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<div style="FONT-SIZE: 10pt; COLOR: black; FONT-FAMILY: arial,helvetica">-----Original Message-----<br>
From: bstoffregen <<A __removedLink__63282490__href="mailto:bstoffregen@roadrunner.com">bstoffregen@roadrunner.com</A>><br>
Sent: Wed, Jun 30, 2010 11:52 pm<br>
Subject: Luke 10:25-37<br>
<br>
<div id=AOLMsgPart_0_0ed88e5e-ec94-4a61-86d6-679e868fcc54 style="FONT-SIZE: 12px; MARGIN: 0px; COLOR: #000; FONT-FAMILY: Tahoma, Verdana, Arial, Sans-Serif; BACKGROUND-COLOR: #fff"><PRE style="FONT-SIZE: 9pt"><TT><FONT size=4>Here are notes</FONT> on Luke 10:25-37 for July 11.
Brian
<FONT size=4></FONT></TT></PRE><PRE style="FONT-SIZE: 9pt"><TT>
<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>Proper 10 // Lectionary 15 C: Exegetical Notes on Luke 10:25-37</FONT></SPAN></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>One of the difficulties facing the preacher this week is how to make this well-known parable speak again to the hearers. The difficulty lies in the fact that many of the people in the pews think that they know what it means. Every time I study this text, I usually come up with some new insights about its message. Hopefully there will be some new insights for you in these notes.</FONT></SPAN></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>SOME CONTEXTUAL COMMENTS</FONT></SPAN></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>This text comes after Jesus has thanked the Father for hiding "these things" from "the wise and the intelligent" (10:21), and now a "lawyer," whom we would think is wise and intelligent, comes to test Jesus. Will he "get the picture" or will it be hidden from him?</FONT></SPAN></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>Just before the lawyer arrives, Jesus has blessed his disciples for seeing what they have seen and hearing what they have heard. In the parable, both the religious leaders and the Samaritan "see" the man in the ditch (vv. 31, 32, 33), but who really "sees" him?</FONT></SPAN></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>This text should not be studied in isolation from what follows -- the story of Mary and Martha (10:38-42) -- our text for the following Sunday. An interesting contrast is presented with these two texts. The lawyer asks, "What must I <B>do</B>? (v. 25) and he is told twice to "continually <B>do</B> this" (vv. 28 & 37 -- present tense in Greek -- all ποιέω - <I>poieō</I>). This emphasis on "doing" could easily become the "busy-ness" of Martha, even though ποιέω (<I>poieō</I>) is not used of her work, but more "religious" words for "service" or "ministry" – διακονία/διακονέω (<I>diakonia</I>/<I>diakoneō</I>) both used in v. 40 ("tasks" and "do work" in NRSV). This "doing-ness" is in contrast to the "continual listening" (imperfect in Greek) of Mary (v. 39). In both stories there are unexpected actions -- a Samaritan who cares and helps a Jewish man; and a woman who sits as a disciple and listens and learns. The Samaritan is told to "go and do likewise," while Mary is praised for not going and doing. The Samaritan shows us about loving our neighbor. Mary shows us about loving our Lord. Both are vital in living our lives Christianly. From another perspective, we could say that both are about being loved, cared for, and praised as the man in the ditch is cared for and Mary is praised.</FONT></SPAN></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>ETERNAL LIFE THROUGH THE LAW? </FONT></SPAN></div>
<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>THE LAWYER'S FIRST QUESTION & JESUS' RESPONSES</FONT></SPAN></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>Luke uses a more technical term for "lawyer" (νομικός - <I>nomikos</I>, related to the word for "law" = νόμος - <I>nomos</I>) rather than "scribe," who were also considered experts in the law. Six of the nine times this word for lawyer is used in the NT they are in Luke. The only time it is used previous to our text, we are told: "But by refusing to be baptized by him [John], the Pharisees and the <B>lawyers</B> rejected God's purpose for themselves" (7:30). The image of "lawyers" does not improve through the gospel (11:45, 46, 52; 14:3). The reader would already be a bit suspect of a "lawyer" coming to Jesus.</FONT></SPAN></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><FONT size=3><SPAN style="FONT-FAMILY: Helvetica">We are also told that he comes "to test" (</SPAN><SPAN style="FONT-FAMILY: Tahoma">ἐ</SPAN><SPAN style="FONT-FAMILY: Helvetica">κπειράζω - <I>ekpeirazō</I>) Jesus. The only other time this word is used in Luke it is Jesus' quote to the devil: "Do not put the Lord your God to the <B>test</B>" (4:12). Is that what this lawyer is doing with Jesus? Most often in scriptures and, I believe, in our lives, our “testing” come from other people.</SPAN></FONT></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>If we take seriously the image of inheriting, I think that the question, "What must I do to inherit eternal life?" is really stupid. I would like to think that there is something I could do to inherit some of Bill Gates' fortune -- or even the fortunes of a less wealthy (but much older) person. An inheritance is usually determined by the giver, not the receiver.</FONT></SPAN></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><FONT size=3><SPAN style="FONT-FAMILY: Helvetica">Jesus responds to the lawyer's question with two questions of his own. "In the law (νόμος - <I>nomos</I>), what has been written? How do you read?" I have been in discussions where it has been easy to agree on "what has been written," but the interpretive question, "how do you read?" or "how do you interpret?" has caused great differences. In looking up the Greek word for read (</SPAN><SPAN style="FONT-FAMILY: Tahoma">ἀ</SPAN><SPAN style="FONT-FAMILY: Helvetica">ναγινώσκω - <I>anaginōskō</I>), the lexicons suggest that reading was always done aloud and generally publicly. Jesus does this in the synagogue at Nazareth (4:16). Jesus' second question might mean "How do you understand it?" but it may also go further and imply, "How do you interpret the law to others?"</SPAN></FONT></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>The lawyer answers with the twice-daily repeated <I>shema</I> from Dt 6:5 -- except that he adds "mind" or "understanding" to the Hebrew text -- and he includes a command from Lv 19:18 about loving one's neighbor as one's self. (See also the "great commandment" passages: Mk 12:28-34 and Mt 22:34-40 where the question is asked by a νομικός - <I>nomikos</I>) According to my sources, these two commandments were not combined prior to the time of Christ.</FONT></SPAN></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><FONT size=3><SPAN style="FONT-FAMILY: Helvetica">Jesus first responds with a very Lutheran answer, "You answered rightly (</SPAN><SPAN style="FONT-FAMILY: Tahoma">ὀ</SPAN><SPAN style="FONT-FAMILY: Helvetica">ρθός - <I>orthos</I> from which we get <I>ortho</I>-doxy and <I>ortho</I>-dontist). The lawyer knows the right answer. He has "read" the Torah rightly.</SPAN></FONT></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>Jesus then responds with a very unLutheran answer, "Keep on doing (ποιέω - <I>poieō</I> in the present tense = continuous or repeated actions) this and you will live." Does this imply that one can inherit eternal life by "doing" the law -- by loving God and neighbor as one's self? Do works count?</FONT></SPAN></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3> </FONT></SPAN></div>
<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>To answer my question, "Yes, works count" -- if one is trying to "justify one's self," which is what the lawyer is seeking to do. First of all, by asking what he might do to inherit eternal life, and secondly, by the comment in v. 29 and the question, "Who is my neighbor?"</FONT></SPAN></div>
<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3> </FONT></SPAN></div>
<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>I like Danker's expansion on the question: "I am willing to love my neighbor as myself, but don't get me involved with the wrong neighbor." What are the right rules so that I can justify myself? Who do I have to help (and who can I ignore)?</FONT></SPAN></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>Green (<I>The Gospel of Luke</I>) interprets the question this way:</FONT></SPAN></div>
<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3> </FONT></SPAN></div>
<div class=MsoNormal style="MARGIN: 0in 0in 0pt 0.5in; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>Whereas Jesus' teaching in the Sermon on the Plain had eliminated the lines that might be drawn between one's "friends" and one's "enemies," this legal expert hopes to reintroduce this distinction. He does so by inquiring "Who is my neighbor?" -- not so much to determine to whom he must show love, but so as to calculate the identity of those to whom he need not show love. By the end of the story, Jesus has transformed the focus of the original question: in fact, Jesus' apparent attempt to answer the lawyer's question turns out to be a negation of that question's premise. Neighbor love knows no boundaries. [p. 426]</FONT></SPAN></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>How might this apply to our border and immigration issues?</FONT></SPAN></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>Jeremias takes a similar approach. He presents this dialogue:</FONT></SPAN></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt 0.5in; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>Lawyer: "What is the limit of my responsibility?"</FONT></SPAN></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt 0.5in; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>Jesus' answer: "Think of the sufferer, put yourself in his place, consider, who needs help from me? Then you will see that love's demand knows no limit."</FONT></SPAN></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>A sin of the lawyer is that he is only concerned about himself. What I do to get myself ahead religiously? This is in contrast to the (despised) Samaritan in the parable who expresses his concern for the other person.</FONT></SPAN></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>WHO IS NEAR?</FONT></SPAN></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>One of the new approaches I gained in my studies on this text is to take literally the meaning of "neighbor," which in Greek (as well as Hebrew and English) has the basic of meaning of "to be near". How often in confirmation class when we talk about coveting our neighbor's stuff, some student says, "I don't want anything that my neighbor has." "Neighbors" are those people who live next door -- the nearest people in the "neighborhood."</FONT></SPAN></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><FONT size=3><SPAN style="FONT-FAMILY: Helvetica">Looking then at the three responses to the man in the ditch, the Greek verb used of the first two is </SPAN><SPAN style="FONT-FAMILY: Tahoma">ἀ</SPAN><SPAN style="FONT-FAMILY: Helvetica">ντιπαρέρχομαι (<I>antiparerchomai</I>, vv. 31, 32) which literally has three parts:</SPAN></FONT></div>
<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><FONT size=3><SPAN style="FONT-FAMILY: Helvetica"><SPAN style="mso-tab-count: 1"> </SPAN></SPAN><SPAN style="FONT-FAMILY: Tahoma">ἔ</SPAN><SPAN style="FONT-FAMILY: Helvetica">ρχομαι (<I>erchomai</I>)<I> </I>= to go</SPAN></FONT></div>
<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3><SPAN style="mso-tab-count: 1"> </SPAN>παρ(α) (<I>par(a)</I>)<I> </I>= by</FONT></SPAN></div>
<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><FONT size=3><SPAN style="FONT-FAMILY: Helvetica"><SPAN style="mso-tab-count: 1"> </SPAN></SPAN><SPAN style="FONT-FAMILY: Tahoma">ἀ</SPAN><SPAN style="FONT-FAMILY: Helvetica">ντι (<I>anti</I>) = on the other side</SPAN></FONT></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>In contrast, the verb with the third man is προσέρχομαι (<I>proserchomai</I>, v. 34) which literally has two parts:</FONT></SPAN></div>
<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><FONT size=3><SPAN style="FONT-FAMILY: Helvetica"><SPAN style="mso-tab-count: 1"> </SPAN></SPAN><SPAN style="FONT-FAMILY: Tahoma">ἔ</SPAN><SPAN style="FONT-FAMILY: Helvetica">ρχομαι (<I>erchomai</I>)<I> </I>= to go</SPAN></FONT></div>
<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3><SPAN style="mso-tab-count: 1"> </SPAN>προς (<I>pros</I>) = to</FONT></SPAN></div>
<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3> </FONT></SPAN></div>
<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><FONT size=3><SPAN style="FONT-FAMILY: Helvetica">Note: it is not a form of </SPAN><SPAN style="FONT-FAMILY: Tahoma">ἔ</SPAN><SPAN style="FONT-FAMILY: Helvetica">ρχομαι (<I>erchomai</I>) that is used of the robbers "falling upon" the traveler. Their coming near to him is different than that of the Samaritan.</SPAN></FONT></div>
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<div class=MsoNormal style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: justify; mso-pagination: none; mso-layout-grid-align: none"><SPAN style="FONT-FAMILY: Helvetica"><FONT size=3>Clearly, the answer to the question, "Who is the one who comes near (or is neighbor)?" It has to be the third person. The other two widened the distance between themselves and the man in the ditch. They would not come near to him. They would not be neighbor to him. The third comes near.</FONT></SPAN></div>
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