Shabbat Midrash (Teaching) Outlines

"A Messianic Perspective"

Luke 10:25-37

Symbolism found in this passage:

• A certain man – represents mankind

• Jerusalem – represents the Garden of Eden

• Jericho – represents the fallen world

• Robbers – Satan’s emissaries come to steal, kill, and destroy

• Stripped – left naked (Hebrew before sin – arom – naked and were not ashamed) (Hebrew after sin – erom – naked and were ashamed)

• Left half dead – our bodies are no longer clothed in God’s glory

• Priest – represents the blood of bulls and goats which is only a temporary covering

• Levite – represents the blood of bulls and goats which is only a temporary covering

• Samaritan – represents Yeshua – picture of compassion – despised by the Jews – outcast

• Oil and wine – represents the Holy Spirit and joy – His blessings and a new life

• Donkey – the animal customarily ridden by a prophet

• Brought him to an inn and took care of him – represents Yeshua’s servant hood

• Two denarii (two days wages) – represents 2000 years

• Innkeeper – represents the Church – given everything needed to minister to the lost and injured until Yeshua’s return

All of us need a daily cleansing relationship with Yeshua because we touch a dead body every day!

2005 plus the 4000 years from the time of Adam and the first coming of Yeshua equals 6000 years or six days. This is a parallel to the creation week of all God’s work being finished after the sixth day and then the Sabbath of Rest!

This parable takes place during the final week of controversy before Yeshua’s crucifixion. A representative of the Pharisees asks, “Teacher, what must I do to inherit eternal life”? Yeshua answers His question with a question, “What is written in the law? How do you read it?” Since the passage from Deuteronomy was one of those inscribed in the phylacteries, which the lawyer wore on his forehead and wrist, it is quite likely that Yeshua pointed to one of these as he was asking. When asked on another occasion about the way to eternal life (Mt 19:16, Mk 10:17, Lk 18:18) Yeshua also asked the opinion of the questioner. The rich man was then urged to distribute his wealth to the poor and become a disciple of Yeshua. The Pharisee responded by quoting the scriptures from the book of Deuteronomy and Yeshua commended him. BUT. . .

You have to understand. As long as the Pharisee could engage in a philosophical debate with Yeshua, he gained a reprieve from putting TRUTH into action. So the lawyer asks Yeshua, “Who is my neighbor”? Yeshua replied with a simple, compelling illustration of neighborliness from REAL LIFE. In place of a rule of conduct to obey, the lawyer is given a type of character to imitate. This illustration should tell us that theological knowledge is not enough. What is more important here are the actions of our lives as they are governed by both the love for God and our neighbor. The Aramaic term for neighbor – REA – implies a reciprocal relation. When a man calls anyone his neighbor, he assumes the responsibility to treat him as one. From this perspective, both Yeshua and the lawyer are seeking the same thing. . .the extent of the conception of REA; the only difference is that the lawyer is looking at the matter from a theoretical point of view, while Yeshua illuminates the question with a practical example.

Yeshua’s description of the man “going down” was most appropriate. In the 18 miles between Jerusalem and Jericho, the elevation drops nearly 3500 feet. The lonely descent between the two cities is rocky and treacherous. On either side there are occasional sheer rock cliffs with ledges and caves – ideal hiding places for desert marauders. Known as “the bloody way,” the road is still today notorious for robber’s attacks on unsuspecting travelers.

Of the thousands of priests serving during this time, many, attracted by the mild climate, made their homes in Jericho. The priests performed the traditional religious ceremonies of Judaism. The Levites held various administrative positions in the temple and also assisted in giving instructions in the Law and tradition.

The priest and Levite who happened by the scene justified themselves for not assisting the wounded man on Levitical grounds. Contact with the unconscious man, who was apparently dead, would have rendered them ceremonially unclean. They would have been unable to perform their duties within the Temple. Were they actually motivated by concern to maintain their holiness, by callous unconcern, or by cowardly concern for their own safety? They could not be sure that the robbers were not still lurking nearby, hoping to take advantage on another would-be victim.

But a Samaritan traveler took pity on the victim. Samaritans were despised by their Jewish cousins as half-breed, heretic Jews. The term was also applied to those of questionable birth and was at least once used to refer to Yeshua.

Using wine to disinfect and oil to sooth the wounds, the Samaritan made bandages, probably from his head cloth, or undergarment and placed the injured man on his donkey. This would have slowed him down and made him more vulnerable to an attack by robbers.

The two strangers safely arrived at the inn, where shelter was free, but supplies and special aid were only available for a price. In this case two days wages. The Samaritan left the injured man in the care of the innkeeper with a promise to return and compensate him for any additional expenses.

posted by Chris Phillips, Congregational Leader  # 8/12/2005