Week 25 "The Finger of God"

There is no video segment  for this week's message.

Text: This week we’re covering Luke 11:14-36 dealing with Jesus’ response to opposition at his ministry of release. Some marveled, some demonized him, some wanted to keep testing him with signs from heaven.  What do we do?

Other passages to read: We encourage you to read "horizontally" in these passages that are parallel to our text from Luke:

·         A Kingdom divided: Matthew 9:32-34; 12:22-32; Mark 3:22-27; Fulfillment of Isaiah 49:24-26?

·         Return of the Unclean spirit: Matthew 12:43-45

·         True Blessedness/ true family: Matthew 12:46-49

·         The Sign of Jonah: Matthew 12:38-42; Jonah; 1 Kings 10:1-13; 2 Chronicles 9:1-12

·         The Lamp of the Body: Matthew 5:15-16; 6:22-23; Mark 4:21-25

Points to ponder: In your study this week, you might want to think about one of these questions:

• In the parallel passage in Matthew 12 and Mark 3 this episode regarding is cast in terms of the unforgivable sin? What is it about this “blasphemy of the Holy Spirit” that makes it unforgivable?
• What are some things we can learn about demons (v. 24-26)? About Jesus’ power?
• What is Jesus’ main focus in these verses (v.14-36)? Is it simply to defend his deliverance ministry, to give tips on exorcism, to speak of the future of a nation that rejected him, or perhaps to challenge people to keep his words in their hearts? A combination of these? Or is it a collection of unrelated ideas?

Questions to ask ourselves: The following questions are intended to help us move towards greater application of what we learn about Jesus…

• Where are we in this passage? Which group (v. 14-16) best describes our response to what Jesus does?
• Is there something Jesus wants to do in our life to which we are saying “No!” instead of obeying?
• What is it that we consider the greatest blessing? Who is our true family?
• How will we respond, even this week, to the “sign of Jonah”? What can we learn from the Queen of the South and the men of Nineveh (v. 29-32)?

Pastor Randy’s Sermon Notes: The Finger of God (Luke 11:14-28)

1. Jesus believed that His power was greater than Satan’s power (v.14-16)
2. Jesus believed we are either on God’s side or on Satan’s side (v.17-23)
3. Jesus believed that getting rid of evil is never enough (v. 24-28)

Quotes & Commentary:

v. 15 “But some of them…while others”… the people were divided…

·         some marveled,

·         some demonized,

·         some tested/provoked

…the clear implication, in this context was that their kingdom would not stand.

v. 16

·         test= (peirazontes) “tempting” Imperfect active…they kept on testing him by keeping on seeking a sign.

·         a sign= (semeion) “they meant a great spectacular display of heavenly power such as they expected the Messiah to give and such that the devil suggested to Jesus on the pinnacle of the temple.” (Robertson, WPNT 2/161)

v. 17 He is not saying that Satan’s kingdom is not divided, but that their logic is flawed, it would be a stupid strategy to say that Jesus’ whole ministry was powered by Satan. Nevertheless, the devil’s kingdom will not stand. In fact Jesus as “the stronger man” had already taken “the strong man’s” castle as evidenced by his deliverance ministry.

v. 18 Beelzebul= “Baal the lord” a name that originally had been changed to “Beelzebub” referring to “the Lord of the flies” but had come to be a nickname for the source of personal evil, the accuser, Satan.

v. 20 Finger of God= “a phrase which Luke hopes will remind his readers of the powerful works which Moses did at Pharaoh’s court (Ex. 8:19), and which the magicians of Egypt could not copy. Jesus is acting like someone who has successfully attacked and tied up the strong man who was guarding his house.” (N.T. Wright, Luke for Everyone, 138.)

“God’s finger was touching them; God was speaking to them. What they had just witnessed was a direct, unambiguous, demonstration of the Holy Spirit. Now they must make life’s ultimate judgment; and they were at the point of making a decision which once deliberately made would be irreversible and would make deliverance forever impossible. Reject the Holy Spirit, call Ultimate Good evil, call Truth himself …a lie, and God himself has no further evidence left, nothing further to say… God himself is reduced to silence.” (David Gooding, According to Luke, IVP 1987, 223-224., quoted in Hughes 1/426)

v.23 To those who claim neutrality:

“Given the massive claims of Jesus, neutrality is a self-deceiving ruse. His claims are so great that protestations of neutrality are in fact declarations of disbelief. Further, no one’s life is neutral in its effects.” (Hughes, Luke: That You May Know the Truth, 1/429)

“The heart of the Pharisees and scribes was so hard they said in essence, ‘Yes, Jesus has done a miracle, but only because he is in league with Satan, the Lord of the flies, the God of dung and carrion.’ It was a calculated blasphemy of immense perversity.” (Hughes, 1/426)

v. 21-26 This is a picture of a people that had rejected to fill themselves with Jesus. He had delivered them in compassion, but they had not committed their lives to him in devotion. They had been cleansed but were empty. Emptiness has no ability to resist evil. We were made to be filled. What will we be filled with? Romans 6:12-13… Say no to sin by saying yes to Jesus. Where is our passion?

Jesus healed and delivered many people in and around Israel for several years, but what then? What about after he died and rose again? He would continue to work through his church. But Israel as a nation, despite having enjoyed the benefits of the Messiah in their midst for those years putting their house in order, rejected Jesus in unbelief. Over the next 35 years things got very bad in Israel leading up to the destruction of Jerusalem in AD 70. Some of the behavior by the zealots when they controlled Jerusalem can only be described as demonic. The people thought life under the Romans was bad…try death under the Zealots! Much worse than before…and so unnecessary!

So often we are victims of a naturalistic world-view…we don’t see the reality of the spiritual realm.

·      Do we see ourselves in a spiritual battle?

·      Do our actions matter?

·      Do our words matter?

·      Do our prayers make a difference?

·      How can we prevail? By surrendering to Jesus the Christ as our Great Desire!

If we don’t let God, in Christ, by the Holy Spirit, come and dwell in us and fill our lives with light…then we are in the end powerless in the face of evil.

v. 27-28 In this, what has been called “the Gospel of Women”, a woman cried out something true rather than slanderous…in fulfillment of Mary’s prophetic song (1:48)

“He did not reprove her speech but improved it. He said in effect, “What you have said is right, but there is a higher truth: she was blessed who bore me, but more surely blessed are those who hear the Word of God and keep it.” (Hughes, 1/431)

v. 29 “This generation”= Jesus repeats this phrase and spoke judgment on the generation of his hearers. Why did he do this? Because though they had great advantage they did not repent. They didn’t repent of their sins and didn’t put their trust in Jesus as their Messiah.

Evil=a connecting word between several of these episodes in Luke 11 (v. 4, 13, 29, 34). The word is used a couple of different ways:

1)    full of labors, annoyances, hardships

a)    pressed and harassed by labors

b)    bringing toils, annoyances, perils; of a time full of peril to Christian faith and steadfastness; causing pain and trouble

2)    bad, of a bad nature or condition

a)    in a physical sense: diseased or blind

b)    in an ethical sense: evil wicked, bad

“The Sign of Jonah”: “The great and grand sign that Jesus gives to all, and especially those who think they need miraculous signs in order to believe, is the miracle of his atoning death, burial, and triumphant resurrection…the ultimate sign is ‘the sign of Jonah,’ because it makes Christ everything. Jesus was not interested in giving signs abstracted from his person. He is the sign. He is the gospel.” (Hughes, 2/15)

v. 31-32 The Queen of Sheba (1 Kings 10:1-13; 2 Chronicles 9:1-12) had heard of Solomon and traveled from what is modern-day Yemen to listen to great wisdom. Yet in contrast, these men had not had to travel long and yet were foolish. She made quite an inspiring statement of praise in 1 Kings 10:6-9. Yet Jesus is greater than Solomon. Also, Jesus pointed out that the men of Nineveh listened to God’s messenger. Both examples here were Gentiles…and they both responded with repentance.

v. 33-36 Light & Dark; Good Eyes or Evil Eyes

Two considerations are key to making sense of this pericope:

1.    According to a physiology prevalent in Greco-Roman antiquity, the eyes do not function by allowing light to come in but by allowing the body’s own light to go out…pivotal issue is whether the eyes are sick or healthy…Jesus trades on this double entente in his description of one’s eyes—the one is medical, the other ethical—with the one sense folding into the other. This allows Jesus’ point, the identification of a “sick eye” as an indication of inner darkness (e.g., selfishness, covetousness, and rebellion), and a “healthy eye” as evidence of inner light (e.g., generosity and sincerity).

2.    The capacity of the categories of “good eye” and “bad eye” to address issues of ethical comportment…this has to do with the metaphorical use of the imagery of light and darkness throughout the Lukan narrative…”(Green, Luke, 465-466)

Previously on Ponderables:

• What is the main issue in the Mary and Martha passage? Is it busy-ness, hospitality, serving, or is it something else? It is something else. While all those elements may play a part, the main point is that Mary was taking to posture of a disciple. This may have been a cultural challenge to Martha, but Jesus defended Mary’s choice.

• Is there a connection between this shortened for of the “Lord’s Prayer” and the journey Jesus is on with his disciples? If so, what is it? It is most likely a teaching that Jesus repeated under several different circumstances.

• Why does the man in the parable go and demand bread at midnight from his friend? Because the honor of the village depends on providing appropriate hospitality to any guests. The point Jesus was trying to make by telling this story was that just as no one could ever imagine someone using such lame excuses but would get up and get the bread…how much more would God provide what we need to uphold his honor by providing for those in need?

• What is the prayer principle we need to draw from this parable, assuming it is not that God doesn’t want to get up and help us? Think, “How much more…?”

• Is it significant that the man in v. 5“calls” rather than “knocks”? Bailey comments that a knock in the middle of the night would have startled the man but calling let him know that it was his friend… a voice he recognized.

• In v. 10 it says that “everyone who asks receives” so how do we handle those times when we don’t seem to get the answer for which we asked? If we were to take the Matthew account by itself, we could possibly get the idea that this is about things…but Luke makes it clear that the “good gifts” are contained in the Holy Spirit. If we ask for the Holy Spirit then the Father will give Him to you!

A Special Family Service This week

We are off of our normal Luke series this week as we celebrate os special family service this weekend, headed into our Independence Day (July 4th) holiday. We will be back on series next week in Chapter 11:14-36, a very challenging passage indeed.

In the meantime, we wish you a happy and safe holiday as we remember the One who truly set us free...Jesus Christ! The following is a classic bulletin article for your reading pleasure!

                                                        "Freedom's Fireworks"

The earliest memories I have of the Fourth of July, Independence Day, are of sitting on a grassy hill with my grandparents, licking a See's caramel lollipop, and watching the fireworks display. To my four-year-old eyes, it was all quite amazing.

Fireworks used to be a sign of great rejoicing at some great victory or deliverance from some despotic oppressor. If the Israelites had possessed fireworks certainly they would have been a part of Miriam's celebration of Israel's escape through the Red Sea and God's destruction of the Egyptian army, or to celebrate the long awaited birth of Abraham's son Isaac, or perhaps the routing of the Philistine army after David's duel with Goliath. It's not a stretch for me to imagine that there are fireworks in heaven every time a sinner responds in faith to the gospel message (Luke 15:10), or to hear the angelic victory shout when a Christian overcomes some temptation to walk in willing obedience.

It is an oppressed man's burning desire for freedom that makes him willing to sacrifice everything to obtain it, if not for himself then for his family and countrymen. And when they are finally free, they rejoice. However, those who never realize that they live in bondage, desire only their own pleasure, unknowingly selling their souls for a show. I wonder if we don't know too much about what makes a good show and have too little firsthand experience of the joy that comes with true deliverance and freedom.

This year, as we celebrate our country's freedom, let us remember that freedom requires sacrifice. Brave men and women established this country's independence at a great personal cost nearly 236 years ago. I don't think we can fully experience the joy of political liberty on Independence Day unless we have lived without it, and most of us have not experienced the past and present oppressions of fascist, communist, or Islamic governments. However, we have known the oppression of sin and death working in our lives and families. Yet, we can know a much deeper joy as we are reminded of the great victory and deliverance Jesus has worked in our lives. The very colors of our flag, the red, white, and blue, so prominent during this season, can serve to remind us of the freedom we have in Jesus Christ (John 8:36) that no government on earth can fully provide.

Red—Rose red, the color of love. God's love poured out on us in the person of His Son. Sin red, the color of our guilt (Isaiah 1:18). Blood red, the color of the covenant. Jesus shed His precious blood to purchase our freedom from sin and death if we confess our guilt and repent (1 John 1:9).

White—Pure white, the color of innocence. Through Jesus' death on the cross, we have been washed whiter than snow. We have been justified by faith in our Lord Jesus Christ. We can now stand before God, white and clean, just as if we had never sinned.

Blue—True blue, the color of undying loyalty, reminds us of God's faithfulness and of our commitment to Him. Heavenly blue, the color of our eternal hope in Christ. The reminder that we have eternal life to look forward to, no matter what our current circumstances may be.

                                                

Week 24 "Teach us to Pray"

Video is normally posted early Sunday Afternoon.

Text: This week we’re covering Luke 10:38-11:13 which contains the encounter with Mary and Martha, and Jesus’ teaching the disciples (at their request) about prayer.

Other passages to read: There are only a couple of parallel passages to this section of four short parts in the other gospels.

·         Mary & Martha: (10:38-42)

·         The Lord’s Prayer: (11:1-4) Matthew 6:9-14

·         Parable on Prayer: (11:5-8) See Luke 18:1-8.

·         Ask, seek, knock: (11:9-13) Matthew 7:7-11

Points to ponder: In your study this week, you might want to think about one of these questions:

·         What is the main issue in the Mary and Martha passage? Is it busy-ness, hospitality, serving, or is it something else?

·         Is there a connection between this shortened for of the “Lord’s Prayer” and the journey Jesus is on with his disciples? If so, what is it?

·         Why does the man in the parable go and demand bread at midnight from his friend?

·         What is the prayer principle we need to draw from this parable, assuming it is not that God doesn’t want to get up and help us?

·         Is it significant that the man in v. 5 “calls” rather than “knocks”?

·         In v. 10 it says that “everyone who asks receives” so how do we handle those times when we don’t seem to get the answer for which we asked?

Questions to ask ourselves: The following questions are intended to help us move towards greater application of what we learn about Jesus…

·         What are we anxious and troubled by? What one thing would Jesus speak to us that is necessary?

·         When was the last time we asked Jesus to teach us to pray? If we read this section as Jesus’ answer to our request what can we learn about prayer?

·         Often our prayer can become unbalanced. Jesus’ prayer contains and balances at least 5-6 different elements. What elements are most common in our prayers? What are most scarce? Is there anything we should change?

·         What does it mean for us to “ask, seek, and knock”?

·         What is my perception of God when I pray? A cosmic curmudgeon, Santa Claus, Wizard of Oz, or Jesus Christ?

Pastor Randy’s Sermon Notes: "The Best Thing To Pray For"

Working the outline from the back to the front...

• The goal today is to grow in prayer and not to load us up with guilt.

3. A Priority in Prayer (Luke 11:11-13)

• If even earthly fathers give their children what they need, how much more will God do for his children?
• God loves to give the best thing...and the best gift is Himself in the Holy Spirit.
• “He who did not spare his own Son, but gave him up for us all — how will he not also, along with him, graciously give us all things?” (Romans 8:32)
• “Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you.”(John 16:7-8)

2. An Illustration of Prayer (11:5-10)

• (v.8) – boldness (anaideia -an-ah'-ee-die-ah') or shamelessness, impudence.

• Be humble enough to admit what it is you really need.
• Bold asking brings honor to God.

1.      An Example of Prayer (11:1-4)

• Pray often and pray together.
• Ask Jesus to teach us to pray.
• The Holy Spirit is how we fulfill the mission of God.
• Apart from the Holy Spirit we couldn't pray for such massive requests.

Quotes & Commentary:

10:39 “Now, Mary is depicted as one who has begun the journey of discipleship by acknowledging through her posture her submissiveness to Jesus and by “listening” to his word…Culturally the problem of this pericope is not the portrait of a woman serving (for this is expected), but of a woman assuming the role of a disciple.” (Green, 434.)

10:41 In this situation, Jesus is serving the “meal” Sitting at his feet, listening to his teaching (see 10:23-24)

11:4 “Forgive Everyone who is indebted to us”: Joel Green points out that Jesus’ instruction here addressed a specific cultural issue, “A form of enslavement was built into the fabric of the Greco-Roman world, a pervasive ethic whereby favors done for others constituted a relationship characterized by a cycle of repayment and debt; this system condoned widespread exercise of coercive power by some persons over others. The prayer Jesus teaches his followers embodies the urgency of giving without expectation of return—that is, ripping the fabric of the patronage system by treating others as kin rather than as greater or lesser than oneself.” (Green, 443)

11:5-8 In the parable of the Friend who comes at midnight, Jesus’ words are arranged in two stanzas of six units each. Kenneth E. Bailey points out the structure as follows:

Stanza A (v.6-7)

Request (Give)

  Reason for request

      Appeal to Duty

      Duty Refused

  Reason for Refusal

Request Refused (Give)

Stanza B (v. 8)

Not Answer Request (Give)

   Arising

      Not for Friendship’s Sake

      But for Honor’s sake (shamelessness)

   Will Arise

Request Granted (Give)

“Bread is not the meal. Bread is the knife, fork, and spoon with which the meal is eaten…the common dish is never defiled from the eater’s mouth because he begins each bite with a fresh piece of bread…Village women cooperate in baking and know who has baked recently. There may have been some bread left in the host’s house, but he must offer the guest a complete unbroken loaf. To feed a guest with a partial loaf from another meal would be an insult….The crucial element in this first portion of the parable is that the guest is guest of the community, not just of the individual…thus the community is responsible for his entertainment. (Kenneth E. Bailey, Poet & Peasant ; And, Through Peasant Eyes: A Literary-cultural Approach to the Parables in Luke, 123)

11:9-10 The structure here is a simple ABC, ABC based on the words Ask, Seek, Knock.

11:11-13 The parallel structure changes to a AA’, BB’, CC’ around the son's request for a fish and an egg, and the father's responses to provide what is needed. The third paring is a comparison between earthly fathers and the Heavenly Father. Key phrase is "how much more."

Previously on Ponderables: In your study this week, perhaps you might have thought about  to following questions about the Good Samaritan passage last week:

·         Take time to diagram this parable looking for a seven-fold parallel structure between verse 10:30 and 10:35. What surprises you? Hero was not the one expected (the Jewish layperson) but an enemy.

1. Robbers: rob, strip, beat, and depart leaving him half dead.

  2. Priest: likely had a horse to transport man, but passed by. 17 mile trip.

    3. Levite: should have bound up his wounds and ministered to his needs, but passed by.

      4. Samaritan: Saw and had compassion. Costly, extravagant love was shown.

    5. Treated wounds (The Levite’s Failure)

  6. Transported the Man (The Priest’s failure)

7. Spent money on him (compensating for the robbers)

·         What did it really take for the Samaritan to do this neighborly work? He had to take time away from his regular business, get his hands dirty in the man’s wounds, it cost him his money and it very likely his life by going into the Jewish town of Jericho.  

·         What does it mean for us to be neighbors in the biblical sense of the word? It is not an issue of proximity, or of similarities in race, language or culture, but one of need. To whom will we show mercy? That one is our neighbor.

·         Why does Jesus make the hero of the story a hated Samaritan? The Samaritan was an outsider, in a sense Jesus was the ultimate outsider. Yes he was a Jewish carpenter from Bethlehem that grew up in Nazareth but on the other hand he was God come in the flesh. A Messiah very different than they expected.

·         Early church fathers saw Jesus in this parable as the Samaritan. In what ways is this true? What are the points of connection between this parable’s Samaritan and the work of Christ?   Jesus does for us spiritually what the Samaritan does for the wounded Jewish man physically. Jesus paid a great price to bring healing and wholeness to our lives.

Week 23 The Compassionate Samaritan

This week's sermon will actually come from Matthew 6 and will lead into next weeks study from Luke 11.

Text: This week we’re covering Luke 10:25-37 which contains the very familiar parable of the Good Samaritan. However many times we have heard this story, it would be good for us to take a new look and see the balanced literary structure that contains a powerful  dose of metaphorical finely


Other passages to read: There are not any parallel passages to this parable in the other gospels. However, the question, “What must I do to inherit eternal life?” is very similar to Matthew 19:16-19; 22:34-40; and Mark 10:17-22.  Also the two Old Testament passages quoted by the lawyer are found in Deuteronomy 6:5 and Leviticus 19:18. 

Points to ponder: In your study this week, you might want to think about one of these questions:

• Take time to diagram this parable looking for a seven-fold parallel structure between verse 10:30 and 10:35. What surprises you?
• What did it really take for the Samaritan to do this neighborly work?
• What does it mean for us to be neighbors in the biblical sense of the word?
• Why does Jesus make the hero of the story a hated Samaritan?
• Early church fathers saw Jesus in this parable as the Samaritan. In what ways is this true? What are the points of connection between the parable’s Samaritan and the work of Christ? 

Questions to ask ourselves: The following questions are intended to help us move towards greater application of what we learn about Jesus…

• If we were to be honest, what part do we play in this story? What about in the last week or the last month?
• As we celebrate Fathers’ Day in the USA today, how does this parable challenge men to live like Jesus?
• Who, or what, are we willing to risk everything for?
• What are three specific ways we can be neighborly to others this week?

Pastor Randy’s Sermon Notes= "Father God"

1.    God made us to be close to Him.

 

• Adam and Eve exchanged someone for something – they exchanged God for a piece of fruit. (Mark 8:34-38)

2.    Jesus came to deal with what divides us from the Father but He also came to show us the desirability of the Father. (Matthew 6:5-13)

What does a Father do?

• Father’s communicate and express love (Matthew 3:16-17)
• Father’s provide (Matthew 6:24-34; also 1 John 2:15-17; 1Timothy 6:6-10; Proverbs 10:22)
• Fathers are present (Matthew 10:29-31; Matthew 6:26-27)
• Father’s correct and discipline with compassion (Psalm 103:8-13)

Commentary & Quotes

v. 25-28 What was a lawyer at the time of Christ?  He was not the kind of person portrayed on the T.V. show Perry Mason or advertised in commercials during Perry Mason.  Instead, he was someone who was an expert, a scholar of the Old Testament Scriptures and especially of the first five books of the Old Testament (Genesis - Deuteronomy).  We call that part of the Bible "The Pentateuch" meaning the five books, but the Jews referred to them as the Law for they contained and comprised the Laws that God gave to the prophet Moses.  (Dueker, Do You See Him? Expository Lessons from the New Testament)

v. 25-28  “The two parts come from the Old Testament; the commandment to “love your neighbor” occurs in Leviticus 19:18, while the injunction to “love God” appears in Deuteronomy 6:5. One would expect such Scripture quotations to follow the canonical order. Instead, Jesus placed “love God” before the commandment to “love your neighbor.” The order is important. Experience dictates that it is very hard to love the unlovely neighbor until the disciple’s heart is filled with the love of God, which provides the energy and motivation necessary for the arduous task of loving the neighbor. Often the motives of the one who serves are misunderstood by the recipient of that love, who then responds with hostility rather than gratitude. If the one who serves is hoping to be sustained by the responses received, and if the expected responses are not forthcoming, that person may well give up in frustration and disappointment. But if costly acts of love are extended to others out of gratitude for the love of God, then the believer is sustained by the unwavering love of God toward him or her. (Bailey, Jesus Through Middle Eastern Eyes, 287)

v. 28 "You have answered correctly," Jesus replied.  "Do this and you will live."

Jesus, having heard the lawyer answer, finally gave His own answer by first commending the man.  Because Jesus commended the man's answer, we can know that the lawyer was right.  Jesus concluded by encouraging the lawyer to live according to that divine insight, then he would live (eternally).  One problem that often comes up when people read this passage is that they think that Jesus was supporting a "works" type of salvation.  Nothing could be farther from the truth.  Jesus' point here is quite subtle, and clever. 

"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 up 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." (A.T. Robertson, Word Pictures in the New Testament - Vol. 2, Baker Book House, 1930, p. 152.)

It would have immediately occurred to the lawyer, if he examined his life with integrity, that he had not done those things as he ought to have done.  Even at that very moment, he had been caught asking a question for which he already had the answer.  Jesus' point was that if we love God completely and others completely, we would be saved because we would be without sin.  Obviously, Jesus was inferring that one could not be saved by "doing" those things.  As it is written, 

Romans 3:20-24 "Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin.  But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.  This righteousness from God comes through faith in Jesus Christ to all who believe.  There is no difference, for all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus."

And also,

Ephesians 2:8-9 "For it is by grace you have been saved, through faith--and this not from yourselves, it is the gift of God-- not by works, so that no one can boast."

The lawyer had not come to the place where he could confess that he needed a Savior.  He still thought that he could clear things up.  It seemed that he was now the one on the defensive. (Dueker, Do You See Him? Expository Lessons from the New Testament)

v. 30 It is important to remember that this parable is told to answer the question, “Who is my neighbor?” It is not answering the lawyer’s first question, “What must I do to be saved?”

Bailey’s 7 Scenes of the parable:

1. Robbers: rob, strip, beat, and depart leaving him half dead.

   2. Priest: likely had a horse to transport man, but passed by.

      3. Levite: should have bound up his wounds and ministered to his needs, but passed by.

         4. Samaritan: Saw him and had compassion. Costly, extravagant love is shown.

      5. He Treated his wounds (Making up for the Levite’s Failure)

   6. He Transported the Man (Making up for the Priest’s failure)

7. Spent money on him (Compensating for the robbers)

v. 34-35 “The good Samaritan offers a costly demonstration of unexpected love. He risks his life by transporting a wounded Jew into a Jewish town and spending the night there. The wounded man will never be the same again. Jesus is demonstrating a part of the meaning of his own passion.” (Bailey, Jesus Through Middle Eastern Eyes, 297)

v. 35 In the morning, though he had to continue on his journey, the Samaritan's care for the wounded man continued.  The two coins he gave to the innkeeper to pay for the continued care of the wounded man were substantial.  This money would have paid for one to two month's room and board.  The one to two month's payment was only a pledge, a good faith payment, toward what he would reimburse the innkeeper when he next returned.  The Samaritan did all that he could do.  He made himself a neighbor to the man in need.  Such an act of love and mercy will not go unrewarded. The Samaritan wanted to give the man every opportunity to recover fully and not be sold into slavery for unpaid debts. (Dueker, Do You See Him? Expository Lessons from the New Testament)

v. 37 The larger question: The lawyer’s question, “Who is my neighbor?” is the wrong query. He is challenged to ask, “To whom must I become a neighbor?” “The parable replies, “Your neighbor is anyone in need, regardless of language, religion or ethnicity.” (Bailey, Jesus Through Middle Eastern Eyes, 297)

v. 37b How do we look at other people, whether they are our family, our co-workers, our teachers or our employers?  Are they a burden or a blessing? 

"To the thieves, this traveling Jew was a victim to exploit, so they attacked him.  To the priest and Levite, he was a nuisance to avoid, so they ignored him.  But to the Samaritan, he was a neighbor to love and help, so he took care of him.  What Jesus said to the lawyer, He says to us: 'Go and keep on doing it likewise' (literal translation)." (Warren Wiersbe, The Bible Exposition Commentary - Vol. 1, Victor Books, 1989, p. 213.)

We judge the desirability of a neighborhood based on the quality of the homes and the quality of the neighbors.  The Kingdom of God has no problem with the quality of housing, for the Lord has prepared a place for us.  However, it seems like all too often the quality of our neighborhood in the Kingdom of God, as we experience it today, is not what it should be, due to un-neighborly people.  We can't do much about those other people but we can sure do something about ourselves.  We need to make ourselves neighborly and the others will take care of themselves.

"The man had asked, 'Who is my neighbor?' but Jesus faced him with the question 'To whom am I a neighbor?'" (Leon Morris, Tyndale New Testament Commentaries - Luke, Eerdmans, 1974, 1988, p. 208.)

The answer to the question "Who is my neighbor?" is not found in demographics, homogeneous target groups, geo-political borders, etc.  The answer is found in the example of our Lord Jesus and in a lesser way the example of the Samaritan—those who are our neighbors are those to whom we should show ourselves neighborly—it is everyone whom we come in contact with.  Everyone that God loves we are to love.  (Dueker, Do You See Him? Expository Lessons from the New Testament)

James 4:17 "Anyone, then, who knows the good he ought to do and doesn't do it, sins."

Let us not commit sins of omission, by our lack of mercy and love.  When we hear His voice, "Today" (Hebrews 3 & 4), we must not harden our hearts but obey readily, even joyfully out of love for our Savior.

This "parable" of the Good Samaritan has had more impact, and more potential for impact, than almost any other specific teaching of Christ. 

"This parable has built the world's hospitals and, if understood and practiced, will remove race prejudice, national hatred and war, class jealousy." (A.T. Robertson, Word Pictures in the New Testament - Vol. 1, Baker Book House, 1930, p. 155.)

We must see this story, whether an actual incident or a parable, as an object lesson in how we are to love and serve one another in the Kingdom of God.  Jesus Christ is our greatest example of love.  Do you see Him?