The Good Enemy | Luke 10:25-42

INTRODUCTION

Today, we are going to look at what is generally called as the ‘Parable of the Good Samaritan.’ ‘Good Samaritan’ is the word people generally associate it for people who do good. We say, “I had a fall by the roadside and out of nowhere a good Samaritan came and helped me.”

What is this parable about?

Is this parable about helping someone?

Is this parable about loving your neighbour?

Luke 10:25

On one occasion an expert in the law stood up to test Jesus. “Teacher,” he asked, “what must I do to inherit eternal life?”

²⁶“What is written in the Law?” he replied. “How do you read it?”

²⁷He answered, “‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’; and, ‘Love your neighbor as yourself.’”

²⁸“You have answered correctly,” Jesus replied. “Do this and you will live.”

²⁹But he wanted to justify himself, so he asked Jesus, “And who is my neighbor?”

The Parable of the Good Samaritan

³⁰In reply Jesus said: “A man was going down from Jerusalem to Jericho, when he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. ³¹A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. ³²So too, a Levite, when he came to the place and saw him, passed by on the other side.

³³But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. ³⁴He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him. ³⁵The next day he took out two denarii and gave them to the innkeeper. ‘Look after him,’ he said, ‘and when I return, I will reimburse you for any extra expense you may have.’

³⁶“Which of these three do you think was a neighbor to the man who fell into the hands of robbers?”

³⁷The expert in the law replied, “The one who had mercy on him.”

Jesus told him, “Go and do likewise.”

LUKE’S CONTEXT

Luke’s Central Section: The context for this parable is Luke’s central section. In the earlier section of Luke, Jesus is presented as the miracle worker, one who has control over nature and people. Must of this sections take place in Galilee until Lk. 9:50. This section starts from Luke 9:51 where Jesus is resolutely heading from Galilee to Jerusalem. This is the central section of this gospel (9:51-19:28).

BACKGROUND OF SAMARITAN HATRED; Lk. 9:51-56

• Hated, ostracized, “the enemy” – centuries of distrust (cf. 2 Kgs 17:24f)

9:51-56 – burn the Samaritans?! WHY? Why not Nazareth? (see Luke 4:28-30)

10:25-37 – the so-called “good Samaritan” (an oxymoron! cf. John 8:48 The Tews said to Jesus, “Aren’t you right in saying that you Samaritans are demon possessed?”)

• 17:11-19 – the Jews (from “Judah” = praise) do not return to praise God, but the Samaritan unexpectedly does.

Jesus Presented As teacher

We have the transfiguration experience at the close of the early section where Jesus took Peter, John, and James with him to a mountain and they saw his glory and two men standing with Jesus. Lk. 9:35 A voice came from the cloud saying, “This is my Son, whom I have chosen; listen to him.”

This is the central theme of the second section: “Listen to him. Listen to Jesus.” Hereon, Jesus is presented as the teacher. There is an emphasis on Jesus’ teaching, one to whom we are to listen. There are 24 parables of Jesus in this section from whom we are to listen.

See how Jesus is presented in this parable:

Luke 10:25

On one occasion an expert in the law stood up to test Jesus. “Teacher,” he asked, “what must I do to inherit eternal life?”

Mary is sitting at the feed of Jesus and listening and learning from him.

Luke 10:39

She had a sister called Mary, who sat at the Lord’s feet listening to what he said.

Now, it is a situation where a lawyer comes to Jesus and tries to test Jesus with his expertise in the law. He is an expert in the OT law. He is probably a teacher of the law or a seminary professor. Here is theologian coming to Jesus. He stood up to test Jesus.

Jesus with his expertise in law, assuming that Jesus would know how to answer these questions correctly. In an honour and shame society when you test a public figure in a public arena, and the public figure is not able to answer your questions, what ends up happening is you put that figure to shame, and that becomes very embarrassing.

Here, we have a lawyer coming to test Jesus.

What was the question of the lawyer?

The question of eternal life; Lk. 10:25

Luke 10:25

On one occasion an expert in the law stood up to test Jesus. “Teacher,” he asked, “what must I do to inherit eternal life?”

There is a hint that this parable is about eternal life and the impact one has when you receive the gift of eternal life.

Jesus accepts this question and that implies to us that there is ‘eternal life.’ Life is not just a matter of 80 or 100 years at most, but God has created us for eternal life.

Inherit eternal life

You cannot earn your inheritance. Inheritance is a matter of being born in a family. When you are in God’s family, you have an inheritance, that is eternal life.

Jesus himself spoke about eternal life:

Matthew 19:29

And everyone who has left houses or brothers or sisters or father or mother or wife or children or fields for my sake will receive a hundred times as much and will inherit eternal life.

The question of the lawyer is:

• How can I prove myself to be a true son of the heavenly father so that I can inherit eternal life?
• Can I prove my righteousness in any way?
• Can I prove myself to be the son of God to inherit eternal life?
• Is there any external rituals I can do to inherit eternal life?

Instead of answering this man, Jesus turns the table on him. Jesus responds with a question.

Luke 10:26-27

²⁶“What is written in the Law?” he replied. “How do you read it?”

²⁷He answered, “‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’; and, ‘Love your neighbor as yourself.’”

He knew the scripture. He knew the answer. The Lawyer is testing God like some young children ask their grandparents to tell the story. They tell the same old story and they will act as if they are hearing it for the first time. If they miss a line, they will ask, “Grandma, what about this..?

He knew that God is love and God’s children do love and have eternal life.

Love is the hallmark of a true child of God.

1 John 3:10

This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not God’s child, nor is anyone who does not love their brother and sister.

Here is the acid test: You’ve got to love to be a child of the heavenly Father.

The Lawyer’s question on eternal life:

The summation of the law then in Luke will push the lawyer to think about both the vertical and horizontal dimensions of the Kingdom of God.

In the Kingdom of God, it is not always about your relationship with God and how much you love God with all your mind, you strength, and your heart. We talk about loving our neighbour. But that is where we often lose our sight, when it comes to dealing with our neighbour, dealing with the other, that is where it becomes difficult to be a true follower of a covenant faithful follower of God.

The lawyer’s question is going to lead that issue here.

This same context is found in the gospel according to Mark 12:28-34

Some parallel observations between Luke and Mark.

Luke combines both the laws as one

Loving God and loving your neighbour. These two laws are quoted by all the gospel writers in the NT, Luke is the only one that combine the two and make it only one. Two in all these references: Mk. 12:29-31; Mt. 22:39; Jn. 15:12; Rom. 13:9; Gal. 5:14; Ja. 2:8.

This is quoted from two OT laws; Deut. 6:5 & Lev. 19:17-18.

The Law in question:

1. Love the Lord you God.

Deuteronomy 6:5

Love the LORD your God with all your heart and with all your soul and with all your strength.

Luke 10:27

He answered, “‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’; and, ‘Love your neighbor as yourself.’”

Mark and Luke added “all mind.”

One of the challenges of the modern Pentecostal and charismatic experience is worshiping the Lord with all things except the mind. When you go to a Pentecostal church, just as we are one, do not put your mind outside the door. We worship God with all our mind as well.

Worshiping the Lord, our God with our mind is important.

Mark and Luke emphasises “with all” your mind, to the exclusion of none.

Let all your mental faculties be geared towards loving the Lord.

2. Love Neighbour as fellow Jew.

This is quoted from Lev. 19:17-18

This lawyer and Jesus know the Jewish law very well and the narrow scope of how neighbour is defined in Lev. 19:17-18

Leviticus 19:17-18

¹⁷“‘Do not hate a fellow Israelite in your heart. Rebuke your neighbor frankly so you will not share in their guilt.

¹⁸“‘Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself. I am the Lord.

So you find in Leviticus who a neighbour is. For the Jews, the neighbour is a Jew, a covenant community member. In Lev. 19:17, the neighbour is referred to as a brother. Your neighbour is the one who work with you daily or you rub shoulders with every day. It itself is a high standard of a neighbour. It is tough to practice love with someone who is from our own community or household, with whom we work closely with. This is practical, unconditional love, radical love.

So the lawyer is very comfortable about that. Oh, Yes, that is what the Kingdom of God is about. Jesus prompts the correct response from the lawyer.

Luke 10:28-29

²⁸“You have answered correctly,” Jesus replied. “Do this and you will live.”

²⁹But he wanted to justify himself, so he asked Jesus, “And who is my neighbor?”

Yes, your neighbour is a fellow Jew, but wait a minute, let’s look at that law and implement that law in the Kingdom of God very well, the neighbour maybe more than your fellow Jew.

Luke 10:25-37

³⁰In reply Jesus said: “A man was going down from Jerusalem to Jericho, when he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. (A 27.3 km road, goes down 3300 feet from Jerusalem. In the day of Jerome, it was called the ‘way of blood.’) \

The Priest, a Levite and a Samaritan

³¹A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. ³²So too, a Levite, when he came to the place and saw him, passed by on the other side. ³³But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. ³⁴He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him. ³⁵The next day he took out two denarii and gave them to the innkeeper. ‘Look after him,’ he said, ‘and when I return, I will reimburse you for any extra expense you may have.’

³⁶“Which of these three do you think was a neighbor to the man who fell into the hands of robbers?”

³⁷The expert in the law replied, “The one who had mercy on him.”

Jesus told him, “Go and do likewise.”

In this parable, Jesus knows that at the very least, his disciples are still hanging on the immediate background, the encounter with Samaritans. And this is a group of people they don’t like that they always wanted to leave behind. Then this lawyer comes. And Jesus, in trying to answer the lawyer about matters of eternal life, talks about a Samaritan again in a good way.

HF: Jesus is going to bring a Samaritan back into the picture to try to elevate the status of an outcast from a Jewish point of view to show what true discipleship should entail in the kingdom of God. How sitting at the feet of Jesus changes our perspective about the world.

How do you understand this parable?

But as we see how Jesus expounding of what the Kingdom entails, and how Luke in his interest in the outcast is going to actually bring this to bear.

Just see what Jesus is doing here: Jesus is taking us from the known meaning of Neighbour to the unknown meaning of neighbour. Jesus is always in the business of taking us from the known to the unknown.

Characters of the Parable of the Good Enemy

Lawyer

• The lawyer has one aim: To test Jesus.
• The lawyer’s goal is seeking to justify himself.
• He is a very smart, intelligent guy.

An expert of the law, is put in the forefront of interpreting one law in Deuteronomy and the other in Leviticus and trying to shed light on what those laws means to Jesus who grew up in Nazareth. We are going to see how this is going to play out.

The Victim

The victim in the parable is not going to be named. Since the victim is not named, the person that could be our neighbour could be anybody.

Priest

The other person is the Priest. Some priests may live in Jericho and go twice a year to perform their duty in Jerusalem, which is just 17 miles away. But Jesus is going to bring in the persons who serve in the highest level of religious purity in Jewish tradition. Jesus brings the religious elite into the story.

Levite

Jesus also brings a Levite. A Levite is someone who helps the priests in their priestly duties in the temple. These are people who know what purity is, who know how to conduct themselves, who know how to structure and enforce what is right that needs to be done.

Samaritan, The Good Enemy

Then Jesus brings up the Samaritan: If you are the lawyer or a Jewish person, you say, “Oh! No.” Why? Because Samaritans are not the ideal characters that the Jews would like to hear about or relate with.

Here, a Samaritan is featured in the parable.

Luke has already told that even the disciples of Jesus hated them. They wanted to call fire down from heaven and destroy them. Luke 9:51-55.

As we see this parable unfolding, one may ask, “What is wrong with the priests and the Levites?” Jesus wanted to use the highest form of purity to show a contrast in this parable to make his message loud and clear.

Possible motives of apathy of the Priest & Levite: Security & Piety

Security: Fear of attack by robbers.

Because this man was attacked by a robber, changes are that one may think that if you get closer to this person lying on the floor, you may also be attacked by the same bandits that would have hurt this victim.

Purity

The other thing is an issue of purity. If you are a priest, you are not supposed to touch a dead body. It depends on whether you a Pharisee or a Sadducee depending on their theology. Remember, most of the priests in the temple during the Second Temple Judaism come from the Sadducees. They were in charge of the temple during Jesus’ time.

Pharisee

If you are priest you may touch a dead body if no one is available to bury your dead.

Sadducees

Under no circumstance should a priest touch a corpse.

Most of the priests would be Sadducees. So assuming that the Lawyer is thinking about a priest that is a Sadducee, what would be the understanding?

According to the lawyer, the priest is not stubborn, or heartless or does not lack compassion to help a needy person. According to the lawyer, the priest is pious and pure that he does not want to contaminate himself.

The priest feels so pious. For the sake of religious purity, they will not go and touch someone who could potentially defile them. It is their sense of religiosity that is keeping them away, not being heartless human beings.

It is in the same way that the Levite will also pass because they also have the same pattern of religiosity. So if they saw a robber lying there, they would wish that someone else come and touch the person even if they have compassion, because if they do, they will be contaminated.

These people were so busy trying to be religious and pious, that they cannot discern who their neighbour is.

They were so busy trying to be religiously holy that at the most crucial time that someone would need their help, they are not willing to.

When people think of their religious duties in terms of love for God. When we are so obsessed with love for God, it is so easy to understand and comprehend what it means to love the other.

Jesus indicates that in the Kingdom of God, the actual living out these laws must take a radical form.

People will have to stretch beyond their social comfort zones to reach out to the other.

Victim

A lawyer, a priest, a Levite. The victim is unnamed, but the geography tells us something. He fell victim to robbers between Jerusalem and Jericho. The geography suggests that the victim maybe a Jew. According to Leviticus, that Jew is supposed to be a neighbour to the priest and a neighbour to the Levite, but for religious purity, they will not do anything about it.

“In the NT times the Levites were an order of cultic officials, inferior to the priests but nevertheless a privileged group in Jewish society. They were responsible for the liturgy in the temple and policing it.”[2]

So think about it, everything else that applied to the priests, applied to the Levites. They would not like to contaminate themselves.

Terrain of what is going on here:

• This man was travelling from Jerusalem to Jericho.
• Jesus was travelling from Galilee to Jerusalem. Jesus is going the opposite direction.
• In terms of topography, one needs to descent 3,300 feet from Jerusalem and 27 km journey.
• A combination of rocky and desert terrain, suited for robbery.
• Jesus said, “By chance the priest came.” It is usually lonely.
• It is a spot that people could easily fall prey to robbery.

Now there is a Samaritan in the story.

Luke a scholar is writing to Theophilus, an elite gentile. He had it all. But Luke reminds Theophilus that Jesus and His Kingdom extends to the outcast. The Kingdom extends to the wounded, hurt, helpless, and even people marred by society.

The Samaritans – The Good Enemy

• Descends of a mixed population.
• They occupied the land followed the conquest by Assyria in 722 BCE.
• They opposed building of the temple and Jerusalem (Ezra 4:2-5; Neh. 2:19).
• They constructed their own place of worship on Mount Gerizim.
• Ceremonially unclean, socially outcast, and religiously heretic.
• The Samaritan is the very opposite of the lawyer, Priest, and the Levite.[3]

Someone had fallen prey to the robbers, bleeding and dying.

The Samarian comes.

Unlike the priest who walks on the other side.

Unlike the Levite who walk on the other side.

The Samaritan, the Good enemy:

• Compassion: Went to him.
• Care: He bound his sounds.
• Healing Agent: He treated the wounds with oil and wine.
• Proactive: He did something about the situation.
  • He shared his transport. He put the wounded person on his own vehicle.
  • For the Samaritan, the wounded person is eligible to take over his transportation.
  • Now, the Samaritan is likely to walk the distance and the other person is in the animal.
  • He brought him to an inn.
  • He took care of him; v34

Compassion – Care.

The Kingdom moves one from Legalism to Love. The Lawyer was legalistic but in the Kingdom of God, there is a shift from legalism to love.

Who is my neighbour?

Notice what is absent in this parable.

There is no dispute between Jesus and the lawyer. Loving God with all heart, mind and soul is not a question.

What is not obvious is the neighbour.

Here the Samaritan has gone all his way. The next day he gave two sliver coins.

So Luke wants to remind us that the guy cared enough to stay there the whole day and night. That is what care is about. That is what caring for neighbour about.

• It is not giving the neighbour the items I don’t want.
• It is not giving the neighbour the coins that is creating holes in my pocket.
• But giving the neighbour my time, giving my neighbour the precious things that are to me.
• Giving my neighbour all I have.
• Taking risk for the sake of my neighbour.
• The Samaritan is ready to take the risk of being attacked by the same thieves.

Do you see the high demand of discipleship and the cost of love for being a disciple of Jesus? When we hear this high demand of sacrificial love, we feel inadequate to do that.

See what Jesus does after saying this parable.

Jesus asks the lawyer:

Luke 10:36-37

³⁶“Which of these three do you think was a neighbor to the man who fell into the hands of robbers?”

³⁷The expert in the law replied, “The one who had mercy on him.” Jesus told him, “Go and do likewise.”

Notice what was not said. The lawyer himself could get him to say, “The Samaritan.” This is a key thing here. He hates Samaritans. He does not like them. The Lawyer does not even want to take his name.

• He does not want to digest the fact that the Samaritan knows who the neighbour is.
• The lawyer does not accept that the Samaritan knows the law mare than him.
• He does not want to acknowledge that the Samaritan will practice the law more than him.

Jesus got him to admit that the one who showed him mercy is the neighbour.

Jesus said, “If that is so, go and do likewise.”

He is in fact saying, “Go and make the Samaritan your model.”

With this we understand what the Kingdom of God is all about.

See the victim is unnamed. The victim could be the person in your neighbourhood, or the person you met that you did not care about. The one that you drove past. The one that only needed a small helping hand from you and you looked that away. The victim could be anybody and we are walking around like priests and Levites.

We must look for our neighbour, find our neighbour, help our neighbour.

Who is my neighbour?

Your neighbour is the one next to you that is screaming for help while we are busy claiming we love God.

Jesus calls us into a greater sense of discipleship. The discipleship that Luke follows with the account that we can be so distracted thinking that we are doing what we are supposed to be doing and miss the main point.

Jesus spells out to us what the Kingdom of God is about and encourages us to be faithful disciples.

• This parable challenges us for unconditional love.
• This parable challenges to look at people with HIV/AIDS or Dalits or people with other people groups with whom we have conflict in love.
• This parable also challenges us to look beyond our own race, class, religion, and tribe and serve anyone who is in need of help.[4]

How can one have eternal life?

Move from legalism to love.

Now, can we just love like this Samaritan man and inherit eternal life? Absolutely not.

The next account we see Jesus goes and meeting two of his friends, Martha and Mary.

Mary was learning from Jesus’ feet. She was learning cognitively and also living out that which is learned. That is what the lawyer was missing in the previous account.

That is where this parable finds its meaning in the next narrative.

Jesus is already presented as a teacher in this section. See what happens next:

Luke 10:38-42

³⁸As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. ³⁹She had a sister called Mary, who sat at the Lord’s feet listening to what he said. ⁴⁰But Martha was distracted by all the preparations that had to be made. She came to him and asked, “Lord, don’t you care that my sister has left me to do the work by myself? Tell her to help me!”

⁴¹“Martha, Martha,” the Lord answered, “you are worried and upset about many things, ⁴²but few things are needed—or indeed only one. Mary has chosen what is better, and it will not be taken away from her.”

Mary sits at the feet of Jesus. Eternal life comes not because of our good deeds, but when you sit at the feet of Jesus and learn from him.

How can one have eternal life?

Move from Learning from Jesus to Living like Jesus.

Matthew 11:28-30

²⁸“Come to me, all you who are weary and burdened, and I will give you rest. ²⁹Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. ³⁰For my yoke is easy and my burden is light.”

John 6:68-69

⁶⁸Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life. ⁶⁹We have come to believe and to know that you are the Holy One of God.”

Once you sit at the feet of Jesus, you have eternal life. That life of God in you will make you do good works. In conclusion, there is no one who can love sacrificially like Jesus Christ.

Following the parable and the story of Martha and Mary:

True disciple listens to the prophetic voice of Jesus.

Seeks to learn form him and seeks to live by those teachings.

CONCLUSION

In this powerful sermon, we see the transformative journey from legalism to love and from learning to living. Emphasizing that eternal life stems from sitting at Jesus’ feet, he illuminates the shift needed in discipleship. The parable of the Good Enemy exemplifies unconditional love, urging believers to extend compassion beyond boundaries. The subsequent narrative of Martha and Mary underscores the essence of learning from Jesus and translating that knowledge into a life of love. This profound message echoes the truth that eternal life is intricately tied to learning, living, and embodying Christ’s love.

ILLUSTRATION

[Corrie ten Boom is an exemplar of Christian faith in action. Arrested by the Nazis along with the rest of her family for hiding Jews in their Haarlem home during the Holocaust, she was imprisoned and eventually sent to the Ravensbruck Concentration Camp along with her beloved sister, Betsie, who perished there just days before Corrie’s own release on December 31, 1944. Inspired by Betsie’s example of selfless love and forgiveness amid extreme cruelty and persecution, Corrie established a post-war home for other camp survivors trying to recover from the horrors they had escaped. She went on to travel widely as a missionary, preaching God’s forgiveness and the need for reconciliation. Corrie’s devout moral principles were tested when, by chance, she came face to face with one of her former tormentors in 1947. The following description of that experience is excerpted from her 1971 autobiography, The Hiding Place,.

I’m Still Learning to Forgive

It was in a church in Munich that I saw him, a balding heavy-set man in a gray overcoat, a brown felt hat clutched between his hands. People were filing out of the basement room where I had just spoken. It was 1947 and I had come from Holland to defeated Germany with the message that God forgives. …

And that’s when I saw him, working his way forward against the others. One moment I saw the overcoat and the brown hat; the next, a blue uniform and a visored cap with its skull and crossbones. It came back with a rush: the huge room with its harsh overhead lights, the pathetic pile of dresses and shoes in the center of the floor, the shame of walking naked past this man. I could see my sister’s frail form ahead of me, ribs sharp beneath the parchment skin. Betsie, how thin you were!

Betsie and I had been arrested for concealing Jews in our home during the Nazi occupation of Holland; this man had been a guard at Ravensbruck concentration camp where we were sent.

“You mentioned Ravensbruck in your talk,” he was saying. “I was a guard in there.” No, he did not remember me. “I had to do it — I knew that. The message that God forgives has a prior condition: that we forgive those who have injured us.”

“But since that time,” he went on, “I have become a Christian. I know that God has forgiven me for the cruel things I did there, but I would like to hear it from your lips as well. Fraulein, …” his hand came out, … “will you forgive me?”

And I stood there — I whose sins had every day to be forgiven — and could not. Betsie had died in that place — could he erase her slow terrible death simply for the asking?

It could not have been many seconds that he stood there, hand held out, but to me it seemed hours as I wrestled with the most difficult thing I had ever had to do.

For I had to do it — I knew that. The message that God forgives has a prior condition: that we forgive those who have injured us. “If you do not forgive men their trespasses,” Jesus says, “neither will your Father in heaven forgive your trespasses.” …

And still I stood there with the coldness clutching my heart. But forgiveness is not an emotion — I knew that too. Forgiveness is an act of the will, and the will can function regardless of the temperature of the heart. “Jesus, help me!” I prayed silently. “I can lift my hand, I can do that much. You supply the feeling.”

And so woodenly, mechanically, I thrust my hand into the one stretched out to me. And as I did, an incredible thing took place. The current started in my shoulder, raced down my arm, sprang into our joined hands. And then this healing warmth seemed to flood my whole being, bringing tears to my eyes.

“I forgive you, brother!” I cried. “With all my heart!”

For a long moment we grasped each other’s hands, the former guard and the former prisoner. I had never known God’s love so intensely as I did then.][5]

WORK CONSULTED

Craddock, Fred B. Luke: Interpretation: A Bible Commentary for Teaching and Preaching. Louisville, Kentucky: Westminster John Knox Press, 1990.

Dr. Daniel K. Darko, Gospel of Luke, Session 16, Parable of the Good Samaritan, 2020. https://www.youtube.com/watch?v=CsUL3yMFF68.

Marshall, I Howard. New International Greek Testament Commentary. Commentary on Luke. Grand Rapids, Michigan: Eerdmans, 1978.

‘The Question of God . Other Voices . Corrie Ten Boom | PBS’. Accessed 3 December 2023. https://www.pbs.org/wgbh/questionofgod/voices/boom.html.

Wintle, Brian. South Asia Bible Commentary. Udaipur, India: Open Door Publications, 2015.

ENDNOTES

[1] Dr. Daniel K. Darko, Gospel of Luke, Session 16, Parable of the Good Samaritan, 2020, https://www.youtube.com/watch?v=CsUL3yMFF68.

[2] I Howard Marshall, New International Greek Testament Commentary. Commentary on Luke (Grand Rapids, Michigan: Eerdmans, 1978), 448.

[3] Fred B. Craddock, Luke: Interpretation: A Bible Commentary for Teaching and Preaching (Louisville, Kentucky: Westminster John Knox Press, 1990), 150.

[4] Brian Wintle, South Asia Bible Commentary (Udaipur, India: Open Door Publications, 2015), 1357–58.

[5] ‘The Question of God . Other Voices . Corrie Ten Boom | PBS’, accessed 3 December 2023, https://www.pbs.org/wgbh/questionofgod/voices/boom.html.