange between the
lawyer and the LORD comes down to this: Jesus teaches that the Torah, (the
first five books of the Old Testament: Genesis-Deuteronomy) were given to show
the grace of God, and that salvation comes only by grace through faith apart
from works (Ephesians
2:8-9). Genuine faith though is shown as Paul tells us in Galatians 5:6 by “working through love”
(cf. Galatians 5:13;
Ephesians 2:10;
James
2:14-18). While the lawyer (G3544 νομικός nŏmikŏs) would twist the law to
try to justify him into a legalistic system of works righteousness, which is
what you can see in modern day Judaism.
The lawyer, along with many others who try works
righteousness, all fail at their own attempt of justification, for Paul tells
us, while quoting from the Old Testament, “For as many as are of the works of the law are under the
curse; for it is written, (Deuteronomy 27:26)“Cursed is everyone who does not
continue in all things which are written in the book of the law, to do them.” But that no one
is justified by the law in the sight of God is evident, for (Habakkuk 2:4) “the just shall live by faith.” Yet the law is
not of faith, but (Leviticus 18:5) “the man who does them shall
live by them.” Christ has redeemed us from the curse of the law, having
become a curse for us (for it is written, (Deuteronomy 21:23) “Cursed is everyone
who hangs on a tree”),
that the blessing of Abraham might come upon the
Gentiles in Christ Jesus, that we might receive the promise of the Spirit
through faith.” (Galatians 3:10–14)
The lawyer knew the Law of God, for he was an expert in the Mosaic law,[1] and
was a member of the Pharisaic party
that included teachers of the Torah (Luke 5:17; Acts 5:34) and scribes. As a
lawyer, he was “concerned about the administration and understanding of the law
(cf. Matthew
22:35; Luke 7:30; Luke 14:3).”[2]
A modern day equivalent of a lawyer would be a seminary professor, an Old
Testament scholar. Paul tells us “the law was our tutor to bring us to Christ, that we
might be justified by faith. But after faith has come, we are no longer under a
tutor.” (Galatians 3:24–25)
and Solomon wrote “The
law (H8451 תֹּרָה tôrâh)[3]
of the wise is
a fountain of life, To turn one away from the snares of death.” (Proverbs 13:14) Paul grieves over the fact that most of his
fellow Jews had misinterpreted the Torah, the Law of God in Romans 10:1–4, and what Paul says there
can be applied to the lawyer in the account that we are studying.
Luke
10:25 “stood up and tested Him,” There
is no “and”
in the Greek. He “stood up trying to tempt him.”[4] In
the Greek the word for “tested” means to test thoroughly, to tempt,[5]
and it can also mean to entrap someone into giving information that will jeopardize
the person.[6] The only other time that this Greek word for “tested” is used in the
Bible is in reference to the temptation of Jesus by the devil (In the Greek
Septuagint of Deuteronomy
6:16 quoted by Jesus in Matthew 4:7 and Luke 4:12, as well as in 1 Corinthians
10:9). This lawyer (Old Testament scholar)
is like the devil, full of evil intentions and wanting to try to snare the Son
of Man.
Luke
10:25 “saying, “Teacher, what shall I do to inherit eternal life?” Literally, “By doing what shall I inherit eternal
life?” Note the emphasis on “doing”. The form of his question shows a
wrong idea as to how to get it.[7]
You can’t do anything to inherit eternal life because it is something
that is given to you by Jesus! As Paul
stated so clearly in Galatians 3:18, “For if the inheritance is of the law, it is
no longer of promise; but God gave it to Abraham by promise.” This
is so clearly seen by the Philippian jailer, after the earthquake literally
shook him to repentance asked Paul and Silas, “Sirs, what must I do to be saved?” So
they said, “Believe on the Lord Jesus Christ, and you will be saved, you and
your household.”” (Acts 16:30–31)
Luke
10:26 The
Law spoke of the coming Saviour, yet God’s people continued to seek mediums,
physics and the dead to know the future when all they had to do was look in
God’s Word (Isaiah
8:19–20)! The Law also shows that man is guilty and in need of a
Saviour (Romans 3:19;
Romans 4:14–16;
Romans 10:5;
Galatians 3:12–13;
Galatians 3:21–22).
In Romans and Galatians, Paul writes that “it is of faith that it might be according
to grace,” (Romans
4:16) because “Christ
has redeemed us from the curse of the law, having become a curse for us (for it
is written, “Cursed is everyone who hangs on a tree”),”
(Galatians 3:13)
“For if there had been
a law given which could have given life, truly righteousness would have been by
the law. But the Scripture has confined all under sin, that the
promise by faith in Jesus Christ might be given to those who believe.”
(Galatians 3:21–22)
Luke
10:26 “What is your reading of it?”
Here some argue that this can be
translated as “How do you recite it?”
with Jesus referencing the Shema, found in (Deuteronomy 6:4) which was
recited twice daily by the Jew.
Luke
10:27 “So he answered and said, “ ‘You shall love YHWH your God
with all your heart, with all your soul, with all your strength, and with all
your mind,’ ”” The response
of the lawyer (Old Testament scholar) is to quote Deuteronomy 6:5,
which follows the Shema in Deuteronomy 6:4. Dr. Luke mentions that the lawyer (Old
Testament scholar) adds the phrase “and with all your
mind” to Deuteronomy 6:5.
Luke
10:27 “and ‘your neighbor as yourself.’ ” Here we see the lawyer (Old Testament scholar) quotes
Leviticus 19:18,
which refers to fellow Jews as “your neighbor”. If you keep reading in Leviticus 19:34,
you will read that “The
stranger who dwells among you shall be to you as one born among you, and you
shall love him as yourself; for you were strangers in the land of Egypt: I am
YHWH your God.” In Matthew 22:34-40 and Mark 12:28-34, we see that Jesus
takes these two separate commands and puts them together.
Luke
10:28 Jesus
answers the lawyer (Old
Testament scholar) with the law to show him that he falls short (Romans 3:20; Romans 8:1–39; Romans 10:1–21). There was only one trouble with the lawyer’s answer. No one ever
did or ever can “do” what the law lays down towards God and man always. To slip
once is to fail. So Jesus put the problem squarely up to the lawyer who wanted
to know by doing what. Of course, if
he kept the law perfectly always, he
would inherit eternal life[8]
(cf. Leviticus
18:5;
Nehemiah 9:29; Ezekiel
20:11–21; Matthew
19:17).
Luke
10:29 The
lawyer
(Old Testament scholar) saw immediately that he had convicted himself of
asking a question that he already knew, so to hide his embarrassment, in pride
he asks another question to try to prove that he had a reason for the first
question.
02. The Answer (Luke 10:30-36)
Dr. Luke does not call this account that we will study a parable, though it is commonly known as “The Parable of the Good Samaritan”. There is some thought that Jesus was retelling an event that happened. Whatever the case is, Jesus told it as a story to illustrate a point, even though most have come to think that this about how we are to show unusual mercy and kindness toward others. I am not going to say that you cannot learn that from this account, but what I will say is that most of so-called evangelical churches and her pastors are twisting this passage narcissistically and not plainly giving us Christ (Luke 16:29; Luke 16:31; Luke 24:44; John 5:39; John 5:45–47; Acts 3:24; Acts 10:43; and Acts 28:23) as the interpretation. Just as Philip told Nathanael “We have found Him of whom Moses in the law, and also the prophets, wrote—Jesus of Nazareth, the son of Joseph.” (John 1:45) On the road to Emmaus with Cleopas and the unnamed disciple (Luke 25.18), “And beginning at Moses and all the Prophets, He (Jesus) expounded to them in all the Scriptures the things concerning Himself.” (Luke 24:27)
Dr. Luke does not call this account that we will study a parable, though it is commonly known as “The Parable of the Good Samaritan”. There is some thought that Jesus was retelling an event that happened. Whatever the case is, Jesus told it as a story to illustrate a point, even though most have come to think that this about how we are to show unusual mercy and kindness toward others. I am not going to say that you cannot learn that from this account, but what I will say is that most of so-called evangelical churches and her pastors are twisting this passage narcissistically and not plainly giving us Christ (Luke 16:29; Luke 16:31; Luke 24:44; John 5:39; John 5:45–47; Acts 3:24; Acts 10:43; and Acts 28:23) as the interpretation. Just as Philip told Nathanael “We have found Him of whom Moses in the law, and also the prophets, wrote—Jesus of Nazareth, the son of Joseph.” (John 1:45) On the road to Emmaus with Cleopas and the unnamed disciple (Luke 25.18), “And beginning at Moses and all the Prophets, He (Jesus) expounded to them in all the Scriptures the things concerning Himself.” (Luke 24:27)
The Jews at this time, as well as
many Christians today, read the Word of God as a self-help manual, which spawns
such blasphemous books titles like “Your
Best Life Now”, “Every Day a Friday” as
well as “The
Power of I Am”, reaping millions of dollars for the
author while he brings eastern mysticism into the church. When you lose sight
of the fact that the Word of God is about God’s grace (cf. Deuteronomy 9:4,
first to His people, the nation of Israel, and later to His
bride, the church) towards mankind, your focus shifts to moralizing every
account so that salvation becomes about because of good works and being a good
person, thus turning the grace of God into law (cf. Psalm 106:8). Paul reminds us
“by the deeds of the
law no flesh will be justified in His sight, for by the law is the
knowledge of sin.” (Romans 3:20) and
that “by grace you
have been saved through faith, and that not of yourselves; it is the
gift of God, not of works, lest anyone should boast.” (Ephesians 2:8–9)
Luke
10:30 The
journey down from
Jerusalem to Jericho is about 15-20 miles long, and during the trip you will
descend approximately six-tenths of a mile (about 3325 feet)! The road from
Jerusalem to Jericho was protected by a fort and a Roman garrison because it
was a rugged, rocky pass, which meant it was perfect for outlaws, giving them
natural rock fortresses to hide behind. In fact the road from Jerusalem to
Jericho became so dangerous because of the thieves and murderers, it became
known as “The Way of Blood”. Everything that Jesus mentioned in this account
was familiar to His listening audience, they all new the dangers and risks
involved in traveling on this red and bloody path.
Luke
10:30 “and fell among thieves,”
(λῃσταις περιεπεσεν [lēistais periepesen]).
Second aorist ingressive active indicative of περιπιπτω [peripiptō], old verb
with associative instrumental case, to fall among and to be encompassed by (περι [peri], around), to be surrounded by robbers.
A common experience to this day on the road to Jericho. The Romans placed a
fort on this “red and bloody way.” These were bandits, not petty thieves.[9]
Luke
10:30 “who stripped him of his clothing,”
They not only took all of his money, but
his clothe as well!
Luke
10:30 “wounded him,” implies that the beat him up.
Luke
10:30 “leaving him half dead.” Which
means that they left him there to die.
Luke
10:31 It
would seem that this priest just had finished his shift in the Temple (cf.
Zacharias in Luke
1:5-9), and after performing all his priestly duties, just wanted to
get home without defiling himself (Leviticus 21:1; cf. Numbers 5:2-3; Numbers 9:6-10;
Numbers 19:11-22),
assuming that this man was dead. In the Greek, “he passed by on the other side.” (Luke 10:31-ἀντιπαρηλθεν antiparēlthen) is
written to explain that when the priest came down that road, he went to the
opposite side of the road to avoid ceremonial contamination with the man. A
vivid and powerful picture of the vice of Jewish ceremonial cleanliness at the
cost of moral principle and duty.[10]
Luke
10:32 The
same laws that governed the priest would be applied for the Levite as well (Leviticus 21:1; cf. Numbers 5:2-3;
Numbers 9:6-10;
Numbers 19:11-22).
In the Greek, “passed by
on the other side.” (Luke 10:32-ἀντιπαρηλθεν antiparēlthen) is written to explain that when the Levite came down that
road, he went to the opposite side of the road to avoid ceremonial
contamination with the man. Again, here we see a vivid and powerful picture of
the vice of Jewish ceremonial cleanliness at the cost of moral principle and
duty.[11]
Remember, Jesus is speaking to a lawyer, an Old Testament scholar, who knows
very well what the Old Testament Law says about defilement by the dead (Leviticus 21:1; cf. Numbers 5:2-3;
Numbers 9:6-10;
Numbers 19:11-22).
If the priests and Levites touch a dead body, they can’t do their job according
to the Mosaic Law. It’s not necessarily them being unmerciful, because the Law
has them bound up. For the Law is not about mercy and compassion. Plus, if they
were to stop by the side of the road to help, they too might get robbed and
possibly even killed! But, they also should have known the command in Exodus 23:4–5, which
states that “If you
meet your enemy’s ox or his donkey going astray, you shall surely bring it back
to him again. If you see the donkey of one who hates you lying under
its burden, and you would refrain from helping it, you shall surely help him
with it.”
Luke
10:33 “But a certain Samaritan,” In the Greek, the word Samaritan is the first word of the sentence to place the
emphasis on his race and what this despised half-breed will do. I am sure that
the lawyer, the Old Testament scholar was thinking that there is no way that he
would stop, because presumably the wounded man left for dead is a Jew, and
Samaritans and Jews don’t get along, they hate each other! They won’t talk to
each other! We have seen previously that
the Samaritans rejected Jesus in Luke 9:52–53,
as Jesus just started to make His way toward Jerusalem. And if you remember,
this is when James and John wanted “to command
fire to come down from heaven and consume” (Luke 9:54) the
Samaritans who rejected Jesus. We saw
then that there was great bitterness between the Jews and the Samaritans. The
Jews regarded the Samaritans as half-breeds, as they are believed that
the ethnic Samaritan people came about after the Assyrian Empire took the
Northern Kingdom of Israel into captivity (2 Kings 17:1-41) in 772 bc when some
of the Jews in the Northern Israel intermarried with those displaced by the
Assyrians. So to the Law abiding Jew, Samaritans were unclean, marriage with
them was prohibited. It was said in connection with
the prohibition on marriage: “He who eats the bread of a Samaritan is like one
that eats the flesh of swine”[12]
In the eyes of this Old Testament scholar, what the priest
and the Levite did there was nothing wrong, for they were keeping the Law (Leviticus 21:1; cf. Numbers 5:2-3;
Numbers 9:6-10;
Numbers 19:11-22).
Jesus would know that this lawyer, an Old
Testament scholar, as a member of the Pharisees would exclude all people who he
thought were sinners. He would have looked upon himself as part of the
spiritual elite, and those who didn’t know the law as spiritually inferior.
In fact, the lawyer (Old Testament
scholar) would have thought pleasing to God to exclude the Samaritans and any
other Gentiles. So when Jesus mentions the
Samaritan coming to the aid of this destitute man, it would have shocked and
offended the lawyer (Old Testament scholar)! This despised Samaritan would have
been the very last person that the lawyer (Old Testament scholar) would have
thought to fulfill the Law by loving “your neighbor as yourself” (Luke 10:27; cf. Leviticus 19:18)!
Luke
10:33 “came where he was. And when he saw him, he had compassion.” (ἠλθεν κατʼ αὐτον [ēlthen kat’ auton]). Literally, “came
down upon him.” He did not sidestep or dodge him, but had compassion on him.[13]
Luke
10:34 The
Samaritan puts medicine on the man that society declares that he should despise
and have nothing to do with (Matthew 5:43–45). Solomon, under the inspiration of the
Holy Spirit wrote “Do
not rejoice when your enemy falls, And do not let your heart be glad when he
stumbles; Lest YHWH see it, and it displease Him, And He
turn away His wrath from him.” (Proverbs 24:17–18) and “If your enemy is hungry, give
him bread to eat; And if he is thirsty, give him water to drink; For so
you will heap coals of fire on his head, And YHWH will reward you.”
(Proverbs 25:21–22;
cf. Romans 12:20;
1 Thessalonians 5:15) The word for “heap” in Proverbs 25:22 when
translated into the Greek Septuagint (LXX), is the same Greek word that is used
in 2 Timothy
3:6 and it means to overwhelm with a heap
of anything, to load one with the consciousness of many sins.[14]
Luke
10:34 “and bandaged his wounds,” (κατεδησεν τα τραυματα [katedēsen ta traumata]).
First aorist active indicative of καταδεω [katadeō], old verb,
but here only in the N. T. The verb means “bound down.” We say “bind up.”
Medical detail that interested Luke. The word for “wounds” (τραυματα [traumata]) here only in the N. T.[15]
Luke
10:34 “pouring on oil and wine;” (ἐπιχεων ἐλαιον και οἰνον [epicheōn elaion kai oinon]). Old verb
again, but here only in the N. T. Oil and wine were household remedies
even for wounds (soothing oil, antiseptic alcohol). Hippocrates prescribed for
ulcers: “Bind with soft wool, and sprinkle with wine and oil.”[16]
Luke
10:34 “and he set him on his own animal,” ἐπιβιβάσας δὲ
αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος—Jesus’
careful description of the Samaritan’s animal as “his own animal” could suggest
that the Samaritan has more than one animal: one to carry him and other animals
to carry his possessions. The Samaritan places the man on the animal he was
riding and either rides with him or leads the animal, which the text suggests:
“He led [ἤγαγεν]
him to an inn.” In that culture, this was highly unusual; an owner of an animal
normally would not lead it while someone else was riding on it.[17]
Luke
10:34 “brought him to an inn, and took care of him.” By the way, there are ruins of two inns about halfway between
Bethany and Jericho.[18] By taking the wounded man to the inn,
the Samaritan risked his own life. Due to the culture, the family and friends
of the wounded man would have thought that the Samaritan was the one who
attacked the wounded man, especially since the actual robbers could not be
found. I heard this illustration
this week, and it fits really well. For the Samaritan to bring the wounded man,
possibly a Jew, into Jericho is the same as an American Indian walking into an
old western town in the 1800s with a scalped, wounded cowboy slung
over his horse taking him into a room above a saloon to be cared for. That
Indian would not get out of that western city alive, and that gives us a good
idea of the risk that the Samaritan took in taking the wounded man to an inn.
Luke
10:35 He
then takes this man to an inn and pays in advance for the care of the man, and
tells the innkeeper to charge the rest on his account and he will pay in full
what is owed (Proverbs
19:17).
Luke
10:36 Jesus
then pointedly asks the lawyer, this Old Testament scholar to decide whom among
the three acted like a neighbor (Luke 10:27; cf. Leviticus 19:18)
to the wounded man.
03. The Command
(Luke 10:37)
The lawyer, this Old Testament scholar, in answering the
question from Jesus refuses to say Samaritan, but instead says, “He who showed
mercy on him.”
Who is your neighbor? Anyone that you can show the Lord’s
mercy to, anyone who needs help, even if it happens to be the person that you
despise most in this world (Ephesians 5:2). Imagine that you are going over the
Raton pass into Raton on your way to a wedding of a dear friend, and you see a
man who has been beaten and left for dead on the side of the road. But this is
a tough part of town, with people of a different ethnicity then you, and you
only have a few minutes to get to the wedding. So do you stop? Perform mouth to
mouth? Call 911? But before help arrives, you notice that this man needs your
help immediately. Would you rip off your nice clothes, using them as bandages
for this man who was beaten and left for dead? Would you then put his bloody
body into your brand new car and bring him to the hospital? And when you find
out that he has no insurance, including Obama Care, would you whip out your
credit card and pay for all his medical expenses?
Now most of us would reply, there is no way that God would
require us to do all of that just to be a neighbor to someone in need? But that
is the point of this story; Jesus showing this lawyer (Old Testament scholar)
what is required of being a neighbor (Luke 10:29)! Loving our neighbor (Luke 10:27; cf. Leviticus 19:18) means that we are to do it even when it is
inconvenient, and even when it is dangerous and our archenemy. Love your
neighbor as your self does not come with an exemption clause, Love your
neighbor as your self unless it will be inconvenient, or if your life is in
danger or if its your most bitterest foe! Now if there was an exemption clause,
you know that this Old Testament scholar would have pointed it out! He knows
that he has not loved his neighbor as himself, and neither have you, and
neither have I.
Which means we have not done what is necessary to inherit
eternal life, but we have done what is necessary to inherit eternal death in
the flames of hell (Isaiah
64:6; Romans
3:19–20; Romans
6:23; Galatians
3:23–25). What we can do is to confess, confess humbly that we have
fallen short of the glory of God (Romans 3:23) and have not been a good neighbor to
those around us (Luke
10:27; cf. Leviticus
19:18). Confessing sincerely that we have not loved
YHWH with our whole heart, soul and strength (Luke 10:27; cf. Deuteronomy 6:5), recognizing
that we have not loved our neighbor as ourselves (Luke 10:27; cf. Leviticus 19:18),
knowing that we deserve the punishment of hell.
But as you sit here listening, feeling condemned, confess
your sins (1 John
1:8–9), and hear now this
account not as the Parable of the Good Samaritan but that of the God Samaritan.
We are walking down the road of life,
from conception to death, and we born into the evil of this world and the
clutches of the Devil, and they quickly overtake us. They rob us of our holiness; leave us riddled
with sin, leaving us lying spiritually dead on the side of the road of life.
Not able to love God and neighbor as we should (Luke 10:27; cf. Leviticus 19:18). Oprah, Dr. Phil, Dr. Oz, Eckart Tolle, Zig
Ziglar, Deepak Chopra, and Tony Robbins all come walking down the road of life,
espousing their worldly wisdom of self help which cannot help our spiritual
problem, for they are spiritually dead as well, “dead
in trespasses and sins” (Ephesians 2:1) as Paul once wrote to the
church at Ephesus. Then Jesus the Christ comes walking down the road, He has no
reason to stop, but instead He has every reason not to stop and help. For He
made humans without sin, He warned us of what would happen if we fall into sin,
He showed us how it is to show mercy to our neighbors, He warned us about
temptation, but we would not listen. Which is why we were lying spiritually
dead by the road, and we would still be there, except for when the God
Samaritan, came down that road because He knows where we are and that we are in
need of a Saviour. He again has every right not to stop like the priest and the
Levite. But He stops, the God Samaritan, in the flesh as Jesus, to help me, to
help you, and to help every other human just when there is no one else to come
to our aid. The God Samaritan stops for us and bandages us up, for as the
Psalmist declares, “He
heals the brokenhearted And binds up their wounds.” (Psalm 147:3). He cares
for us and revives us no matter how much it costs Him, and it cost Him a lot. For
the Creator became like one of His creations (Philippians 2:5-11), but as a
perfect man, without sin. He was not left beaten and bruised because of His own
sin, but for our sin, because He took out the payment, which was His life, to
pay the full price of our spiritual medical expenses. That payment was Him
suffering for our sins on the cross, where the sins of the world were placed on
Him (2 Corinthians
5:21). The God Samaritan, our neighbor (Luke 10:27), had mercy on us, even
when we would expect Him not to have mercy on us. The Good Samaritan poured oil
and wine on the wounded man, but the God Samaritan pours on us the water of the
Word and His forgiveness onto our dead lives (Ephesians 5:26). He then picks you up, carries
you to the church, where those who are there can minister to you by the
teaching of the Word of God (Ephesians 4:11–16). He has paid for our
spiritual medical expenses by His own blood so that we can live (Hebrew 9:22).
As Paul so rightly said under the inspiration of the Holy Spirit, “He has delivered us from the
power of darkness and conveyed us into the kingdom of the Son of His
love, in whom we have redemption through His blood, the
forgiveness of sins.” (Colossians 1:13-14)
That’s why we don’t ask as the Old Testament scholar asks,
“what shall I
do to inherit eternal life? (Luke 10:25) For we know that we can’t do anything
to inherit eternal life, Jesus has done everything to give us eternal life. In Christ,
we are new creations (2 Corinthians 5:17), and God counts us now as
Good Samaritans, so let us be like the Good Samaritan, as we desire to be more
like the God Samaritan. As you do your daily work, you will come across people
who are in need of your mercy, the mercy from God. Or maybe it’s your sworn
enemy who needs your forgiveness. Since we have experienced the healing of the
God Samaritan, we can’t help but begin to live as Good Samaritans. So who are
you in this account? Like the priest and the Levite, we too often walk past
opportunities to serve, and so we repent later. Like the man beaten by the side
of the road, we are “dead
in our trespasses and sins”
(Ephesians 2:1)
but rescued because the God Samaritan was willing to stop and help, even though
it cost Him His life to pay off the debt of our spiritual medical expenses. We
have been given the very thing that the Old Testament scholar was asking for,
eternal life. And because of that, the natural outflow is seen in the mercy
that we extend to others and help in their time of need, even our enemies, and
not when it’s convenient for us.[19]
1 John 3:16–18
[1] Strong, J. (2009). A
Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible
(Vol. 1, p. 50). Bellingham, WA: Logos Bible Software.
[2] Theological Dictionary of the New Testament, Abridged in One Volume (Grand Rapids: Eerdmans, 1985 W. Gutbrod, nomikós, p655
[3] Strong, J. (2009). A
Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible
(Vol. 2, p. 123). Bellingham, WA: Logos Bible Software.
[4] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:25). Nashville, TN:
Broadman Press.
[5] Strong, J. (2009). A
Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible
(Vol. 1, p. 27). Bellingham, WA: Logos Bible Software.
[6] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament
and other early Christian literature (3rd ed., p. 307). Chicago: University
of Chicago Press.
[7] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:25). Nashville, TN:
Broadman Press.
[8] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:28). Nashville, TN:
Broadman Press.
[9] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:30). Nashville, TN:
Broadman Press.
[10] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:31). Nashville, TN:
Broadman Press.
[11] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:31). Nashville, TN:
Broadman Press.
[13] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:33). Nashville, TN:
Broadman Press.
[14] Thayer, Joseph. Thayer’s
Greek-English Lexicon of the New Testament
[Peabody; Hendrickson Publishers, Inc., 2000]
[15] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:34). Nashville, TN:
Broadman Press.
[16] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:34). Nashville, TN:
Broadman Press.
[17] Just, A. A., Jr. (1997). Luke 9:51–24:53 (p. 448). St. Louis: Concordia Publishing House.
[18] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:34). Nashville, TN:
Broadman Press.
[19] Adapted from The Good Samaritan and the God Samaritan
sermon by Pastor Bruce Keseman.
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