What is the significance (if any) of Jesus' using the verb *ginomai* rather than *eimi* when he asks, "Who of these three seems to you to have become (NB!) a neighbour of the one who fell among thieves?" (Lk 10.36)
I’ve just started a substack to discuss how as an individualist I can miss a corporate message in the Bible - and I use the Good Samaritan as an example. You circle the corporate idea in “ My prayer is that people would say of St Mark’s not ‘that’s the place where Elton got married’ but ‘that place is filled with people who are dangerously unselfish’. But it still seems individualistic. Do you think the original readers would have seen the corporate application?
I am a recent subscriber, long time reader and first time emailer. I want to join the chorus of pragmatists who want to dilute the power of this story by pointing out that Jesus lesson is a story, like it didn’t really happen, it’s a story. I always fall into line at the point of where the message goes to Jesus fulfilling the story. But I cannot get away from how Jesus framed the story, making the good deed so culturally, personally and logistically impossible for the lawyer asking the question that the bind is set in place. The law as a guide to allegiance and also as a mission impossible. I feel for that lawyer.
The Northern Kingdom, Israel, was deeply disliked from the period after Solomon. Judah’s literati excoriated every Israelite King ( as also many in Judah).
The Jeroboam calves in Bethel and Dan were the object of derision, as evidenced in the Golden Calf story in Exodus.
Essentially, the Hebrew Bible was written by Judahites, presumably incensed by the two periods of war with Israel which had an alliance with Syria. According to the record, Pekah , king of Israel killed 120,000 Judean soldiers circa 740-732. (Probably an exaggerated number). During the reign of Abijah of Judah, (914-912) there was another war.
Hence the vindictive tendency to criticise Israel in the Deuteronomic history.
Can I suggest that the back story of the parable is Jesus seeking peace by framing the Good Samaritan as, well, good?
I think that Jesus’ claim that “salvation is of the Jews” is a related statement.
Beautiful!
What is the significance (if any) of Jesus' using the verb *ginomai* rather than *eimi* when he asks, "Who of these three seems to you to have become (NB!) a neighbour of the one who fell among thieves?" (Lk 10.36)
I’ve just started a substack to discuss how as an individualist I can miss a corporate message in the Bible - and I use the Good Samaritan as an example. You circle the corporate idea in “ My prayer is that people would say of St Mark’s not ‘that’s the place where Elton got married’ but ‘that place is filled with people who are dangerously unselfish’. But it still seems individualistic. Do you think the original readers would have seen the corporate application?
I am a recent subscriber, long time reader and first time emailer. I want to join the chorus of pragmatists who want to dilute the power of this story by pointing out that Jesus lesson is a story, like it didn’t really happen, it’s a story. I always fall into line at the point of where the message goes to Jesus fulfilling the story. But I cannot get away from how Jesus framed the story, making the good deed so culturally, personally and logistically impossible for the lawyer asking the question that the bind is set in place. The law as a guide to allegiance and also as a mission impossible. I feel for that lawyer.
Well written, Michael.
I have some thoughts.
The Northern Kingdom, Israel, was deeply disliked from the period after Solomon. Judah’s literati excoriated every Israelite King ( as also many in Judah).
The Jeroboam calves in Bethel and Dan were the object of derision, as evidenced in the Golden Calf story in Exodus.
Essentially, the Hebrew Bible was written by Judahites, presumably incensed by the two periods of war with Israel which had an alliance with Syria. According to the record, Pekah , king of Israel killed 120,000 Judean soldiers circa 740-732. (Probably an exaggerated number). During the reign of Abijah of Judah, (914-912) there was another war.
Hence the vindictive tendency to criticise Israel in the Deuteronomic history.
Can I suggest that the back story of the parable is Jesus seeking peace by framing the Good Samaritan as, well, good?
I think that Jesus’ claim that “salvation is of the Jews” is a related statement.
Yes, fair enough - I didn't focus on that aspect, although... throughout Luke's gospel these themes are unmistakable.