Editing Parable of the Good Samaritan (section)

===Samaritans and Jesus===
While relations between Jews and Samaritans as closely related ethnoreligious groups in the region are historically complex and not purely negative, a distinct downturn occurred in the late 2nd century BCE during the [[Hasmonean dynasty]], which involved the destruction of the Samaritan temple on [[Mount Gerizim]] in 128 BCE.{{sfn|Meier|2000}} In the early 1st century CE, Samaritans had desecrated the [[Temple in Jerusalem|Jewish Temple]] at [[Passover]] with human bones.{{sfn|Vermes|2004|p=152}} Due to this hatred, some think that the lawyer's phrase "The one who had mercy on him" (Luke 10:37)<ref>{{bibleverse|Luke|10:37|NIV}}</ref> may indicate a reluctance to name the Samaritan.{{sfn|Marshall|1978|pp=449-450}} Or, on another, more positive note, it may indicate that the lawyer has recognized that both his questions have been answered and now concludes by generally expressing that anyone behaving thus is a (Leviticus 19:18)<ref>{{bibleverse|Leviticus|19:18|NIV}}</ref> "neighbor" eligible to inherit eternal life.{{efn|name=Lane}}

As the story reached those who were unaware of its context—i.e., the oppression of the Samaritans, and the bitter hatred that Jesus' listeners and Samaritans had for each other—this aspect of the parable received less and less recognition; uninformed people saw "Samaritan" as merely a convenient name for that individual, when in fact it stood for "hated outsider who worships falsely and desecrates our religion"{{Dubious|date=May 2025}}. Today, to remedy this missing context, the story is often recast in a more modern setting where the people are ones in equivalent social groups known not to interact comfortably. Thus, cast appropriately, the parable regains its message to modern listeners: namely, that an individual of a social group they disapprove of can exhibit moral behavior that is superior to individuals of the groups they approve. Christians have used it as an example of Christianity's opposition to racial, ethnic, and sectarian prejudice.{{sfn|Burnett|2004|p=213–215}}{{sfn|Ware|2001|p=16}} For example, [[American Anti-Slavery Society|anti-slavery]] campaigner [[William Jay (jurist)|William Jay]] described clergy who ignored slavery as "following the example of the priest and Levite".{{sfn|Jay|1853|p=635}} [[Martin Luther King Jr.]], in his April 1968 "[[I've Been to the Mountaintop]]" speech, described the Samaritan as "a man of another race".{{sfn|Martin Luther King, Jr|1968}} Sundee Tucker Frazier saw the Samaritan more specifically as an example of a "[[Multiracial|mixed-race]]" person.{{sfn|Frazier|2001|p=6}} [[Klyne Snodgrass]] wrote: "On the basis of this parable we must deal with our own racism but must also seek justice for, and offer assistance to, those in need, regardless of the group to which they belong."{{sfn|Snodgrass|2008|p=361}}

Samaritans appear elsewhere in the Gospels and Book of Acts. In the Gospel of Luke, Jesus [[Cleansing ten lepers|heals ten lepers]] and only the Samaritan among them thanks him,<ref>{{bibleverse|Luke|17:11–19}}</ref>{{sfn|Vermes|2004|p=152}} although Luke 9:51–56<ref>{{bibleverse|Luke|9:51–56}}</ref> depicts Jesus receiving a hostile reception in Samaria.{{sfn|Forbes|2000|p=63}} Luke's favorable treatment of Samaritans is in line with the favorable treatment elsewhere in the book of the weak and of outcasts, generally.{{sfn|Theissen|Merz|1998|loc=Chapter 2. Christian sources about Jesus}} In [[Gospel of John|John]], Jesus has an extended dialogue with a [[Samaritan woman at the well|Samaritan woman]], and many Samaritans come to believe in him.{{sfn|Funk|Hoover|1993|pp=401–470|loc=The Gospel of John}} In [[Gospel of Matthew|Matthew]], he instructs his disciples not to preach to [[Gentile]]s or in Samaritan cities.<ref>{{bibleverse|Matthew|10:5–8}}</ref>{{sfn|Vermes|2004|p=152}} In the Gospels, generally, "though the Jews of Jesus' day had no time for the 'half-breed' people of Samaria",{{sfn|Ellisen|2001|p=142}} Jesus "never spoke disparagingly about them"{{sfn|Ellisen|2001|p=142}} and "held a benign view of Samaritans".{{sfn|Meier|2000|pp=231}}

Many see [[2 Chronicles 28]]:8–15<ref>{{bibleverse|2 Chronicles|28:8–15}}</ref> as the model for the Samaritan's neighborly behavior in the parable. In Chronicles, Northern Israelite ancestors of Samaritans treat Judean enemies as fellow-Israelite neighbors.{{efn|name=2Chron}} After comparing the earlier account with the later parable presented to the expert in Israel's religious law, one could conclude: "Given the number and significance of these parallels and points of correspondence it is hard to imagine how a first-century scholar of Scripture could hear the parable and not think of the story of the merciful Samaritans of 2 Chronicles 28."{{sfn|Evans|2010|p=39}}