Parables: Keys to the Kingdom - The Good Samaritan

Luke 10:29-37- Kirk Rupprecht 

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Transcript

SPEAKER_00 0:35

I'm wondering if some of these can go from this is the word of the Lord to like Wii Sports intro. I mean, this is a little ridiculous. But if you guys are here, um, yeah, um, some of us are tired this morning. So I see them. Um, next one, some might be more spinning up. Um, real quick, just um excited. We um had just an um some um other place. I gotta get my okay. Here we go. We had a great senior celebration last week for youth group, and then those guys are here today. Um they're measuring this week some exciting for them, some um, yeah. So here we go. One of my favorite parables, just like in um, I was not gonna play, but this is definitely one of my favorite parables of Jesus. And I think it's really important because it's a very known parable, right? And it's not in the church. People have heard the idea of the good Samaritan, right? So as we look at this passage today, I want to just take a look at um kind of the feel of what people might really think this is about, which which there's a lot of layers of what this um teaching is about, but I do want to look at just kind of one major theme today. Just just really something pretty, pretty simple, right? Because we can look at this parable and the takeaway from whether those inside and outside the church is this, it's like, hey, just don't be a jerk, right? Be be kind to people, right? Be be a nice person, right? Kindness is almost at times looked at as the center of this parable. And there is this beauty of kindness and and care and compassion that we see in this parable. Yet I think Jesus actually, he gives a little bit more direction in what he's trying to show us in uh in this passage here. And so we're gonna look at the passage today. I want to do so from uh it's it's typically how we go through uh our our passages throughout, but I'm gonna look at it from this lens of what's called exegeting the text. So we're in Luke, we're gonna exegete. Now, what that word means, well, Google tells us this that it's the process of carefully digging into a text, interpreting it, and analyzing it, and then unpacking it with the desire of this of discovering the true meaning. Now, the opposite approach is what's called this eegesis. And here's what happens is we take a text and instead of looking at from the cultural context there, we place our own kind of modern uh principles or thoughts or understanding assumptions into the text. And so we're gonna uh go through this text today uh as best we can, verse by verse, line by line, just kind of looking and unpacking what this parable of Jesus is gonna teach us this morning. So here's where I really just want to bring us to. Um it's a it's a just a big picture takeaway, and it's this it's the parable of the Good Samaritan, it's a clear presentation of the gospel. That that's just what we're gonna see today. If you've heard the gospel, if you've responded to the gospel, you will see the gospel. In this account today, there will be that gospel um realization. Now, what I want to do also is recognize like there are themes throughout, right? So the gospel is the big theme, and there's themes that we're gonna look at throughout this passage. And kind of you can picture this way like if you look at a budget, right? There's this one big number, and then below it are what's called like budget items. And so we're gonna look at this big number, which is the gospel, and then we're gonna draw out just these kind of bucket items uh under underneath. So here we go. Um the first one we see here is we're gonna look at man's internal lawyer. That's the first item we see as Jesus he responds in this opening portion of it to the reality of the human heart. Now, now, before we go um to this first line item here, I want to just back up a little bit. Earlier in Luke chapter 10, here's what's going on. Jesus is sending out 72 disciples. He's doing so two by two, and he sends them out to go proclaim the good news of the gospel. So right there we have this idea of the gospel, right? And Jesus is kind of setting that up with the Good Samaritan here. But Jesus makes this notable statement. He says, The harvest is plentiful, but the the laborers, there are few. And so what Jesus is declaring is, hey, there's no shortage of people who are um in need of the gospel, right? There's there's no there's no shortage. In fact, Jesus says, There is a harvest that awaits his disciples. And so so look, hold on to this as we move into this text because it does, it connects directly to the parable here. So the disciples go, and when they return, they come back rejoicing. That they're that they've seen, hey, Jesus, what you said is true. People have responded, lives were impacted, right? Jesus, he he then uses this parable to not only reinforce the people that that the that people need to hear the gospel, but he also does this, he also uh really draws out what type of people who who needs to hear the gospel, what kinds of people. And the way he does this, he does this from this question of a lawyer, okay, which as Ken shared earlier, right? This lawyer in the crowd. Now we can't glance over the reality of of this character, right? The lawyer. It's really important. The identity of this person, it really does matter. And so Luke 10, 25, that kicks off with this interaction, says, Behold, a lawyer stood up and put him to the test. So here's what's happened at this moment. This man is kind of doing the lawyer-y thing here, right? He's he's he's cross-examining Jesus, right? Cross-examining no pun intended there. Uh, but it's almost as he's putting Jesus like on the witness stand. He's like, uh, I like to call my next witness Jesus of Nazareth. And this man is doing this. He's attempting to test Jesus. He's he's attempting to just see, okay, what is this guy all about? And and what what do I have to do to really um be in his in good standing here? And here's how this connects to our line item: this idea that we're we're looking at the internal lawyer. Right? This man isn't merely here looking for information. That's that's not necessarily his goal. Right? He's looking to establish his personal standing. He's looking to do this to prove and to prove what makes him right in the eyes of God. Now, how do we we know that? He he goes, he asks us, he says, Teacher, what shall I do to inherit eternal life? Now remember, this question, it's not out of curiosity. He's a lawyer, right? He knows the law. In particular, he's well versed in the Mosaic law, the law that God gave through Moses to the people of Israel. So this man, he's not seeking information. That's not at all at all what he's doing. He's he's really kind of doing this, he's kind of testing qualifications of Jesus, and he's attempting to offer his own, I'd say, good efforts of keeping the law as his uh access to eternal life. Now, now here's here's where the lawyer, or what the lawyer, I'm sorry, is representing in this account. The lawyer, he's an archetype, I would say, of the human condition. If you think about it, because of sin, because of fallenness, right, our desire is to be accepted as good, worthy, and we all at times we tend to move into the position of our internal lawyer, justifying, defending, trying to prove ourselves, right? Establishing our own righteousness that that that hopefully places us in the right standing. And so Jesus, he knowing this man isn't genuinely seeking direction, but it but is really instead trying to justify himself, he decides he's gonna play along with this courtroom scene. So Jesus responds, says, Okay, Mr. Lawyer, since you're so uh familiar with the law, well, tell me your understanding of it. And and here's what the lawyer does the lawyer responds with uh what's called the the Shema. This is what what the the law, the Israel's central confession of the faith. We see this in in Deuteronomy chapter 6. It says, You shall love the Lord your God with all your heart and with all your soul and all your might. So this is the lawyer's first piece of evidence that he that he knows what's going on. But then he offers um the follow-up command, which is found in Leviticus chapter 19, uh, verse 18. It says, But you shall love your neighbor as yourself, for I am the Lord, right? And his response back to Jesus is essentially this it's it's love God and love others. Now the lawyer isn't wrong in that, it's it's a good answer, right? What he offers Jesus is rooted directly in God's command. It's even the offering that Jesus gives in the great commandment in Matthew, he says this. Jesus replied, Love the Lord your God with all your heart, with all your soul, with all your mind. This is the first and greatest commandment. The second is like it love your neighbor as yourself. All the law and prophets hang on these two commandments. So Jesus, this this lawyer's answer, and he responds, he says, You've answered correctly. Now, for many sitting there, um, that could have been the end of this conversation, right? We've been like, okay, case closed, wrap it up, we got it. Love God, love others, let's go home. However, apparently the lawyer uh isn't satisfied. Remember, he he isn't really seeking understanding, he's seeking justification. And Luke even tells us that this, he says he desired to justify himself. And so the lawyer he follows up with another question. This is what this is, and who is my neighbor? Now, at first glance, this is maybe, you know, uh, it sounds like a reasonable question, right? Who is my neighbor? I need to know, right? But beneath the question is something much deeper. Because what he's really asking is this he's like, when it comes to loving my neighbor, well, what what what are the conditions? What are the boundaries? How far do I have to go? Who do I have to love? Right? He's really lobbying for uh what qualifies this this great commandment of God's, right? Which leads us to our next line on him in this budget here. It's it's sabotage of self-righteousness. And self-righteousness, that's really at the heart of the verses of verse 29. The lawyer, he's essentially saying this like, okay, Jesus, the law says, Love my neighbor. I'm doing that. I love the people who share my faith. I uphold the same laws, I love the people who uphold the same laws as I uphold, right? Who belong to the same covenant family that I belong to. So, so let me make sure I'm doing a pretty good job here and confirm for me, right, that these are the conditions, right? Maybe beneath all that too, maybe there's another desire of this lawyer. Like, you know, while we're at it, let everyone around me see how well I'm doing. What's that issue? That's that's what's called self-righteousness. That's the posture of a self-righteous heart. It kind of goes like this Jesus, let me highlight myself, and then allow you, Jesus, to highlight me as well. Now, now and now before we we become maybe critical of this lawyer, if we're honest, at times that that that can be uh a little bit of like lawyer that ends up living inside of our our hearts as well, right? Self-righteousness almost has like a sneaky way of just kind of showing up in our lives. And I recognize sometimes it's like um, well, at least I'm not like them. Or I'm at church every week, or well, you know, I know my Bible, I serve, I give, right? I got I got things together. And what begins to happen is we slowly start building uh our identity around performance instead of this, instead of just the grace of God. Now, now here's why this becomes so dangerous because self-righteousness sabotages the path, not only the path that not only leads to salvation, but also this the path that leads us to sanctification. Right? Sabotaging salvation, of course, as we believe that it's our works that save us, but then sanctification being sabotaged as somehow we believe our righteous efforts are what changes us. But here's the reality the process of sanctification, it's it's the spirit of God at work. It's not our good works, right? It's the spirit who's continually reminding us of our need for Christ, and also this continually shaping us to look more and more like him, while all at the same time doing the work of changing us. And so sadly, self-righteousness whispers something like this if you want to change, you you got this, right? Convincing us like it's your own efforts, it's your own good deeds, it's your performance that makes us right with God. When self-righteousness takes over, here's what happens we stop seeing our need for grace, we stop seeing our need for Jesus, we stop seeing our need for the Spirit's work inside of us. You see, self-righteousness, and actually it does this it attempts to sew back up the veil that Christ tore down. The sacrificial and atoning work of Christ, right? That tore the veil between God and man in two. Self-righteousness ultimately attempts to kind of get the get the needle out and try to sew that veil back up. Now, if you know the Old Testament um sacrificial system, the reality of the veil being used, here's what it is The veil was used because of the holiness of God and the sinfulness of man. Meaning people could not just casually walk up to the presence of God without covering outside of themselves. So those who entered into what's called the holy of the holies, the place where sacrifices and atonements were offered before God, they didn't simply just like stroll in, like however they wanted. If they did, the holiness of God would have consumed them. And not because God was vengeful, God was cruel, it's just because the overwhelming perfection and holiness of who God actually is. And so in the Old Testament context, the people of God understood there was a separation. And then, of course, then comes Jesus, right? The one whose sacrifice was sufficient for sin. One atonement, one time for all time. And so when we read, though, the crucifixion accounts of Jesus' death, here's what happens: the literal veil in the temple was torn in two. It was it was torn, and it was not this, not from the bottom to the top, right? As though man had worked his way upward, but but rather from the top to the bottom. God making himself a way to then bring man and God back together. Signifying that access to God now was done through the work of Christ. And so self-righteousness, as this lawyer shows us, just becomes such a danger when we desire to want to just sew back what Christ has already torn down. Here's our next line item it's compassion offered stems from compassion received. So here's what happens. The story begins with this trap man traveling from Jerusalem to Jericho. And here's the thing: this road, uh don't pass over this. It really matters because at this time this road has a reputation. It was a dangerous road. It was known for steep terrain, uh, caves, hiding places for thieves, violent attacks. It was often called this the way of the blood. And now Jesus doesn't tell us why this man is traveling here. And that that's that's that's not the point. Right? The audience, they already knew the conditions of the road, and they they knew his danger, they knew his hardship, they knew suffering, they knew uncertainty. And while Jesus is telling a real story, right, people could understand that here's what happens: this road paints such a picture for all the audience, right? It's a picture of the road of a life lived in a fallen and broken world, which we know the reality of that road also well. We know that life has a way of leaving some wounds in its path. And so what happens on this road? Well, this man gets beaten. Like, how real is that? On the road of life? Right, how many of us know exactly what that feels like? And maybe not physically like this man, right? But but we've taken some real hits. Some loss, some pain, disappointment, maybe betrayal, suffering. So the reality of sin's impact has left wounds on all of us. And this man literally, he gets robbed, he gets beaten, and he's left for dead simply because he's traveling on that road. Left in the need of the care of someone else. And and and I remember moments in my life like that where I just was just left, felt like just lifeless. I remember experiencing that something after losing my best friend Jay uh to a tragic heroin overdose. I remember just feeling so overwhelmed by that loss that so beaten down by the weight of grief, and I just felt lifeless. Like I couldn't even put one foot in front of front of the other. And it's possible maybe some of us today are just you know feeling feeling that level, right? That that place where the pain hits so deeply that you don't even feel like you have the strength to even move forward. That's where this man is, that's where he finds himself. He's so wounded by brokenness around him that he has no ability to get himself up, no ability to move himself forward. And this man's condition is incredibly relatable. Right? Notice something important. This lawyer who's been relying on self-righteousness, he's now being confronted with the reality that we all eventually face. That at some point in our lives, reliance on ourselves it stops being an option. And I love that Jesus confronts us to reality through this story. So as the audience and us begin connecting with this man's tragic situation, Jesus introduces some additional travelers to the road. And the first one is this, the first one is a priest. This is a Jewish priest, a representative of God within the community, and someone seen as like a spiritual authority, someone expected uh to reflect God's heart to people around, and knowledge, right, of the word and also the way of God. And so immediately everyone's listening to this and they're like, okay, look, awesome, help is on the way, right? But then plot twist. Look what happens. The priest sees the man in desperate need and he just keeps walking. And the others like, wait, wait, what? Like, seriously, right? And immediately, I don't know, people are just gonna be asking, and I asked him to read this, like, why? Why in the world? And and now listen, maybe some in that time are are trying to figure out justification for him. One thought might be like, well, he's a priest, maybe he's trying to remain ceremonially clean around uh according to the law, right? Because you look at this passage in um Numbers, it says, Whoever touches the dead body of any person shall be unclean for seven days. So one possibility for this priest, the explanation might be um he considered the priest doesn't want to uh become ceremonially unclean by touching uh a dead body. And so for the sake of purity, maybe he just keeps on walking. Well, others may have thought, well, he's an important man of God. He has responsibilities. He has studying to do, teaching to do, spiritual matters to attend to. He can't stop for every person in need because there's just so many who are depending on him. And honestly, some in the audience may have found ways to justify just the priest just passing by. But but notice something interesting. Jesus, he never uh provides a reason. He never tells us why the priest walked away. Now, maybe that's intentional, right? Because Jesus is trying isn't just trying to expose one man's motives. He's he's trying to do this, he's trying to expose the human heart. Acknowledging how we can become so really good at assigning value based on um titles, positions, status, roles, like influence, and even doing so inside the church, right? We start valuing others based upon the position instead of valuing what God values. What does God value? People is creation, those hurting within mist, those who are beaten down by life, those carrying wounds, those struggling beneath the weight of their circumstances. And so, as people of God, for us, we we can be really good at giving a path when we're actually called to become a path. That's our role. A path towards care, path towards healing, a path towards hope, a path towards salvation, to restoration, path towards Jesus. All right, and no title, no specific position, no role, right? None of it places us above caring for another broken condition. It reminds me of the account where um the man is unable to get to himself, to Jesus himself, and his friends, they refuse to let his condition become the end of the story. And so they literally they carry up him up to the top of the roof, they climb up there, and then they they drop him down, lower him there, so he could be healed by Jesus. They saw he couldn't do it for himself and decided we'll help you, we'll carry you there. That's our calling. As followers of Jesus, whatever our role is, pastor, leader, elder, volunteer, church member, whatever it is, we move people towards Jesus. So the priest he goes by, and yet here's another character Jesus introduced. We see another traveler. It's a Levite. And everyone listening is probably like, yes, here we go, right? This is it. Because here's the thing about a Levi. A Levi had the responsibilities that were connected to the temple. Maybe some modern languages uh think of like functioning in a role of a deacon or just serving in a ministry, right? His role wasn't necessarily teaching the law, his role was carrying out the ministry and the service. And the crowd is thinking, like, okay, maybe the priest, yeah, he had responsibilities. We can justify that. But now the hands and feet of Jesus have arrived, right? They've shown up. Finally, this man is gonna get some help. Plot twist again. Levite avoids him. He passes by. And again, the justification starts to rise. Like, well, okay, well, maybe he had to get to the temple, right? Maybe he had to make sure everything's ready for Sunday morning service, right? Someone has to prepare for worship, someone has to keep everything running smoothly. Now, listen, let me let me be clear. Yes, order matters, preparation matters for service, stewardship matters. I'm not dismissing those things. But the question becomes when do those things become more valuable than the people those things are meant to serve? Because it's possible we can become so committed to maintaining a structure we neglect the people inside of it. It's like this someone maybe who um spends every moment like keeping their house spotless, everything's organized, everything is placed while inside the walls, relationships are fractured, strained, messy. But you know, hey, at least the house looks good. And I wonder if Jesus is exposing something deeply human in us, our tendency to prioritize like presentation over people, or just um optics over compassion, appearance over presence. And maybe that might be true in our homes, but I it's definitely at times true in the church too. When you look at Jesus' ministry, who did he continually move towards? The messy people, right? The the wounded people, the sinners, the lepers, the unclean, the marginalized, right, the outcasts, the people that many others kept walking past, but people that Jesus continually moved towards. They were the ones who couldn't hide their mess. Their mess was just out in the open. And one of my concerns for the church in the West is sometimes become really good at managing where the mess is allowed to exist. Like, yeah, sure, messy people are welcome, but maybe keep the mess over there. Keep it contained, keep it in that room. Think about it, uh churches host recovery groups and praise God for that. But it typically, where do those groups typically end up? The basement, right? Side room, auxiliary room. It's almost like just unintentionally communicating, yeah, the mess is welcome, just not in the sanctuary, not in the main room. Now, listen, I'm not criticizing churches who have designated spaces, right? There can be practical reasons. I'm just talking about something deeper. Sometimes our hearts, they can function that way too, right? Because Jesus continually invites the messiest people into his presence. He offers them a seat at the table. Why? Well, because all of us have some level of mess. And sure, we may try to clean up before Sunday. We might tidy up, you know, a little clutter, maybe put on a smile, maybe give a doing all right, brother, right? But the truth is, we all arrive carrying bruises, wounds, struggles, broken places. And what every single one of us shares in common is this we need a healer, we need a savior, we need a rescuer. Honestly, that's one of the reasons we're called commonplace church. It's simple, right? That despite of our different stories, our different paths, our different backgrounds, maybe even different social statuses, preferences, we all share this one reality in common. We all need Jesus. That's why we're here. So the Levite joins the priest in walking past this mess, and then Jesus introduced another character. It's a character who becomes this complete contrast to the religious representatives everyone would expect it to help. It's the Samaritan. And what we often miss is in the story is just how shocking this moment would be for the for Jesus' audience. Because through a Jewish lens, here's the thing Samaritans were despised. There was deep hostility, there's deep division, deep mistrust. They were viewed as outsiders, they were viewed as enemies. And so imagine a crowd listening to Jesus, right? The priest failed, the Levi failed, and then Jesus says, a Samaritan? Right? You can, heads would be turning. Wait, a Samaritan, no way. Right? Because in their minds, the Samaritan wasn't supposed to be the hero of the story. He wasn't supposed to be the compassionate one. He wasn't supposed to reflect the heart of God. But that's exactly what Jesus does. Because Jesus has a way of using people we least expect to expose what our hearts often refuse to see. And the Samaritan doesn't simply recognize brokenness and moves on. He doesn't just acknowledge the pain and say, hey, somebody should really do something about that. He goes much further. Look what he does. He had compassion. He went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal and brought him to an inn and took care of him. And the next day he took out two dinari and gave them to the innkeeper, saying, Take care of him, whatever more you spend, I'll repay when I come back. So what does the Samaritan actually do for this man? First, he has compassion. He sees what the road has done to him. He sees the wounds. He sees the pain. He sees that this man has been beaten, he's been robbed, and left for dead. Now listen, Jesus doesn't tell us what specifically cultivated the compassion within the Samaritan. But if you think about it, right, the road the Samaritan himself walked in life, well, perhaps there's something there. Because simply carrying the identity of a Samaritan, he would have inherited wounds of his own. He knew what it was like to be looked down upon, excluded, despised, dehumanized, even called names. And so while his wounds may not have been the same as this beaten man's wounds, he still understood pain, brokenness, what it felt like to be harmed, right? Acknowledging perhaps compassion will begin to grow when we recognize the common reality that exists among all of us. We all live in this broken path. We've all been wounded by sin's presence in some way. We've all felt pain, carried bruises. And from that place of compassion, the Samaritan, he doesn't just sympathize, he also does this, he takes action. I love this. He gives up his own animal, something valuable to him for the sake of someone in need. Like he brings this man to a place then of refuge, it's a place of healing and restoration for that to begin. Now don't miss this next part because it would be absolutely would have floored Jesus' audience. He then pays for the man's stay. He generously gives what belongs to him for the sake of this broken strangers. Now, not because they shared belief, not because they shared culture, not because they shared the same status, not because any terms, condition, but because they shared something every human being shares, their dignity. And then Jesus gives one more detail. He says, Whatever more you spend, I will repay when I return. He says, Don't, and don't miss this. Like the Samaritan isn't just like meeting tonight's needs. He's committing himself to this man's ongoing care. And so once again, Jesus' audience would have been speechless, especially this lawyer, right? Because now Jesus turns the courtroom around. And instead of this lawyer questioning Jesus, Jesus gives this question back. He says, Which of these three proved to be a neighbor? Now this isn't a trick question, right? It's pretty obvious. Priest walked away, Levite walked away, Samaritan moved towards him. And so the lawyer responds, the one who showed mercy. Now notice the lawyer can't even bring himself to see the sage, the Samaritan. The one who showed mercy. Sad. But Jesus closes by bringing this entire conversation back to where it began. Right? Because the lawyer originally asked this, What must I do to inherit eternal life? And Jesus has spent this whole conversation, he's exposing something incredibly deep. He's exposing grace. He's exposing mercy. Right? Mercy is this incredible offering, this key of the kingdom here. And Jesus, he does this so powerfully through this passage. He he brings about the mercy of God that we see in the gospel. In the gospel. John 10 10 says the thief comes to steal and destroy. And what we recognize is as we exist and we experience this broken world, we recognize we can't fix it on our own. Now, yeah, maybe sometimes we look to rescuers along the road. Maybe we look towards the the priest, which is this representation of knowledge, right? And we think as long as we know enough, we can we can save and rescue ourselves, only to find out that's not the case. Or we look towards the presentation of the Levite, right? I can work my way out of this, I can be good enough, I can work hard enough, I can accomplish enough, right? But but that doesn't fix our brokenness. Yet there is one who can. And this is the unexpected outside of the story, the Samaritan, right? The one nobody expected, the one whom nobody would have chosen, the one everyone listening would have just likely dismissed, the one who would have been rejected. But he's the one who moved towards the brokenness. And not only does he move towards the brokenness, he binds up those wounds, he carries burdens. But then in exchange, he does this. And it's not like like in the story, it's not just this one night kind of stay, right? It's as long as we are with him, as long as we are found in relationship with him. And this is the incredible reality. Jesus is pointing out this this is the message of the gospel here. This is what we see, right? That that we have been broken by sin. And yet, as we try to put ourselves together through knowledge, work, whatever it might be, we come to realize when we get to that brokenness, there is one who can heal. There is one. And that and that's the path to eternal life. That answers the question of this lawyer that starts at the beginning of this whole conversation. And so, my my just my encouragement to us if if maybe the idea of the gospel is something that's new, I just want to invite you, you know, wherever wherever you find yourself, maybe maybe you are in a state of just feeling broken, kind of like just feeling left like this man on this road. Jesus is is there and he wants to bind up those wounds, he wants to heal. Not only that, he wants to offer life eternally. With that, I want to just um pray for thank God for the beauty of the gospel. Lord is uh is incredibly powerful, and um, there are just themes of yeah, we we need to love all people, Lord. We need to see all people as neighbors, Lord, made in your image, God. And those are really powerful takeaways, Lord. But in the same sense, Lord, the the the gospel, Lord, is incredibly, incredibly important and valuable. It's the gospel that transforms, Lord. It's the gospel that restores, it's the gospel that redeems, Lord, it's the gospel that gives hope, it's the gospel that that allows us to not just have eternal life, but also have abundant life with you. And so, Jesus, we thank you for that offering. We thank you for seeing us in our condition, just beaten by sin. And yet you had compassion, and that that compassion led to the action. And that's Lord, where we see. And so we thank you. We love you, and just pray in your name, Jesus, amen.