Loving our Neighbor like a Good Samaritan

Shattering the Boundaries of “Us” and “Them”

In the parable of the Good Samaritan (Luke 10:25–37), Jesus masterfully dismantles the ingrained prejudices and social barriers that prevent us from truly loving our neighbors. The story unfolds with a man, likely Jewish, left beaten and vulnerable on the roadside. Two individuals, a priest and a Levite, both figures of religious authority, encounter the injured man but choose to pass by on the other side.  

Why this cold indifference? The text doesn’t explicitly state their reasons, but we can infer that their inaction stemmed from a combination of fear, self-preservation, and perhaps even a sense of social superiority. The injured man’s nakedness and wounds made it impossible to determine his social standing or religious affiliation. Was he a Samaritan, a member of a despised group? Was he from a lower social class deemed unworthy of their assistance? These uncertainties, coupled with the potential risks involved in helping a stranger, likely guided their decision to walk away.

Then along came a Samaritan. In a shocking twist, it is this individual, a member of a community ostracized and despised by the Jews, who stops to offer aid. He doesn’t hesitate; he doesn’t ask questions; he simply sees a fellow human being in dire need. The Samaritan’s actions are a powerful indictment of the prejudice and indifference displayed by the priest and the Levite. He embodies radical empathy, transcending the rigid social boundaries that defined his society. And this Samaritan’s response is Jesus’ answer to the man’s question, “And who is my neighbor?”

Alfred Plummer in the International Critical Commentary highlights ‘The Moral of the Parable. Christ not only forces the lawyer to answer his own question, but shows that it has been asked from the wrong point of view. For the question, “Who is my neighbour?” is substituted, “To whom am I neighbour? Whose claims on my neighbourly help do I recognize?” All the three were by proximity neighbours to the wounded man, and his claim was greater on the priest and Levite; but only the alien recognized any claim. The γεγονέναι [translated as “was a”] is very significant, and implies this recognition: “became neighbour, proved neighbour”’^[1]

John Nolland shared a similar insight in the Word Biblical Commentary, “It is from the perspective of the ditch where one lies helpless and battered, and in desperate need of help, that one should reflect upon the question “who is my neighbor?” Then one will know how wide the reach of neighbor love should extend when one is in a position to be handing out favors.”^[2]

For the Here and Now

This parable holds a profound message for us today. We, too, are prone to categorize people, to create mental “in” and “out” groups. We may be quick to offer help to those we perceive as similar to ourselves, while overlooking or even dismissing the needs of those we deem different or “other.”  

The Samaritan’s example challenges us to dismantle these mental barriers. It calls us to recognize the inherent dignity and worth of every human being, regardless of their race, religion, social status, or any other factor that might divide us. It requires us to see in every human the intrinsic value and as fellow image bearers of God.

True love for our neighbor requires us to move beyond the comfortable confines of our own social circles and extend compassion to all, especially those who are marginalized, vulnerable, and in need. It demands that we see the world through the lens of empathy, recognizing our shared humanity, and responding with kindness and generosity.

In a world splintering with division and conflict, the parable of the Good Samaritan serves as a timeless reminder that love knows no boundaries. It is a call to embrace our shared humanity and to extend compassion to all, recognizing that every person, regardless of their background or circumstances, is our neighbor.

The Complexity of Loving Our Neighbors

James 2:8 – ⁸ You do well if you really fulfill the royal law according to the scripture, “You shall love your neighbor as yourself.”

Loving our neighbors is a concept often discussed more than applied, sometimes being reduced to mere political leanings or some charitable donations. But true love for our neighbors transcends such superficial actions. It demands a profound shift in our thinking, a willingness to delve deeper into the hearts of others and understand the root causes of their struggles.

An Illustration

It’s easy to drive past a homeless encampment and assume those living there made a conscious choice to succumb to addiction, assuming they suffer from such in the first place. We see the consequences of their actions and judge them accordingly. But true love requires us to ask harder questions. What led them to this point? What systemic failures, societal pressures, or personal traumas contributed to their current situation?

A fascinating study, often referred to as the “Rat Park Experiment,” sheds light on the power of environment and community.[3] In this experiment, rats given access to drug-laced water in a small, isolated cage quickly became addicted. However, when rats were placed in a larger, more stimulating environment with other rats, they overwhelmingly chose plain water, even when drugs were available.

This experiment highlights a crucial point: addiction is often a symptom of a deeper issue–a lack of connection, purpose, and healthy social interaction.

If we apply this lesson to humanity, we can begin to see addiction not as a moral failing, but as a cry for help. Social isolation, depression, lack of opportunity, and trauma are often underlying factors that can contribute to addiction.

Application: Creating a More Community-Oriented Society

So, how can we, as individuals and as a society, foster environments that nurture connection and well-being? How can we create “safe spaces” where people feel valued and supported?

• Individual Responsibility: We can all strive to be more present and empathetic in our interactions with others. We can reach out to those who seem isolated, offer a listening ear, and extend a helping hand. We should seek genuine relationships, not just superficial ministry projects that fill some spiritual responsibility checklist.
• Faith Communities: Churches and other faith-based organizations can play a crucial role in creating welcoming and inclusive communities. They can offer support groups, mentorship programs, and opportunities for meaningful connection.
• Workplace Culture: Employers can foster a culture of inclusivity and support, recognizing that employees’ well-being impacts their productivity and overall success.
• Governmental Action: We need policies that prioritize mental health, affordable housing, and social support programs. We need to invest in communities, creating spaces that foster connection and belonging.

Expanding Our Definition of “Neighbor”

The parable of the Good Samaritan challenges us to broaden our definition of “neighbor.” The Samaritan, a member of a marginalized group, showed compassion to a wounded man when others passed him by. He didn’t ask about the man’s religious affiliation or social status; he simply saw a fellow human in need.

We, too, must move beyond “us” versus “them” thinking. We must recognize the inherent worth of every individual, regardless of their background, beliefs, or circumstances.

True Love in Action

Loving our neighbors is not about easy answers or quick fixes. It’s about showing up, listening deeply, and offering support without judgment. It’s about creating a world where everyone feels seen, heard, and valued. It’s about recognizing our interconnectedness and working together to build a more just and compassionate society.

Another Parable for Thought

The parable of Lazarus and the rich man (Luke 16:19–31) echoes a similar message to the parable of the Good Samaritan, one that confronts us with the sin of apathy. While many focus on the imagery of Hades, it’s crucial to understand that the parable doesn’t intend to provide a literal description of the afterlife. The image presented here does not align with Hades/Sheol spoken of in the Old Testament (Psalms 6:5; Ecclesiastes 9:10). Instead, it uses this imagery as a stage to reveal the heart of the rich man and the justice of God. To better grasp its meaning, we must consider the context provided just a few verses earlier:

Luke 16:14–15 – ¹⁴ The Pharisees, who were lovers of money, heard all this, and they ridiculed him. ¹⁵ So he said to them, “You are those who justify yourselves in the sight of others; but God knows your hearts; for what is prized by human beings is an abomination in the sight of God. (NRSV)

With this audience in mind—religious Pharisees devoted to wealth and outward appearances—Jesus crafts a story that exposes the devastating consequences of spiritual blindness and societal neglect.

The rich man, clothed in “purple and fine linen,” likely symbolized the religious elite as high priests wore such garments (Exodus 28:5; Exodus 39:29). After his death, the rich man addressed Abraham as “father,” and Abraham called him “child,” highlighting his Jewish identity. Meanwhile, Lazarus, a beggar covered in sores and tormented by stray dogs, represented the marginalized and forgotten. To the original audience, the rich man epitomized divine favor, while Lazarus symbolized a curse. But Jesus turns these assumptions on their head.

After death, their roles are reversed: Lazarus is comforted in Abraham’s bosom, while the rich man suffers torment. What follows is a dialogue about Lazarus warning his brothers to avoid suffering a similar fate, being subjected to the cleansing fires of justice. Even in the afterlife, the rich man’s arrogance persisted. He saw Lazarus not as an equal but as someone to send on errands. Yet, Abraham’s response highlights the futility of their warnings, drawing parallels to the recurring biblical theme of ignored cries for justice (2 Chronicles 36:15-16; Job 34:28; Psalm 34:6; Proverbs 21:13; Isaiah 58:6-7; Jeremiah 22:16; Amos 5:10-12; Amos 8:4-6). Despite countless appeals on behalf of the poor and oppressed, the people’s hearts remained callous.

The Sin of Apathy

William Barclay richly explains the rich man’s sin, whom he calls Dives (Latin for rich):

The sin of Dives was that he never noticed Lazarus, that he accepted him as part of the landscape and simply thought it perfectly natural and inevitable that Lazarus should lie in pain and hunger while he wallowed in luxury. As someone said, ‘It was not what Dives did that got him into jail; it was what he did not do that got him into hell.’ The sin of Dives was that he could look on the world’s suffering and need and feel no answering sword of grief and pity pierce his heart; he looked at a fellow human being, hungry and in pain, and did nothing about it. His was the punishment of the man who never noticed. It seems hard that his request that his brothers should be warned was refused. But it is the plain fact that if people possess the truth of God’s word, and if, wherever they look, there is sorrow to be comforted, need to be supplied, pain to be relieved, and it moves them to no feeling and to no action, nothing will change them. It is a terrible warning that the sin of Dives was not that he did wrong things, but that he did nothing.^[4]

Emphasis was added to highlight key details.

The parable reminds us of a sobering truth: the rich man’s failure wasn’t active cruelty, but passive indifference. He didn’t steal from Lazarus or mock him, he simply failed to help. His comfort came at the cost of ignoring the suffering on his doorstep.

The Challenge for Us

This parable cuts to the heart of Jesus’ earlier warning: “God knows your hearts.” The rich man’s outward respectability concealed an inner apathy that allowed him to ignore the surrounding injustice. For those who seek to participate in God’s kingdom, the message is clear: righteousness isn’t passive. It’s not enough to avoid wrongdoing; we are called to actively confront inequality, to comfort sorrow, and to meet need with compassion.

In a world that prizes power, wealth, and self-gratification, Jesus challenges us to reflect a countercultural kingdom—one where love moves us to act, where we pursue justice urgently, and where no one dismisses any human being as “part of the landscape.”

Will we notice the poor and marginalized in our midst? Or will we, like the rich man, allow the status quo of inequality to continue, thinking it natural and inevitable?

Loving Completely

The Comfort of the Familiar

It’s natural to gravitate towards those who share our values, beliefs, and backgrounds. Loving our friends, supporting fellow church members, and volunteering within our communities are all commendable acts of love. These acts strengthen our existing bonds and contribute to the well-being of our immediate circles.

However, Jesus challenges us to go beyond the comfortable confines of our “in” groups. He calls us to a radical, expansive love that extends to those on the margins, those who differ from us, those we might even consider our enemies.

Throughout Jesus’s ministry, he consistently reached out to the marginalized and outcast. He dined with tax collectors, engaged with those considered sexually immoral, and challenged societal norms by interacting with lepers and Samaritans. He saw their inherent worth and offered them love and a safe space, even when society condemned them.

Loving Our Enemies

This call to love our enemies is not merely a suggestion; it’s a divine imperative. It’s a challenge to confront our own biases and prejudices, to see beyond outward appearances and recognize the shared humanity in every person.

Loving our enemies doesn’t mean condoning harmful actions or compromising our values. It means choosing compassion over judgment, seeking understanding over condemnation. It means building bridges instead of walls.

Here are some ways we can practice this radical love:

• Challenge our assumptions: Take time to learn about those who differ from us. Listen to their stories, understand their perspectives, and challenge our own preconceived notions.
• Seek common ground: Even amid disagreement, look for areas of shared humanity. Find common goals and work together towards solutions that benefit everyone.
• Extend grace and forgiveness: Recognize that everyone makes mistakes. Offer forgiveness and extend grace, just as we have received forgiveness and grace ourselves.
• Advocate for justice: Speak out against injustice and inequality. Use our voices and platforms to amplify the voices of the marginalized and oppressed.
• Practice empathy: Put ourselves in the shoes of others. Try to understand their experiences and feelings, even if we haven’t lived through the same challenges.

The Transformative Power of Love

Loving our enemies is difficult. It requires intentionality, courage, and a willingness to step outside our comfort zones. But it is in these uncomfortable spaces that true transformation happens.

When we choose love over hate, compassion over judgment, and understanding over division, we not only change the lives of those around us, but we also become transformed ourselves. We become more like Christ, who loved unconditionally and embraced all.

---

^[1] Alfred Plummer, A Critical and Exegetical Commentary on the Gospel according to S. Luke, International Critical Commentary (London: T&T Clark International, 1896), 288–289.

^[2] John Nolland, Luke 9:21–18:34, vol. 35B, Word Biblical Commentary (Dallas: Word, Incorporated, 1993), 592.

[3] Sederer, Lloyd I. “What Does ‘Rat Park’ Teach Us about Addiction?” Psychiatric Times, June 10, 2019. https://www.psychiatrictimes.com/view/what-does-rat-park-teach-us-about-addiction.

^[4] William Barclay, The Gospel of Luke, The New Daily Study Bible (Louisville, KY; London: Westminster John Knox Press, 2001), 254.