The Good Samaritan - Part 1 (Timeless)

We take some time to start a look at the Parable of the Good Samaritan as found in Luke 10:25-37.  We take some time to understand the context of the parable, who the Samaritan was, who the story was told to, and why.

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Transcript

Dave [00:00:02]:
And so who were the Samaritans?

Chad [00:00:04]:
Yeah. That I don't know as much about.

Greg [00:00:06]:
Oh, they were part of this RV and campground club.

Dave [00:00:09]:
Yeah. I did know that. Good Sam's. So what are we talking about tonight?

Chad [00:00:39]:
Well, it's the parable of the sower.

Dave [00:00:43]:
Wait. Parable of the sower?

Chad [00:00:45]:
No. What? No. No. No.

Dave [00:00:47]:
The good Samaritan. Woah. Let's try that again. Hey. So what are we talking about tonight?

Chad [00:00:51]:
I thought it was a parable of the sower.

Dave [00:00:53]:
You've never said you said good Samaritan. I've been getting ready for good Samaritan this whole time. When I say that, I looked it over 3 times. What did I say? I mean, we can do the parable of the sower and seed.

Chad [00:01:05]:
I think autocorrect got me.

Dave [00:01:08]:
You mean the sower the sower in this the parable of the sower got autocorrected to the good Samaritan?

Chad [00:01:15]:
Okay. So there's Dave saying let's go with the Good Samaritan. Yeah. Alright. Well, I'm going in blind.

Dave [00:01:24]:
So you can ask a

Greg [00:01:25]:
lot of really

Dave [00:01:26]:
probing questions. I will.

Chad [00:01:29]:
I will ask many questions. So who is the Samaritan we speak of? Is this like the RV camp? Good one?

Dave [00:01:35]:
Or is this Bad one.

Chad [00:01:37]:
Is this like the RV campgrounds that I go by all the time? Good Samaritan, Good Sam?

Dave [00:01:42]:
Is that what that stands for? Good Sam? Yep. For real?

Greg [00:01:46]:
Yeah. Oh, Dave.

Dave [00:01:48]:
Why why would that be an o, Dave? Like, it's such a disappointment that the way name Sam refers not to Samuel, but Sam here.

Greg [00:01:56]:
Sam. How would

Dave [00:01:57]:
I know that?

Chad [00:01:57]:
Now in the seventies, they had to rebrand the campground because they

Dave [00:02:01]:
where I was in the seventies. I know. Where were you? Just ring the bell. Just there you go. Everybody knows what that means. I was in Japan. Missionary kid. Okay.

Dave [00:02:11]:
There we go. The truth is I didn't know it's good. But that kinda makes sense about the doesn't he have a, like, a halo on top of his head? Good Sam?

Chad [00:02:21]:
Well, yeah,

Greg [00:02:21]:
it's all heading up. Yeah.

Chad [00:02:25]:
Yeah. Really? Well, in in the founder of they had to rebrand it in the seventies because the founder of the campground named it after his son, but he called it son of Sam. And

Dave [00:02:35]:
Oh, shut up. What? Nice traffic. I'm not gueelable. Okay.

Greg [00:02:45]:
Oh, wow. I'm so glad I came today.

Chad [00:02:49]:
Yep. And

Dave [00:02:49]:
I can't believe you, Greg. So Good Sam is short for Good Samaritan? Yes. It is. Did it originally

Greg [00:02:59]:
was it because they come in to help you when you're broken down on the highways and the byways, Dave.

Dave [00:03:04]:
How does a campground come and help you on the highway? It's not

Chad [00:03:07]:
It's a place to stop and get get rest and a place to

Dave [00:03:11]:
so it's like it's like the the innkeeper. Right. Okay. Sure. There you go. Sure.

Greg [00:03:17]:
Now I know.

Dave [00:03:20]:
Did you know that the Yogi Bear campgrounds were, like, based on Yogi Bear? I had a suspicion. Jell O stone Jell O stone? Jelly stone? Nice. Oh, Dave. I can't believe you said Jell O stone.

Greg [00:03:38]:
The Good Sam Club isn't just RV. It's RV and travel. Oh, that's true. It's like it's kinda like RV and triple a.

Dave [00:03:45]:
Like, let's keep talking about this because I care about it so deeply.

Chad [00:03:51]:
Yeah. We're kind of how do we

Dave [00:03:52]:
even get on that? Oh, because we're talking about the good Samaritan.

Greg [00:03:55]:
You forgot already.

Dave [00:03:57]:
Not the not the sower and the seeds.

Chad [00:03:59]:
Not the sower and

Dave [00:04:00]:
the seeds. Not the sower and the seeds. Good Samaritan. Good Samaritan.

Chad [00:04:02]:
Which I checked my text messages,

Dave [00:04:04]:
and you're right. It's you said good Samaritan. I did. Well, yeah, I did.

Greg [00:04:10]:
I I, yeah, I replied to the part where you said it there, Chad, so you can see.

Chad [00:04:15]:
Yeah. I I got it. I got it.

Dave [00:04:16]:
I got it. Just let it be known that they remembered properly.

Chad [00:04:21]:
That is For the record.

Dave [00:04:22]:
Wow. That is My record's pretty good lately. So how many Gospels are is the story of a Good Samaritan found? In how many gospels is the story of the good Samaritan found?

Chad [00:04:37]:
3, ain't it?

Dave [00:04:42]:
Pretty sure it's 1.

Greg [00:04:42]:
Yeah. It's 1.

Chad [00:04:43]:
Okay. I'm sorry.

Dave [00:04:44]:
Yeah. I'll cut that out. It's in 1. That's right. So this is not it's also in an interesting dialogue because there is, it's set up by a conversation that a lawyer or ruler comes to Jesus and ask a question, what must I do to inherit eternal life? Mhmm. So

Greg [00:05:08]:
And it's such a lawyerly conversation too.

Dave [00:05:10]:
It is very much so. Yeah. Yeah. Self justifying.

Greg [00:05:13]:
But at at the same time, it's not. It's an every man conversation.

Dave [00:05:18]:
True. True. But we're getting ahead of ourselves. So I was gonna say

Greg [00:05:21]:
I'm not ahead of myself. I'm right where

Dave [00:05:22]:
I wanted to be. Oh, so, yeah, the the what's interesting is Matthew 19 has a very similar setup where instead of Jesus giving the Good Samaritan, He asks, He says, you know, thou shalt not, point out thou shall not covet because the rich, young ruler is unhappy. He goes away unhappy because he's wealthy. But so both both of the

Greg [00:05:51]:
I think they're 2 different men. 2 different men.

Dave [00:05:53]:
I think it's quite possible. I I would have no objection to either situation, but but in both situations, God Jesus uses the law to show that the person he's talking to is lost. So that's a that's an angle we can talk about later. But so yeah. Good Samaritan, that is probably one of the most common Sunday school stories too, do I think? It's gotta be right up there. Yeah. Even from I think it's very popular even with, shall we say, more mainline liberal denominations that don't really believe in Jesus. They believe in Jesus.

Dave [00:06:37]:
That's a good example or something. Yeah. And that's a great story to tell because you can show how important it is to be good, but most of them don't put it into context. So

Greg [00:06:51]:
Alright. Mhmm.

Dave [00:06:53]:
Cool. This would be a fun fun discussion.

Chad [00:06:55]:
Yeah. I'm just freestyling here.

Dave [00:07:00]:
Do you want

Chad [00:07:01]:
me to read it?

Dave [00:07:01]:
Or Yeah. Go for it. Okay. You're gonna use the Chad standard Bible? Of course. Alright. The Christian standard.

Chad [00:07:09]:
Yes. Of course. Reading from Luke 1025 to 37. Then an expert in the law stood up to test him saying, teacher, what must I do to inherit eternal life? What is written in the law? He asked him. How do you read it? He answered love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind and your neighbor as yourself. Jesus said, you've answered correctly. Do this and you will live. But wanting to justify himself, he asked Jesus, and who is my neighbor? Jesus took up the question and said, a man was going down from Jerusalem to Jericho and fell into the hands of robbers.

Chad [00:07:53]:
They stripped him, beat him, and fled, leaving him half dead. A priest happened to be going down the road. When he saw him, he passed by on the other side. In the same way, a Levite, when he arrived at the place and saw him pass by on the other side. But a Samaritan on his journey came up to him. And when he saw the man, he had compassion. He went over to him and bandaged his wounds pouring on olive oil and wine. Then he put him on his own animal, brought him to an inn, and took care of him.

Chad [00:08:24]:
The next day, he took out 2 denarii, gave them to the innkeeper, and said, take care of him. When I come back, I'll reimburse you for whatever extra you spend. Which of these 3 do you think proved to be a neighbor to the man who fell into the hands of the robbers? The one who showed mercy, he said. Jesus told him, go and do the same.

Dave [00:08:46]:
Well read, sir. Thank you. So what's interesting about this text is it's fairly self contained.

Greg [00:08:52]:
Yeah.

Dave [00:08:52]:
It it doesn't it doesn't really, there doesn't seem to be and I I wanna be careful how I say this because the book is pretty well arranged, very specifically arranged, but there doesn't seem to be anything, like, in the broader context that informs, why this section is where it's at. There are some technical things said early on when in verse 26 when Jesus says, and he said to him what it is, what is written in law, how does it read to you? That's terminology that was often used in the rabbinical interpretation. The Jewish predecessors and contemporaries and Pharisees, etcetera would use that phrase, how does it read to you as a a kind of clue, like, how do you interpret this? Mhmm. And so it's kind of queuing us in that Jesus is dealing with someone who is a bit of an expert on the law and would know the history of interpretation on this phrase because there is a long history of interpreting that old testament passage, that you're supposed to love the Lord God with all your heart, soul, mind, strength, and love your neighbor yourself. Mhmm. And so, you know, there's certain questions that become really, really important interpretation and need to be answered if you're gonna know how to apply this. For example, what is love? Right? Is it the feeling of love? Are you supposed to, like, feel love for your enemy? Mhmm. Or is it a tangible active kind of a love that we normally think about like agape? Right? And then who's your neighbor? Because that was an important one because you could by defining who your neighbor is, you can limit you can limit who you have to show love to.

Dave [00:10:37]:
Right? So who's your neighbor? And if you say, well, neighbor is not the same as an enemy, now you have a really good excuse to hate on people or not treat them well Right. Which was very common. Yeah. So that's a really important thing to consider as we talk about this text is the is the history of how the Jewish people interpreted that. So do we wanna talk about that now,

Greg [00:11:02]:
or do we wanna hold off on that?

Chad [00:11:05]:
Hey, man. I You

Dave [00:11:07]:
were ready for the you're you're ready for the sower

Chad [00:11:10]:
the seed. I'm up for whatever, man. No.

Greg [00:11:13]:
I just love that that we get this you know, he's summarizing Deuteronomy 6. Mhmm. And, love the lord your God, which is a clear answer, and love your neighbor as yourself. And Jesus says, yep. You said it right. Good job. And then the lawyer, he's like, well, so tell me who my neighbor is. And because he wants he wants to, what does it say, desiring to justify himself, And that's what everybody wants to do.

Greg [00:11:51]:
They want to justify themselves. They wanna know they wanna know how far they can go. They wanna they wanna know how close to the edge they can go without going over the edge. And that's, like, with everything. And, you know, if you've ever worked with teenagers in a church and you talk about relationships and about purity, about sexual issues, they always wanna know how far I can go when you start talking about purity. It's it's not about being pure. It's about how far you can go. They're always trying to justify themselves, and and that's what this lawyer here now is doing.

Greg [00:12:32]:
He's he wants to justify himself to see exactly where does being neighborly start and and because he wants to know what he doesn't have to do. That's what he's looking for. Where does where does my loving my neighbor stop? Yep. Where where can I stop loving? That's what he's looking for.

Chad [00:12:52]:
Yeah. And, also, is anybody not my neighbor? You know, he's he's looking for who who do I have to do this with?

Dave [00:13:01]:
Right. Right. The use of that term justifies himself. Mhmm. I think it's not too common a word in the gospels, but it's very common with Paul.

Greg [00:13:12]:
Right? Mhmm.

Dave [00:13:13]:
And Luke and Paul were traveling mates, and so I could see why Luke would tend to use that terminology. But what's what's interesting to me is you have the very similar passage at the end of of Luke 18. You have the rich young ruler, which is a slightly different story where the rich young ruler asked Jesus, what do I need to do? It's a very similar question, and he he's able to quote the commandments and say he's kept them perfectly because Jesus quotes some of them. Mhmm. And then he brings up don't covet, and he he walks away sad because he realizes that he has not been able to justify himself. Right? But the contrast to that and right before that passage of the rich young ruler, which is in chapter 18 verse 18 following, is the Pharisee and the publican or the Pharisee and the sinner, and that's chapter 18 verses 9. And he says, and he also told this parable to some who trusted in themselves that they were righteous and viewed others with contempt. 2 men went up to the temple to pray, 1 a Pharisee and the other a tax collector.

Dave [00:14:24]:
The Pharisee stood and was praying this to himself. God, I thank you that I'm not like the others, right, the other people, swindlers, unjust, adulterers, or even like this tax collector. I fast twice a week. I pay tithes of all that I get, but the tax collector standing some distance away was even unwilling to lift his eyes to heaven, but he was beating his breath saying, God, be merciful to me, a sinner. I tell you, this man went to his house justified rather than the other. So you have that term justified again in Luke, and it's not the self righteous Pharisee. Right. Right? It's the humble sinner who contritely begs God for mercy Yeah.

Dave [00:15:10]:
Is the one who is justified. Right? And then you have the rich young ruler, which isn't has some explanatory power for how could this supposedly righteous. Right? It's kind of like the, you know, I'm really humble. I'm the most humble man. You know, as soon as you say you're humble, you've lost the humility award or whatever.

Chad [00:15:31]:
The humble brag. Yeah. I

Greg [00:15:35]:
don't wanna toot my own horn,

Dave [00:15:36]:
but I'm gonna toot my own horn. Right. I think the key point of this text is not that Jesus is saying, if you obey the law perfectly, you will be saved. It's inductively pointing out to the reader and to the individual going to the question that while, theoretically, if you could obey the law perfectly, then you could be just before God. The problem is no one is able to do that, and it doesn't take long to see. If you really understand the law, it doesn't take long to see that you actually violate the law a lot. Yep. Right.

Dave [00:16:20]:
And and so, therefore, you need to be like the sinner who says be merciful to me, a sinner, and that's the one who goes away justified. It's counterintuitive when you first read it because it sounds like Jesus is teaching justification by works. Right? Because he said, do this, and you will live. So I do think there is this in those scriptures a theoretical possibility. It's purely theoretical that if you could live righteously, perfectly, that you would. But the problem is you're a sinner by nature, so you don't have the capacity

Chad [00:16:53]:
Right.

Dave [00:16:53]:
Right, to use I think we've talked about have we talked about Augustine's 4 fold hermardiology before

Chad [00:16:59]:
in here?

Dave [00:17:01]:
Passy nonpaccare, nonpaccare, passy piccare. Flux capacitor. Flux capacitor. Okay. So this is a fun one. This people will people will enjoy this. I think this is really helpful. So Augustine came up with what he called his fourfold hamartiology.

Dave [00:17:16]:
So hamartiology just means a doctrine of sin.

Chad [00:17:19]:
Okay.

Dave [00:17:19]:
Right? So there's 3 words here in Latin. If you know these three words, you just throw them around in different orders. Mhmm. And you know it explains man with reference to its relationship his relationship to sin. K. Right. So passe means able, like possibility passe. K.

Dave [00:17:37]:
Non means not, and paccare, like, imprecatory. Paccare, it's not from imprecatory siren. Paccare means to sin. So Adam and Eve were passe pecare. They were able to sin. Right? So they're different than in the last date, but they're also not fallen. So they're what we would call innocent. So that's Passaicare.

Dave [00:18:04]:
Right? Then when they sinned, they became non posse, non pakare, which would be not able not to sin. Gotcha. So they're what we would call depraved. Right? They have total inability to please God because they are by nature fallen, and now we have, quote, a sin nature. Right? So non posse non bicar, not able not to sin. So you Adam and Eve before the fall, no or posse pakare, able to sin. The fall happens. Now they're non posse non pakare.

Chad [00:18:41]:
Mhmm.

Dave [00:18:42]:
Now Jesus comes and redeems people, and now they are passe non pakare, able not to sin. And then in glorification, when Jesus comes back, and we're all transformed into his fully into his image. Now we're, non posse peccare. We're not able to sin. Gotcha. So I don't even know why I started saying that, but, you know, So because of our fallen nature before we come to Christ, we are non Passe non Bacchari. So we have this fallen nature. So even though theoretically I'm going back to my main point was even though theoretically Mhmm.

Dave [00:19:27]:
We might be able to or not might be able to. Even though theoretically, if we were able to live a perfect life, we would be able to be with God. That's impossible because we're non Passe, non Bacchari, not able no. No. No. We're non we're yeah. Non Passe, non Bacchari, not able not to sin. Right.

Dave [00:19:47]:
That was a lot of Latin. No. It's 3 words of Latin.

Chad [00:19:50]:
Again and again. Yeah.

Dave [00:19:53]:
It's kind of a fun way to remember it though. It is. It's that's why it's fourfold because there's 4 different stages. Right. And it's kind of a redemptive historical way of looking at Yeah. Man's relationship to sin. Yeah. I

Chad [00:20:05]:
can see why Latin is a dead language.

Dave [00:20:08]:
Yeah. Yeah. I don't know. It's kind of catchy. I heard it once, and it stuck with me since then. So how about that? Yeah. Anyway, so because of that, so the the problem with the with the not to Richard Mueller, the lawyer who comes to Jesus is not just that he's a sinner. It's just he hasn't recognized it.

Dave [00:20:32]:
Right. And because he won't recognize it, he's not able to ask God for mercy, seek justification by grace. And that to me is the biggest one of the biggest challenges to come into Christ is humility because you have to admit that you can't do it for yourself. Right? And without God intervening in your life, you're not gonna be able to do that without his conviction, without his making us alive. Yep. We're not gonna be able to do that. So

Greg [00:21:01]:
So I think it's important when you look at the rest of this story that Jesus tells Mhmm. Is is you have to look at it being bookend with this, the lawyer desiring to justify himself, and you have to look there. And then when you look at the end of it, and Jesus says, you go and do likewise. Yeah. So you've got the lawyer trying to justify himself. And then at the end of it, Jesus saying, go and do likewise, and it never says what his response was. It never says, like, that he that he had a change of heart, that he was humble, that he was sad. Because with the rich young ruler that's in Matthew 19, you saw that he left sad.

Greg [00:21:49]:
Yep. That that the story left sad because he had all of these riches that he was unwilling. It's inferred. He was unwilling to let go of these riches to obtain eternal life.

Dave [00:21:59]:
Yeah.

Greg [00:22:00]:
It doesn't it we're just left hanging what the outcome is with this lawyer here. Yeah. And does does he take this to heart? Does he decide that this is how he's going to love his neighbor? Does he hear this story and realize that it's impossible to love like that? How could anybody because when you when you when we start going through this story and looking at this this, how how could anybody love like this on a consistent basis? Right. Your life would be overwhelmed Mhmm. With helping the poor and the needy all of the time. Right. So

Dave [00:22:38]:
yeah. Yeah. So do we wanna look at since we've now getting into the details, do we wanna look at the details of the actual Good Samaritan story?

Greg [00:22:48]:
I think we did enough. Okay. Well, let's, I guess, pack

Dave [00:22:51]:
it up. Okay. Let's go.

Greg [00:22:52]:
Let's look at the details.

Dave [00:22:53]:
Let's show this episode.

Greg [00:22:55]:
Let's look at the details.

Dave [00:22:57]:
So what's really interesting though is he doesn't. He actually makes the neighbor the recipient. No. I'm sorry. He actually makes the neighbor the giver of the love and not the recipient of the love, which is a little counter an expectation. We don't need to include this because it doesn't go it doesn't go anywhere. But, you know what

Chad [00:23:15]:
I mean?

Dave [00:23:16]:
When he says, who's my neighbor, he says that it's you would think he would say it would mean that it's the person in need. Yeah. But the neighbor is actually, according to Jesus in the story, is is the good Samaritan who gives the help, which is really counter to it. You know what I mean?

Chad [00:23:34]:
But that's

Dave [00:23:34]:
that like I said, that doesn't go anywhere that I can tell.

Chad [00:23:37]:
Yeah. Well, I mean, it kinda does though, doesn't it? Because, like, my understanding, I've heard it taught elsewhere that Samaritans were kind of a lower class or considered No.

Dave [00:23:48]:
They were they were half breeds.

Chad [00:23:50]:
Yeah. So to make a Samaritan the hero, the neighbor Yeah.

Dave [00:23:54]:
No. That I agree with.

Chad [00:23:55]:
Yeah. That's that would be pretty profound.

Dave [00:23:57]:
Yep. So let's talk let's go back for a second and talk about the history of interpretation in terms of how the Jewish interpreters discussed this command from from the old testament. Right. So we're supposed to love our neighbors as ourselves. Better define neighbor, and we better define love, but I I think the love part is pretty straightforward. I there was some controversy. There was lots of discussion about it, but it it doesn't feel like this is an emotional kind of love. Like, you're supposed to have good vibes for people or Yeah.

Dave [00:24:27]:
Have, like, butterflies in the stomach for people. Right? It's more about showing love. Right? So we're supposed to show love to our neighbors as in be willing to do tangible tasks of help. And and the good Samaritan story is actually clearly that. It isn't necessarily good feelings for him because I'm sure as a Samaritan, he felt pretty abused by the Jewish people. But anyway, yeah. So I think the real crux, and in this text, the real crux is who is your neighbor. Right? And the history of interpretation was everything from the person who is Jewish and is close to your proximity to to anybody, but you can hate your neighbor.

Dave [00:25:14]:
I mean, excuse me. You can hate your enemy. So it it would often be said something to the effect of, well, you have to love your neighbor, but you're gonna hate your enemy.

Chad [00:25:22]:
Ah, okay. Right? So So there was some wiggle room traditionally there.

Dave [00:25:26]:
Traditionally, there's lots of wiggle room.

Chad [00:25:28]:
And so this may also feed the lawyer's question. Yes. Yeah.

Dave [00:25:31]:
Right. And so if the way the story of the good Samaritan plays out, and, obviously, we'll talk about the relationship between the Samaritans, who they were, and and their their no love lost between the Jewish people and the Samaritans. Yeah. So that really does make a difference in how to interpret that. So the background that I'm very sure Jesus knew about was that neighbor is not defined biblically by most Jewish interpreters at that point. They're gonna take an interpretation that allows you to do something like hate your enemy or have a very, very limited scope of who doesn't be a neighbor. And maybe even in the most, like, in a maybe the more conservative reading would be love your neighbor as somebody who's Jewish, but it certainly would not include the dogs that were the Samaritans. That's not me saying that.

Dave [00:26:26]:
That's what they would have said. So

Chad [00:26:28]:
Right. Right.

Dave [00:26:28]:
Of course. Right. So that's my understanding of the history of the interpretation.

Greg [00:26:33]:
So, yeah, because it wouldn't include the heathen, the gentile. Right. Yeah. Because after all, they were told to, when they went into a foreign land, to kill everyone. When they went in to take the promised land, they were commanded to to kill everyone and Yeah. To leave no one because

Dave [00:26:50]:
it was spiritual.

Greg [00:26:51]:
And they and they didn't do that. So there is I think the

Dave [00:26:55]:
book of Enoch has something to contribute.

Greg [00:26:57]:
There there was it was a command. So there there was this idea that there were enemies that were worthy of death.

Dave [00:27:03]:
And so who were the Samaritans?

Chad [00:27:06]:
Yeah. That I don't know as much about.

Greg [00:27:08]:
Oh. They were part of this RV and campground club.

Dave [00:27:11]:
Yeah. I did know that. Good Sams. Yep. I'm starting to get that connection a little bit more now. You know? Yeah. No. So, Dave.

Dave [00:27:23]:
Oh, I got at least 2 reactions that are gonna make it on onto the digital record today. So, the Samaritans were the in 722 BC. Right? There's well, before that, you have the divided kingdom. Correct? So you have the northern 10 tribes, and then you have the southern 2 tribes, Judah and Benjamin. And Assyria comes in and just demolishes the northern kingdoms. And they their practice was less about carrying people away. It was more about intermarrying them. So if you think about what causes tribal conflict.

Dave [00:28:06]:
Mhmm. Well, you you you have families who are together because of the genetic connection, the familial connection, and these families, you know, continue to promulgate, and then you have these tribes. Well, one way to get rid of that conflict is to intermarry your people with them, and so the Samaritans were half breeds at best. Right? So they were the ones who intermarried with the Assyrians who came in in 7/22, and they are they actually had their own, canon. They had their own Bible. They're in their own Hebrew Bible, Samaritan Bible. They called it I think it's limited to the first five books, the books of Moses. It's called the Samaritan Pentateuch, And so and they had their own they had their own place of worship, and they were thought of as dogs.

Dave [00:29:10]:
The dog might have more status to a Jewish person than a Samaritan. So, traveling through could be perilous, and you generally wouldn't get a lot of treatment. You think about even how the woman at the well expects Jesus to treat her. Right? She's like, well, why are you even talking to me? I'm a Samaritan. Right. Right. And that was shocking to her because a Jewish person. And so that demonstrates their lack of understanding of the Abrahamic covenant that God was actually there to redeem the whole world.

Dave [00:29:46]:
He was going to be a father of multitude of nations. Right? He was going to be, Jesus is gonna redeem the whole world. So, yeah, so the Samaritans then were these half breeds that were not well loved by the Jewish people. So that's what makes this story so shocking. And really, in our day and age, it's really hard to find a parallel. Yeah. Because we were so, in a good way, we're so conditioned to not treat people based on skin color or genetic background. Right.

Dave [00:30:19]:
So it's really hard to find in today's day and age some sort of a parallel, but think about your worst enemy or the person you respect the least and project that onto the good Samaritan or the Samaritan, and that's that's what a Samaritan would be to them. So yeah. Yeah.

Chad [00:30:39]:
This might be my first time I experiment with, making 2 episodes out of a 1 one hour out of 1 of our

Dave [00:30:45]:
This would be impressive to do 2 episodes out of this one. That's a pretty short episode. Episode.

Chad [00:30:49]:
20, 30 minutes. Yeah. Something like that. But

Dave [00:30:52]:
That's a decent size. Yeah. Alright.

Greg [00:30:56]:
You got this? I'm just laughing at you saying short episode.

Chad [00:31:21]:
Thanks for joining us at Catfish Ministries. We hope you learned something with us and maybe had a laugh or 2 while you're at it. Please subscribe and leave a 5 star review. If you really like what you heard and wanna help us make more of these, look us up on buy me a coffee dot com. We can't wait to talk to you again next time. This is Chad for Greg and Dave signing off and saying remember America, it's always a great day to get catfished.