The Story of the Good Samaritan and Its Dramatic Context: From Introduction to Climax and Resolution

The Story of the Good Samaritan and Its Dramatic Context: From Introduction to Climax and Resolution

Father Fady Tabet

The Parable of the Good Samaritan (Luke 10:25–37)

The text of the Good Samaritan in the Gospel of Gospel of Luke (10:25–37) is considered one of the most famous parables presented by Jesus Christ. It is a passage that carries an important portion of the Lord’s teachings, aiming to clarify profound concepts about love and mercy toward others. It gives us a deep understanding and a lesson on how to comprehend love of neighbor, and it shows that mercy and humanity must transcend ethnic and religious boundaries. The ultimate purpose of the parable is to call every human being to live out these values through good deeds and compassion toward others, regardless of their backgrounds.

The Purpose of Jesus in Giving the Parable of the Good Samaritan

I. Defining the Concept of “Neighbor” in the Torah Texts[1]

In Jewish understanding, the “neighbor” was understood as a person from the Jewish community itself—that is, another Jew. This concept was based on Jewish Law, which emphasized love of neighbor as part of a person’s obligation toward God. Thus, the neighbor was understood to be one of the children of Israel, God’s chosen people.

In the Book of Leviticus it is written:“You shall not take vengeance or bear a grudge against the sons of your people, but you shall love your neighbor as yourself; I am the Lord” (Leviticus 19:18)[2].

Likewise, in the Book of Deuteronomy:“You shall love the Lord your God with all your heart, and with all your soul, and with all your strength” (Deuteronomy 6:5)[3].

In traditional Jewish interpretation, this text is connected with the concept of loving one’s neighbor, where Jews are commanded to love God and to demonstrate this love in their dealings with others within their community.

Based on this understanding, when a lawyer (an expert in the Law) came to Jesus asking about eternal life, Jesus asked him what the Law said and how he interpreted it. The lawyer responded: “You shall 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” (Luke 10:27)[4].

To challenge the traditional Jewish understanding of the concept of neighbor, Jesus presented a Samaritan—who was considered despised by the Jews—as an example of a neighbor who showed true mercy toward his brother in humanity, regardless of religion, color, or ethnicity.

This parable clarifies that a neighbor can be any person in need, regardless of ethnic or religious background.

The Concept of “Neighbor” in the Talmud[5]

The concept of neighbor in the Jewish Talmud is understood somewhat differently from the common understanding found in the Torah texts. The Talmud, as a collection of legal and ethical discussions of the rabbis, addresses the concept of “neighbor” in a way that highlights the ethical and social dimensions of the term.

II. The Concept of Neighbor in the Halakhah

Halakhah is a term referring to traditional Jewish law, which includes a body of religious laws and teachings regulating Jewish life in all its aspects. The word “Halakhah” comes from the Hebrew root “halakh,” meaning “to walk” or “to follow a path,” indicating the path a Jew must follow in daily life according to the Law.

Components of the Halakhah

Halakhah consists of the Written Torah, which includes the first five books of the Hebrew Bible (the Torah). These contain many laws and commandments, such as the Ten Commandments in the Book of Exodus, which include:

Worshiping God alone: “You shall have no other gods before Me” (Exodus 20:3).
Keeping the Sabbath: “Remember the Sabbath day, to keep it holy” (Exodus 20:8).
Honoring parents: “Honor your father and your mother” (Exodus 20:12).
“You shall not murder; you shall not commit adultery; you shall not steal; you shall not bear false witness against your neighbor” (Exodus 20:13–17).

1. Dietary Laws (Kosher)

The Book of Leviticus specifies laws concerning what may and may not be eaten, such as the prohibition against consuming animals that do not chew the cud and have split hooves, or fish that do not have fins and scales:

“These you may eat of all that are in the waters: everything in the waters that has fins and scales, whether in the seas or in the rivers, you may eat” (Leviticus 11:9)[6].

“Every animal that parts the hoof and is cloven-footed and chews the cud, among the animals, you may eat. Nevertheless, these you shall not eat among those that chew the cud or have the hoof cloven: the camel, because it chews the cud but does not part the hoof, is unclean to you” (Leviticus 11:3–4).

2. Laws of Purity

The Book of Leviticus also speaks about bodily purity and impurity related to bodily discharges and how purification is to be carried out (Leviticus 15).

3. Laws of Marriage and Social Relations

Love of neighbor:“You shall not take vengeance or bear a grudge against the sons of your people, but you shall love your neighbor as yourself; I am the Lord” (Leviticus 19:18).

Laws of Divorce and Widow Marriage

“If a man takes a wife and marries her, and she finds no favor in his eyes because he has found some indecency in her, and he writes her a certificate of divorce and puts it in her hand and sends her out of his house, and she departs out of his house, and if she goes and becomes another man’s wife, and the latter man hates her and writes her a certificate of divorce and puts it in her hand and sends her out of his house, or if the latter man dies, who took her to be his wife, then her former husband, who sent her away, may not take her again to be his wife after she has been defiled, for that is an abomination before the Lord. You shall not bring sin upon the land that the Lord your God is giving you as an inheritance” (Deuteronomy 24:1–4)[7].

4. Economic and Social Laws

The Law of Release (Sabbatical Year)

Debts are to be released every seven years:

“At the end of every seven years you shall grant a release. And this is the manner of the release: every creditor shall release what he has lent to his neighbor; he shall not exact it of his neighbor, his brother, because the Lord’s release has been proclaimed. Of a foreigner you may exact it, but whatever of yours is with your brother your hand shall release” (Deuteronomy 15:1–3).

The Prohibition of Charging Interest

“If you lend money to any of my people who is poor among you, you shall not be like a moneylender to him; you shall not charge him interest” (Exodus 22:25)[8].

5. Laws Related to Worship

Jewish feasts include Passover, the Feast of Weeks (Shavuot), and the Feast of Booths (Sukkot).

Passover and Unleavened Bread

“In the first month, on the fourteenth day of the month at twilight, is the Lord’s Passover. And on the fifteenth day of the same month is the Feast of Unleavened Bread to the Lord; for seven days you shall eat unleavened bread” (Leviticus 23:5–6)[9].

The Feast of Weeks

“You shall count seven full weeks from the day after the Sabbath, from the day that you brought the sheaf of the wave offering. You shall count fifty days to the day after the seventh Sabbath. Then you shall present a new grain offering to the Lord” (Leviticus 23:15–16).

The Feast of Booths

“And the Lord spoke to Moses, saying: Speak to the people of Israel, saying, On the fifteenth day of this seventh month and for seven days is the Feast of Booths to the Lord” (Leviticus 23:33).

These examples from Halakhah represent only a small portion of the Mosaic Law, which consists of 613 commandments (mitzvot) that constitute a comprehensive religious obligation regulating the life of both the individual and the community within Jewish life.

III. Expanding the Concept of Neighbor[10]

Despite the traditional understanding of the neighbor as another Jew, there are discussions in the Talmud clarifying that the neighbor may sometimes include non-Jews, especially when it comes to justice and humane treatment. Some Talmudic texts indicate the necessity of treating non-Jews with justice and fairness, even if they fall outside the literal meaning of “neighbor.”

Although the Talmud contains various teachings regarding non-Jews, there are explicit Talmudic texts affirming the need to treat non-Jews with justice and fairness, particularly in matters of trade and social relations. These texts demonstrate that justice and mercy are central values even in dealing with those outside the Jewish community.

Among the examples found in the Talmud:

1. The Treatment of Non-Jews in Commerce[11]

In the Babylonian Talmud (Bava Metzia 59a)[12], the importance of justice in commercial dealings with non-Jews is emphasized. Jews are forbidden to commit fraud in trade, regardless of whether the other person is Jewish or non-Jewish. Fraud in commerce—whether against a Jew or a non-Jew—is considered a violation of justice and is subject to punishment.

2. Prohibition of Harming Strangers

The Talmud (Sanhedrin 57a)[13] discusses the punishment for crimes against non-Jews and states that harming strangers is prohibited and that the law must be applied justly to everyone. From this text, it is understood that the law must be enforced fairly, regardless of a person’s ethnic or religious identity.

3. The Necessity of Upholding Covenants with Non-Jews[14]

In the Talmud (Gittin 61a), it is mentioned that Jews are obligated to assist non-Jews and the poor just as they assist poor Jews. It also obliges Jews to interact with non-Jews in a way that promotes peace and justice.

4. Respecting Local Civil Laws[15]

In the Talmud (Avodah Zarah 26a), the necessity of respecting the civil laws of the countries in which Jews live is discussed. This obligation means that Jews must respect the rights of non-Jews and deal with them justly in accordance with local laws.

IV. Love and Good Treatment

The Talmud stresses the importance of treating others kindly and respectfully, whether they fall within the narrow or broad concept of “neighbor.” In the teachings of Rabbi Hillel[16] the Elder, there is an emphasis on the Golden Rule: “What is hateful to you, do not do to your fellow.” This indicates that the ethical concept of neighbor can expand to include everyone.

V. Special Cases and Diverse Interpretations

In some Talmudic discussions, special cases are addressed that may define who qualifies as a “neighbor.” For example, distinctions are sometimes made between dealings with Jews and non-Jews in legal matters such as lending and commercial transactions, where there may be a greater obligation toward a Jewish neighbor.

VI. The Babylonian Talmud and the Jerusalem Talmud

There are some differences in interpreting the concept of “neighbor” between the Babylonian Talmud and the Jerusalem Talmud. Interpretations may vary depending on the cultural and geographical contexts of Babylon and Jerusalem.

The Concept of Neighbor in the Babylonian and Jerusalem Talmuds

The Concept of Neighbor in the Babylonian Talmud

• The Traditional Definition

According to the Talmud, as previously mentioned, the “neighbor” is understood as a person belonging to the Jewish community. The commandment “You shall love your neighbor as yourself” (Leviticus 19:18) is interpreted as referring to fellow Jews. This concept reflects a focus on internal solidarity within the Jewish community.

• Relations with Non-Jews

Despite the basic definition of “neighbor” as another Jew, the Talmud also discusses how to deal with non-Jews—not as neighbors in the same sense as Jews, but in terms of treating them with justice and human fairness within certain areas such as commerce and daily interactions.

• Ethical Interpretations

In some Talmudic discussions, the concept of “neighbor” is expanded to include treating all people with justice and mercy as part of one’s conduct toward humanity in general.

• Talmudic Schools

Interpretations differ among Talmudic schools. The School of Hillel often offered more lenient and humane interpretations of the concept of neighbor compared to the School of Shammai[17], which tended to apply the law more strictly.

The concept of neighbor in the Babylonian Talmud is largely connected to solidarity within the Jewish community. However, it includes interpretations that can expand the concept of “neighbor” to encompass justice and mercy in dealing with all people. These interpretations vary according to context, specific texts, and different traditions within Talmudic Judaism. Nevertheless, this expansion of the concept of neighbor was limited to respectful and just treatment of the other; it did not reach the unlimited and unconditional love of which Jesus spoke.

The Concept of Neighbor in the Jerusalem Talmud[18]

In the Jerusalem Talmud[19], as in the Babylonian Talmud, the neighbor is considered primarily another Jew, with some texts calling for justice and mercy in dealings with non-Jews. In certain contexts, interpretation varies according to schools and texts, but both Talmuds agree that justice and mercy are fundamental values in human relationships.

1. Neighbor as a Fellow Jew

As in the Babylonian Talmud, the neighbor in the Jerusalem Talmud is primarily understood as someone from the Jewish community itself. The commandment “Love your neighbor as yourself” is viewed as directing solidarity and justice within the Jewish community.

2. Relationship with Non-Jews

The Jerusalem Talmud discusses interaction with non-Jews but tends to be less comprehensive on this subject compared to the Babylonian Talmud. Nevertheless, there are texts indicating the importance of treating non-Jews justly in certain areas such as commerce and social relations. In some interpretations, it is affirmed that the “neighbor” may include strangers or even a non-Jewish resident in specific cases, such as emergency aid or humanitarian issues.

3. Juridical and Ethical Issues

The Jerusalem Talmud highlights certain cases in which the concept of neighbor is applied more leniently, especially in matters related to social justice. There is a tendency to emphasize the importance of justice and mercy as fundamental values in dealing with everyone, regardless of their ethnic or religious identity.

The Concept of Neighbor in the Teaching of Jesus[20]

After examining the Jewish understanding of who the neighbor is—based on traditional and Talmudic interpretations—Jesus, through this parable, presents a new message and a new concept of neighbor. He transcends the narrow boundaries of traditional social relationships to include any person in need of mercy and assistance.

In this parable, Jesus sets before his followers a new standard of love, calling them to love others without discrimination and to see each person in light of their humanity and needs rather than their social or religious affiliation. With this new definition, Jesus establishes a comprehensive ethical principle that elevates love and mercy, making every human being a “neighbor” worthy of love and care.

The New Meaning Jesus Gave to the Word “Neighbor”

Through the Parable of the Good Samaritan, Jesus expands the definition of “neighbor” to include:

• Every Human Being Regardless of Background

Jesus teaches that the neighbor is not limited to members of the same religion or community, but includes every human being—even those belonging to different ethnic or religious groups.

• Even an Enemy Can Be a Neighbor[21]

The one who showed love and mercy toward the man who fell among robbers was the Samaritan—considered an enemy of the Jews at that time. Samaritans were viewed as ethnically mixed because of intermarriage with non-Jewish peoples and were therefore considered less “pure,” which created hostility and contempt between the groups. Through this parable, Jesus breaks sociological, ethnic, and religious barriers between different communities, affirming that a neighbor can even be someone regarded as an enemy.

• The Neighbor Is the One Who Needs Help

In the parable, the neighbor is the person who demonstrates practical love and mercy—a love that surpasses all barriers and sees the human being as valuable in himself or herself, beyond blood ties, ethnicity, or religion. Thus, the neighbor becomes any person who offers help or needs help, regardless of differences.

• Challenging Social Norms

In the parable, Jesus challenges traditions and customs by making the Samaritan the hero of the story, showing the reader or listener that true morality transcends conventional boundaries.

• Teaching True Mercy

The parable highlights that true mercy is expressed in actions, not merely in words. The Samaritan did not speak about mercy—he practiced it to the fullest extent.

• Revealing the Law in Its Highest Form

Through the text, Jesus shows that the essence of Jewish Law is love and mercy. This is manifested in living out love toward all humanity. In this parable, Jesus calls for seeing every person as a “neighbor” and urges decisions that reflect the love embodied in mercy and compassion.

The Dramatic Context of the Text[22]

The dramatic context reveals the profound values that Jesus sought to plant in the hearts of his followers—values that transcend laws and social boundaries and reach the very heart of humanity, where all are equal in the sight of God. The use of the dramatic backdrop of hostility between Samaritans and Jews highlights the real tensions within ancient society and employs them to communicate messages of love and tolerance—ideas that were considered revolutionary in that era.

• Hostility as the Background of Dramatic Conflict

The ethnic and religious conflict between Jews and Samaritans in itself creates a powerful dramatic backdrop for the events recorded in the Gospels. Social expectations at the time pointed to strict boundaries between the two groups and to a religious, ethnic, and theological hostility that seemed irreconcilable.

• Challenging Social Traditions

Jesus uses this hostility as a dramatic framework to challenge the prevailing social traditions and religious concepts of his time. When he speaks with the Samaritan woman (John 4), or when he tells the Parable of the Good Samaritan (Luke 10:25–35), he transcends these traditional boundaries to present a new concept of love and acceptance.

• The Element of Surprise

The element of surprise appears in the fact that Jewish listeners of the parable would have expected the hero of the story to be a Jew—or at least that the Samaritan would be the evil robber who attacked the man traveling from Jerusalem to Jericho. Instead, Jesus overturns expectations by making the Samaritan the one who shows mercy and humanity.

This use of the traditional enemy as the hero of the story would have created dramatic astonishment and provoked deep reflection.

• Deepening the Understanding of “Neighbor”

The dramatic context of the story serves to explain and expand the concept of “neighbor.” The man traveling from Jerusalem to Jericho—presumably a Jew, though the text does not specify his lineage or religious background—is the one in need of help. He is abandoned by members of his own people—religious figures and other Jews—while the Samaritan, who would be expected to be his enemy and indifferent to his fate, is the one who shows compassion and extends help.

This dramatic contrast highlights Jesus’ message of unconditional love.

• The Internal Conflict of the Characters[23]

The characters in the text reflect an internal struggle between obedience to social traditions and the call to a new moral revolution presented by Jesus. The Samaritan woman in John’s Gospel initially shows caution and hesitation, but ultimately accepts Jesus’ message and her life is transformed. This inner drama reflects the personal challenge people face when asked to overcome old hostilities and open themselves to a love without limits or boundaries.

Dramatic Symbolism in the Text[24]

Dramatic symbolism in the text is a powerful tool used by the inspired author to communicate deep and complex messages in impactful ways. Symbols enrich the narrative and add layers of meaning that go beyond a literal understanding of events.

The dramatic symbolism draws on the deep ethnic and religious conflicts between Jews and Samaritans that formed part of the cultural and social context of that time. Through symbolic characters and locations, the text addresses broader themes of mercy, forgiveness, equality, and the overcoming of social and religious divisions.

The symbols function not only as narrative devices but also as a means of challenging traditional values and presenting a new vision of the world—one in which love and tolerance transcend old boundaries. This dramatic symbolism acts as a bridge between past and present, between old and new, between tradition and its transformation, and between the material and the spiritual world, delivering messages of enduring impact across time.

Among these symbols we find:

1. The Road from Jerusalem to Jericho as a Symbol of Spiritual Struggle

The Dangerous Road The road the man takes from Jerusalem to Jericho is dangerous and is used here as a symbol of the spiritual struggles and challenges that human beings face in life. Dramatically, this road embodies danger in all its meanings and creates tension as the assaulted Jewish man travels along it.

Being Beaten and Robbed The experience of being beaten and robbed on this dangerous road reflects the hardships a person may encounter on their spiritual journey and the need for mercy and assistance from others.

2. The Priest and the Levite as Symbols of Formal Piety

The priest and the Levite, who pass by the wounded man without looking at him, showing compassion, or offering help, represent formal religiosity—piety that adheres to rituals and religious laws but lacks genuine mercy.

They symbolize those who cling to outward religious appearance without expressing the true essence of moral teachings. Dramatically, they represent one side of the essential contrasts in any dramatic plot: indifference versus compassion.

The priest and the Levite did not approach the victim for the following reasons:

Fear of Ritual Impurity: They were committed to purity laws according to Jewish Law. If they approached a man who might be dead, they could become ritually unclean, preventing them from performing their religious duties.
Fear of Danger: The road from Jerusalem to Jericho was known to be dangerous and full of robbers. They may have feared that the scene was a trap set by bandits to ambush anyone who approached.
Preoccupation and Indifference: Each may have been hurrying to religious or social duties, considering the situation outside their responsibility.
Literal Adherence to the Law Without Mercy: At times, religious leaders adhered strictly to the letter of the Law without regard for its essence—love and mercy toward one’s neighbor.
Ethnic or Social Discrimination: The priest and Levite may not have seen the victim as someone deserving of care, especially if he belonged to a different class, region, or background.

The reasons were many, but the result was one: they left the victim lying on the ground, passed by him, and did not help.

3. Oil and Wine as Symbols of Spiritual Healing

When the Samaritan treats the man’s wounds with oil and wine, the act carries symbolic meaning of spiritual healing. Oil in the Bible is used for healing and consecration, while wine symbolizes joy and celebration. The treatment of the wounds is therefore not only physical but also represents the spiritual healing that comes from mercy and love.

4. The Wounded Man as a Symbol of Needy Humanity

The man who was beaten and robbed represents wounded humanity in need—humanity that faces pain and suffering without anyone to show compassion. The wounded man can be seen as a symbol of every person in need, regardless of ethnic or religious background.

Helping him reflects the Christian principle of offering love to all. With Christ, there is no distinction between man and woman, slave and free; all are equal in Christ who loved us and redeemed us with his blood:

“There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus” (Galatians 3:28)[25].

5. The Inn as a Symbol of the Church

The inn where the wounded man is placed can be interpreted as a symbol of the Church or the Christian community, where a person finds healing and rest from spiritual and physical suffering. The inn represents a place where ongoing care and spiritual oversight are provided.

All these symbols work together to reinforce the spiritual and social messages carried by the text. The dramatic tension between the characters and the details of the setting clarifies the purpose Jesus sought in giving this parable—the importance of mercy and boundless love, love modeled after his own:

“A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another” (John 13:34)[26].

The Theatrical Vision of the Text[27]

The theatrical vision of the text is embodied through specific elements: plot, characters, dialogue, and staging. This theatrical approach centers on portraying the fundamental principle of mercy and love that, in Christ, transcended all ethnic and religious barriers of that era.

The drama emphasizes both the internal and external conflicts of the characters. The priest and the Levite appear bound by social and religious laws at the expense of humanity, while the Samaritan surpasses these human barriers to offer compassionate help to the wounded man.

The staging situates the event on the road between Jerusalem and Jericho—a harsh desert road stretching approximately seventeen miles, inhabited by robbers because of its many turns and hiding places. This setting heightens the sense of isolation and danger faced by the wounded man.

At the same time, the Samaritan’s character stands out among those who passed by without offering help. He is the only character who carries a deeply human message. Mercy in his heart enables him to see the person without regard to race or religion.

The tension rises to its climax at the moment the Samaritan chooses to help, prompting the audience to reflect on the meaning of mercy and responsibility toward others.

This theatrical vision of the text seeks to present a timeless message about our shared humanity and the necessity of overcoming social barriers in order to build a more just and compassionate society.

The Dramatic Plot of the Text[28]

The dramatic plot of the text is built upon narrating the biblical story mentioned in the Gospel of Luke (Luke 10:25–35) and adapting it for a theatrical performance that reflects the moral, social, and religious conflict in the region. This plot relies on the development of events and the escalation of tensions until reaching the climax, followed by the final resolution and moral lesson.

Introduction

The story begins with a preliminary scene showing the dialogue between Jesus and a lawyer (an expert in the Law), where the latter asks how to inherit eternal life. Jesus responds to his question with another question about the Law and what it says concerning the love of God and neighbor.

The First Tension

The first tension in the story—and the rising action—begins when the man traveling down from Jerusalem to Jericho is attacked by robbers, beaten, and robbed. This scene portrays the brutality of violence and the harshness of the world in which the characters live. It reflects a painful reality experienced in the days of Jesus and one that we still live in today.

Escalation of Tension[29]

The tension intensifies and reaches its peak when the priest and the Levite pass by the wounded man and react negatively toward him, ignoring him instead of helping him. They represent the Law and religion. Each justifies his failure to intervene due to religious duties or personal fears. Here the tension heightens through the depiction of the internal conflict within the characters between adherence to religious rituals and responding to human need.

The Climax

The climax occurs with the arrival of the Samaritan who, despite the historical hostility between Samaritans and Jews, chooses to help the bloodied man. In the text, the Samaritan is portrayed as a character embodying the values of mercy and humanity. This event marks a decisive turning point in the story and leads the audience to question who the “true neighbor” is from Jesus’ perspective and within His human revolution that knows no race, color, or gender—barriers imposed by human laws. Thus, it becomes necessary to return to divine laws founded on love, the love proclaimed and lived by Christ to the point of giving Himself for His beloved[30]:
“There is no greater love than this, that one lay down his life for his friends” (John 15:13)[31].

The Resolution

The resolution comes when the Samaritan brings the wounded man to an inn and pays for his care, highlighting his complete commitment to the human person regardless of ethnic or religious background. The resolution is embodied in the supreme example of love that transcends human boundaries and limited human reasoning. The Samaritan’s decision to help his Jewish enemy reflects the message of love and mercy as a universal human value.

Dramatic Analysis of the Characters

Analyzing these characters from a theatrical perspective reveals the internal and external tensions that drive the events on stage. Each character may represent a value or principle, helping the audience reflect on the story and understand its deeper messages about mercy, love, and humanity.

Analysis of the Narrator’s Role in the Text[32]

The narrator in the text is the element that ensures the moral message of the parable is conveyed clearly and effectively. His role goes beyond narration; he serves as a guide and interpreter of events, enabling the audience to grasp the importance of the human values the story seeks to promote.

1. Functional Role

Mediator Between the Story and the Audience

The narrator acts as a bridge connecting the events of the story with the audience, presenting them in a clear and understandable manner. He introduces scenes and clarifies the context, ensuring that the moral message is delivered clearly.

Moral Guide

The narrator is not merely a transmitter of events; he is a guide who helps the audience understand the moral message of the parable. Through his commentary and explanations, he directs the audience’s thinking toward the values emphasized—such as mercy, cooperation, and unconditional assistance.

2. Personal Traits

Neutral Yet Influential

The narrator maintains neutrality, not intervening directly in the events. However, he influences the audience by guiding them toward a deeper understanding of the story. His neutrality makes the story appear objective, while his commentary and direction clarify its message.

Wise and Compassionate

The narrator appears as a wise figure capable of deep understanding. His compassion is evident in the way he presents the characters, especially when describing the wounded man and the Samaritan. This compassion allows the audience to connect more deeply with the story.

Theatrical Embodiment of the Narrator’s Role[33]

1. Movement on Stage

A Central but Non-Intrusive Position

The narrator is often placed on stage in a position that allows a comprehensive view of the scene without directly interfering in events, as he stands outside them. He may be positioned at the side of the stage or in the background—visible or invisible—having space to comment without obstructing the action.

Deliberate Movements

His movements are measured and directed toward the audience, reinforcing his role as guide. He may move between scenes, pointing to characters or events to enhance the audience’s understanding.

2. Voice and Tone

Expressive Voice

The narrator’s voice should be clear and expressive, reflecting wisdom and calmness. His tone may shift according to events—for example, remaining calm during narration and becoming serious when explaining moral lessons.

Interaction with the Audience

The narrator addresses certain remarks directly to the audience, creating an interactive relationship with them and strengthening his influence in shaping their understanding.

3. Symbolic Role

Symbol of Knowledge and Guidance

The narrator may symbolize wisdom and knowledge, reflecting the role of teacher or preacher who seeks to convey important lessons through the story.

Representative of Conscience

His voice may be considered the voice of conscience, helping the audience reflect on the moral and religious issues raised by the story.

4. Interaction with the Characters

Detached Yet Participatory

The narrator remains separate from the characters but interacts with them indirectly through commentary and interpretation. He may show compassion for the wounded man or admiration for the Samaritan, shaping the audience’s perspective.

The presence of the narrator in the text is not limited to merely transmitting events; it carries a profound theological and literary dimension. The narrator in this passage is the Evangelist Luke, who acts as mediator between Jesus and the listener, drawing the reader into the heart of the story. Through dialogue, he moves the reader from sterile legal debate to the horizon of practical mercy.

The narrator clearly appears in verse 30 when transitioning from theoretical debate to the realistic parable: “Jesus answered and said.” This phrase is not merely an introduction but an opening of the narrative door that allows the reader to experience the event. The narrator carefully sketches the stage of the story: a man descending, a dangerous road, passing characters—all in precise language that creates a vivid dramatic image.

He reappears in verse 36 when reconnecting narration and teaching, inviting the listener to intellectual engagement through the question: “Which of these three do you think became a neighbor?” Here, the narrator transforms the listener from a passive recipient into an active participant called to issue a personal moral judgment.

Finally, in verse 37, the narrator reaches his climax in conveying Jesus’ conclusion: “Go and do likewise.” Here, the narrator does not leave the text open-ended but closes it with a practical call addressed to every reader throughout the generations.

More precisely, it may be said that the narrator in this text is more than an external voice; he carries a dual function: First, the gradual revelation of the merciful heart of God through a living, dynamic scene. Second, the summoning of the reader to practical engagement with the Word, where the text transforms from a story into a call to mission and commitment. Thus, Luke becomes the voice of the Church, calling every person to walk in the footsteps of the Good Samaritan so that the Gospel may become a living reality.

The Character of Christ[34]

The character of Christ in the Parable of the Good Samaritan reflects the essence of His message calling for comprehensive love and mercy. Through this parable, Christ not only offers moral teaching but also presents Himself as a model to be followed in dealing with others regardless of social or religious backgrounds.

1. Christ as a Wise Teacher

Answering the Question with a Parable

The parable begins with a question from a lawyer: “Who is my neighbor?” Instead of giving a direct answer, Christ chooses to tell a story, allowing listeners to discover the answer themselves. This demonstrates Christ’s wisdom in teaching, preferring vivid examples and stories to reach deeper human understanding.

2. Christ as Advocate of Universal Mercy

Breaking Social Boundaries

In Christ’s time, there was long-standing hostility between Jews and Samaritans. By choosing a Samaritan as the hero of the story, Christ challenges traditional social and religious boundaries. In the parable, Christ appears as one who calls for love and mercy that transcend all human barriers.

3. Christ as Model of Mercy

The Good Samaritan as Symbol

The Samaritan in the story may be seen as a symbol of Christ Himself, who came to show mercy to all humanity regardless of background or sin. Through the parable, Christ demonstrates that true mercy does not depend on religious or ethnic identity but on actions that reflect God’s love for humanity.

4. Christ as Interpreter of the New Covenant

Redefining the Neighbor

In Jewish tradition, the concept of “neighbor” was often limited to members of the Jewish community. Through this parable, Christ redefines “neighbor” to include every human being—even the traditional enemy. This reflects Christ’s new vision centered on universal love.

5. Christ as Moral Model

A Call to Discipleship

At the end of the parable, Jesus addresses the questioner, saying: “Go and do likewise.” Here Christ presents Himself as a model to be imitated, calling others to adopt the same level of human mercy.

6. The Theatrical Analysis of the Character of Jesus (as Narrator)[35]

The Theatrical Role

If Jesus is included as a character in the play, He functions as the narrator of the story and its interpreter.

Motivations

The purpose of including Him is to clarify and interpret the moral and spiritual values contained in the parable.

Symbolism

In the parable, Jesus represents divine wisdom and spiritual guidance. He often uses the parable to highlight the difference between religious intentions and practical actions.

Theatrical Embodiment of the Character

His personality and movements are calm, and His tone is firm and clear, giving the play a reflective and didactic character.

The Character of the Lawyer (Expert in the Law)[36]

The character of the lawyer in the Parable of the Good Samaritan plays a central role in understanding the essential message of the parable. He appears at the beginning, asking the Teacher: “What must I do to inherit eternal life?” Jesus responds with another question: “What is written in the Law?” The lawyer answers concerning love of God and neighbor. However, wishing to justify himself, he asks Jesus, “And who is my neighbor?” This question leads Jesus to narrate the Parable of the Good Samaritan.

1. The Theological Debate

The lawyer appears as someone with deep knowledge of the sacred texts. His first question to Jesus shows interest in theological details and the laws of the Jewish Torah. However, when he asks, “Who is my neighbor?” it becomes evident that his understanding of the Law is confined within very narrow limits. At that time, some believed that the “neighbor” referred only to members of one’s own people or religious community.

2. Pride in Knowledge and External Piety

His follow-up question—“Who is my neighbor?”—may be understood as an attempt to demonstrate his expertise in understanding the Law. Yet the parable told by Jesus challenges this limited understanding and introduces a new concept of neighbor: anyone in need of help, even someone from a despised group such as the Samaritans.

3. The Educational Role

Through his questioning, the lawyer gives us the opportunity to understand Jesus’ teaching more deeply. Jesus uses his inquiry to show that true love of neighbor transcends ethnic and religious boundaries, extending to sacrifice and care.

The Theatrical Representation of the Lawyer[37]

We may focus on several elements to express this character and his position in the story:

1. External Appearance. He should wear attire reflecting his religious and scholarly status in society—a long dark robe with a turban or religious head covering.

2. Personal Traits. His personality should be sharp and rigid, perhaps somewhat arrogant. He represents the religious elite who consider themselves superior to others.

3. Movement on Stage. His movements should be calm and deliberate, reflecting composure and reserve. He walks with his head held high and slow, measured steps.

4. Dialogue. His speech should be filled with religious or legal quotations from the Law to support his position. His language may be complex and rich in references.

The Character of the Priest

The character of the priest in the Parable of the Good Samaritan functions as a symbol of criticism directed at certain religious practices that focus on outward appearances while neglecting the human and moral dimension of daily life. The parable shows that the true message of religion is mercy and love, not literal adherence to rituals at the expense of human need.

1. The Religious and Social Symbolism of the Priest[38]

In Jewish society, the priest was considered a symbol of religion and worship. His role included offering sacrifices and performing rituals in the Temple. He was viewed as a person of high status and deep religious knowledge. His passing by the wounded man without helping him reveals a contradiction between what he was meant to represent (mercy and love) and his actual behavior. This reflects criticism of religious forms that focus on ritual without commitment to the spirit of the Law, which calls for mercy.

2. Prioritizing Ritual over Mercy

One possible explanation for the priest’s behavior is his adherence to ritual purity laws according to Jewish legislation. A priest could become unclean if he touched a dead body, as stated in the Book of Numbers (19:11–13). However, in the parable, Jesus makes clear that purity of heart and mercy should take precedence over ritual observance. The priest’s conduct reflects a kind of spiritual dryness in which ritual concerns override the fundamental moral call to help and show kindness.

3. Social Criticism

The priest’s neglect of the wounded man may also be interpreted as criticism of a religious and social system that places boundaries and social considerations above individual needs. Through this parable, Jesus criticizes mentalities that make religion a barrier rather than a means of love and compassion. For the Teacher, “the letter kills, but the Spirit gives life.”

4. The Moral Lesson

By focusing on the priest’s failure to intervene and assist the wounded man covered in blood, Jesus emphasizes that one’s relationship with God is not based solely on rituals and traditions but extends to active mercy and love toward others. Love is not merely written words but deeds of mercy toward needy humanity, regardless of color, race, or identity. The parable clarifies that ethics and mercy surpass religious practices that are detached from daily life. Despite his religious status, the priest failed to practice the true Law that calls for love of neighbor.

5. The Priest’s Theatrical Role

The Priest: Represents religious authority and strict adherence to the Law and rituals.
Motivations: Driven by the desire to maintain ritual purity and avoid defilement that could result from touching the wounded man.
Symbolism: Represents focus on the external form of the Law without acknowledging its human essence. He may symbolize hypocrisy, duality, or disconnection from the true values of religion.
Theatrical Embodiment: Portrayed in a proud manner, perhaps walking with steady, deliberate steps and avoiding direct eye contact with the wounded man, wearing luxurious garments that reflect his religious status.

The Character of the Levite[39]

The character of the Levite in the Parable of the Good Samaritan highlights the contradiction between religious knowledge and its practical application. Like the priest, the Levite chooses to distance himself from the moral duty of helping the wounded man, emphasizing the need to practice religious values sincerely and effectively in daily life. The parable calls listeners and viewers to recognize that true religion manifests itself in mercy and acts of love, not merely in theoretical knowledge of them.

1. Religious and Social Symbolism

The Levite belonged to the tribe of Levi, the tribe responsible for serving in the Temple and assisting the priests in their duties. The Levites were also responsible for preserving the Law and religious instruction. His passing by the wounded man without helping him reflects outward adherence to the Law while ignoring its fundamental principle: caring for and assisting others. His position may also reflect reluctance to risk his social or religious standing.

2. Symbolic Meaning

The Levite and the priest together represent a separation between the external form of religion and its true essence. They pass by the wounded man without offering help—a scene symbolizing the detachment of religion from authentic humanity. The text contrasts them with the Samaritan who, though considered religiously impure or unworthy, demonstrates genuine mercy and love toward the wounded man.

In its broader context, the story calls for a re-examination of our concepts of piety and holiness, reminding us that rituals and religious observances should serve as means to achieve mercy and justice, not become ends in themselves.

3. Social and Religious Criticism

Through this parable, Jesus highlights the failure of religious elites to practice the mercy commanded by the Law. Despite his religious knowledge, the Levite fails—like the priest—to fulfill the call to love one’s neighbor. The parable presents social criticism of religion when it becomes empty of spirituality by clinging to regulations at the expense of essential moral values.

4. The Moral Lesson

As a figure close to the priest in religious hierarchy, the Levite demonstrates that knowledge of the Law alone is insufficient. The moral values to which the Law calls must be applied in daily life.

By ignoring the wounded man, the Levite emphasizes the importance of action and mercy over abstract religious knowledge. His passing without helping challenges listeners and viewers to reevaluate how they live out their faith in practical terms.

The Theatrical Embodiment of the Levite[40]

To embody this role, it is essential to present another religious character marked by reserve and hesitation, yet distinct from the lawyer and the priest. Hence, it is necessary to propose several ideas for portraying this role:

1. External Appearance

The Levite wears attire that reflects his position as a servant in the Temple. His clothing may be simpler compared to that of the lawyer, with touches of color indicating his role in religious rituals, such as white and light blue.

2. Personal Traits

The Levite’s character shows religious commitment, yet he is marked by caution and perhaps fear of becoming involved in problems. This appears in his behavior and interactions with others. He reflects adherence to tradition, but not to the same degree of rigidity or arrogance displayed by the lawyer.

3. Movement on Stage

The Levite’s movements on stage should be hesitant and cautious. He may show anxiety as he approaches the wounded man and perhaps look around to make sure he is not being watched. He may begin to move closer to the injured man but then withdraw out of fear of involvement or ritual impurity.

4. Dialogue

The Levite may speak in a low voice, expressing his inner hesitation and confusion between his religious duty and his desire to preserve his personal purity. He may use phrases reflecting his fear of involvement, such as: “I cannot take the risk,” or “What if I become defiled?”

5. Interaction with Other Characters

The Levite’s interaction with the wounded man remains limited. He may take a step toward helping but quickly retreat when he remembers his ritual obligations or fears impurity. He may show expressions of concern or pity, yet ultimately chooses to distance himself from the situation.

The Character Analysis of the Samaritan[41]

This character in the parable represents the ideal model of unconditional love and practical mercy. By highlighting the Samaritan, Jesus challenges the narrow social and religious perceptions of His listeners and viewers, calling them to a broader vision that includes everyone within the circle of divine love. Through this simple yet profound act, the Samaritan shows that the true essence of faith is to live with mercy and love toward all people, regardless of their identity or background.

1. Identity and Social Status

The Samaritans were considered a mixed religious group descended from Israelites and foreigners. They lived in the region of Samaria. The relationship between them and the Jews was tense; Jews regarded the Samaritans as outcasts and religiously impure. As it is written in the Gospel of John (4:9)[42]: “You are a Jew and I am a Samaritan woman. How can you ask me for a drink?” For Jews do not associate with Samaritans.

Jesus’ choice of a Samaritan as the hero of the story and the supreme example of love and mercy was shocking. In the eyes of many, the Samaritan was someone disliked and untrustworthy. Yet Jesus presents the opposite image: a Samaritan who demonstrates that mercy and humanity transcend race and religion, and who sees the human being as loved by God and worthy of help.

2. The Act of Mercy

Unlike the priest and the Levite—who were expected to treat the wounded man with compassion but failed to do so—the Samaritan shows genuine mercy. He does not ignore the wounded man; rather, he stops, cares for him, and provides everything he needs for healing and shelter.

As recorded in the Gospel of Luke (10:33–35)[43]: “But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own animal, brought him to an inn, and took care of him… Whatever more you spend, I will repay you when I return.”

The Samaritan’s actions express a love that surpasses the buried hostility between Jews and Samaritans. He demonstrates a new, unprecedented, and unconditional love of neighbor. He becomes the example of active love—love that is shown in deeds, not merely written in books, constitutions, laws, or spoken in sweet words.

3. Symbolism and Moral Message

By focusing on the Samaritan as one who offers and lives out mercy to the fullest, Jesus emphasizes the importance of positive action over narrow religious and ethnic considerations. The parable clarifies that a “neighbor” is any person in need of help. Jesus’ message is powerful: it breaks social and religious barriers and shows that true love for God is manifested through love for others—even those whom society may consider enemies.

4. The Educational Role of the Parable

In the parable, Jesus uses the character of the Samaritan to teach His listeners and viewers a moral lesson about the Jewish Law, particularly the concept of loving one’s neighbor in its new, comprehensive meaning.

The Theatrical Embodiment of the Samaritan[44]

Portraying the Samaritan on stage requires focusing on presenting a character who embodies humanity and mercy through appearance, movement, dialogue, and interaction with others.

1. External Appearance

He may wear clothing that expresses simplicity and dignity, such as the garments of a traveler or merchant. His attire could be practical and simple, with earthy tones like brown and dark green.

2. Personal Traits

The Samaritan should be characterized by warmth and humility, making him endearing. Despite cultural differences, he shows deep compassion and is always ready to help others. He is courageous and does not fear risk or involvement in a dangerous or uncomfortable situation in order to do what is right.

3. Movement on Stage

His movements should be smooth and calm, expressing self-confidence and empathy. As he approaches the wounded man, mercy appears clearly in his facial expressions, body language, and attentive gestures. He may kneel carefully beside the wounded man, open his bag, and begin treating the wounds with gentle and deliberate movements.

4. Dialogue

His dialogue may be brief but expressive, reflecting his deep concern for the wounded man’s condition. He may say phrases such as: “Do not be afraid; I will help you,” or “I am here to care for you.” Few words, yet charged with love, care, and compassion. His tone of voice and facial expressions should convey his emotional response and willingness to help even in difficult circumstances.

Interaction with Other Characters

His interaction with the wounded man should be full of care, attentiveness, and tenderness. This may include cleaning the wounds, giving him water to drink, speaking to encourage him, reassuring him that he will not be abandoned, and carrying him to a safe place.

As for his interaction with other characters, such as the innkeeper, he should show generosity and dedication by giving money in advance for the wounded man’s care.

Analysis of the Character of the Robbers in the Text[45]

The robbers in the text represent the aggressive forces that prey upon the weak and vulnerable without mercy.

1. Symbolic Role

They represent evil itself and the forces that exploit difficult circumstances for personal gain. They embody the dark side of humanity, choosing violence and greed over mercy and cooperation. Humanity and compassion have no place in their hearts. They symbolize widespread social injustice that goes unchecked, where the wounded person is left neglected and unsupported by society—no one asks about him, and he lies bleeding on the roadside, abandoned. These images reflect inequality and the absence of justice.

2. Personal Traits

In the parable, the robbers appear without mercy or empathy. They carry out their actions without considering the consequences for their victim. Their own interests come first; for them, the end justifies the means. They may be portrayed as greedy characters whose primary goal is to obtain money regardless of the harm they cause to others.

3. Motivation

The robbers’ motivation in the story is greed and the desire to obtain money and valuable possessions. This greed drives them to use violence and verbal and physical abuse to achieve their goals. Their motives may also reflect the absence of law or weak oversight at that time, giving them the boldness to commit such crimes.

The Theatrical Embodiment of the Robbers[46]

1. External Appearance

The robbers may be portrayed on stage as individuals wearing worn-out or dark clothing that reflects their condition as people living on the margins of society.

They may appear anonymous, with covered, hidden, or frightening faces marked by scars and harsh expressions. This reinforces the idea that they represent the active force of evil within societies where there is no oversight. They are not individualized, clearly defined personalities; rather, they convey a painful reality that has shaped them into what they have become.

2. Movement on Stage

Their movements should be fast and harsh, reflecting their aggression and lack of hesitation in using violence—even killing at times. Values have fallen away from them; to them, a human being is merely a number that can be eliminated at any moment in exchange for material gain.

They may appear on stage dealing brutally with the victim, thereby intensifying the dramatic conflict within the story.

3. Their Role in the Story

They are the primary catalyst of the events in the story. The parable begins with their act of aggression, which leaves the victim in a state of despair—beaten, wounded, and abandoned.

Their role ends once the attack occurs and they leave the victim to his presumed fate. Yet this powerful beginning heightens the dramatic tension and leaves the audience in suspense, waiting to see what will happen to the wounded man lying on the road between life and death.

Then the other characters pass by—the priest, the Levite, and the Samaritan—each appearance increasing the tension, raising questions, and reflecting the reactions of different segments of society to the tragic event.

Analysis of the Character of the Wounded Man in the Text[47]

The character of the wounded man in the Parable of the Good Samaritan represents the human being at his weakest point and embodies the profound need for mercy and assistance. By not mentioning the wounded man’s identity, Jesus reinforces the idea that a “neighbor” is any person in need of help, thus expanding the circle of love to include everyone. The wounded man therefore becomes an opportunity for every believer to practice true love and practical mercy that transcends boundaries.

1. Human Symbolism

The wounded man represents every one of us—any person who may be exposed to what the victim endured. He is humanity in its most vulnerable and helpless state, the victim of assault by robbers who stripped him, humiliated him, beat him, and left him half dead.

The victim here symbolizes the human being who needs help and stands as a representation of humanity facing harsh and difficult circumstances.

He may also be viewed as representing vulnerable humanity in need of mercy and God’s grace—an idea found in many of Jesus’ teachings.

2. Unknown Identity

It is important to note that the wounded man’s identity is unknown. His nationality, social background, and the reasons for the attack are not mentioned. This ambiguity helps focus attention on the central message of the parable: love of neighbor does not depend on a person’s identity, origin, or social status, but on their real need for help and mercy.

The absence of the victim’s identity universalizes the message, making it apply to every human being. It reinforces the idea that the “neighbor” can be anyone we encounter in our daily lives.

3. The Wounded Man as a Moral Measure

The wounded man becomes the standard by which the morality of the other characters is measured. The reactions of both the priest and the Levite reveal a lack of mercy and a failure to activate true religious ethics.

In contrast, the Samaritan’s act of mercy and self-sacrifice—regardless of personal cost—demonstrates authentic love. The wounded man, therefore, is the character who forces us to ask ourselves the real question: Who is my neighbor? And how do we live out the commandment of love in practice?

4. The Spiritual and Moral Lesson

The presence of the wounded man in the parable challenges religious and social discrimination. Through this unknown figure, Jesus clarifies that the Jewish Law must be understood more broadly in regard to the concept of loving one’s neighbor—to include every person in need, regardless of who they are, to whom they belong, or what their status in society may be.

The wounded man represents the challenge every believer faces in expressing love for God through love for others—especially in moments of weakness and need, for in them the image of God is revealed.

As written in the First Epistle of John (4:20)[48]: “If anyone says, ‘I love God,’ yet hates his brother, he is a liar. For whoever does not love his brother whom he has seen cannot love God whom he has not seen.”

This passage emphasizes the importance of love in the new life with Christ—a love without limits or hostility, focused on loving the human being created in the image and likeness of God as the way to love God Himself, whose image is manifested in the person we see and live with.

Analysis of the Character of the Innkeeper[49]

Analyzing this character in the parable highlights him as part of the chain of assistance and mercy initiated by the Samaritan. Although his role in the story is small, it carries significant meaning.

1. Role in the Story

The innkeeper plays a practical role in completing the Samaritan’s work. While the Samaritan provides immediate help to the wounded man, the innkeeper assumes responsibility for offering continued care without hesitation.

This reflects trust between him and the Samaritan, who leaves the wounded man in his care and gives him money for his treatment.

2. Personal Traits

Cooperation

The innkeeper appears cooperative, accepting the wounded man and caring for him without questioning the Samaritan. This reflects his willingness to participate in an act of goodness.

Trust and Responsibility

By accepting the responsibility of caring for an unknown wounded man—despite potential risks—and relying on the Samaritan’s promise to repay him later, he demonstrates responsibility and trust in others.

Reading between the lines suggests that the innkeeper knows the Samaritan and trusts his honesty; therefore, he agrees to collaborate in helping the stranger without asking questions.

Neutrality

The innkeeper may be viewed as neutral, carrying no prejudice toward either the wounded man or even the Samaritan. The text does not mention his ethnicity or background; instead, it highlights his heart and his love for doing good, fulfilling his role of service without inquiring about people’s backgrounds.

3. Motivation

The innkeeper’s motivation may be partly material, since he works in exchange for money. Nevertheless, the text does not show attachment to money, nor does it indicate that he questioned or hesitated before accepting responsibility.

This suggests that he understands the importance of humanitarian assistance. He is close to the Samaritan in his service-oriented thinking. The difference is that the innkeeper serves in exchange for payment—though he neither demands nor emphasizes it—while the Samaritan serves freely and even pays out of his own pocket, having understood true love and becoming its example.

At the end of the story, Jesus says to the lawyer in the Gospel of Luke (10:37):
“Go and do likewise.”

The Theatrical Embodiment of the Innkeeper[50]

1. External Appearance

The innkeeper may appear in simple, practical clothing reflecting the nature of his work. His appearance may suggest someone accustomed to dealing with travelers and difficult situations. He may have a friendly and welcoming demeanor, reflecting a host who receives guests into his establishment.

2. Movement on Stage

His movements should be practical and swift, reflecting someone used to interacting with people and providing services. He may demonstrate immediate readiness to help by moving quickly to secure a place for the wounded man and provide necessary care.

3. Interaction with Other Characters

His interaction with the Samaritan may reflect respect and seriousness. He may accept the money and promise to care for the wounded man without extended discussion.

His interaction with the wounded man may show attentiveness and concern, as he provides the necessary care and checks on his condition.

4. Symbolic Meaning

In the story, the innkeeper represents social cooperation, showing how members of a community can collaborate to help those in need. He is part of a chain of good deeds that begins with the Samaritan and continues through him.

He may be considered a symbol of social responsibility, demonstrating that every individual in society has a role to play in offering assistance and support to others.

5. Dialogue

To prepare a theatrical script of the Parable of the Good Samaritan with the inclusion of a narrator, the text may be structured around the dialogues mentioned in the Gospel, which themselves form a dramatic dialogue, with roles distributed among the characters accordingly:

Characters:

The Narrator
The Lawyer (Expert in the Law)
Jesus Christ
The Priest
The Levite
The Samaritan
The Innkeeper
The Wounded Man

The theatrical script, based on the Gospel parable, may take the following form:

The Theatrical Script

• Scene One:

Narrator: (In a calm voice) One day, a lawyer stood before Jesus and asked Him an important question in order to test Him.
Lawyer: (Steps forward toward Jesus) Teacher, what must I do to inherit eternal life?
Jesus: (Looking at the lawyer) What is written in the Law? How do you read it?
Lawyer: (With deliberation and confidence) You shall 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: (Smiling) You have answered correctly. Do this, and you will live.
Lawyer: (Curiously) And who is my neighbor?
Narrator: And here Jesus answered with a story (which became known throughout the ages).

• Scene Two:

Narrator: (Begins narrating the story) There was a man traveling from Jerusalem to Jericho. He fell among robbers, who stripped him, beat him, and left him half dead.
Wounded Man: (Lying on the ground, groaning in pain.)
Narrator: Now by chance a priest was going down that road; and when he saw him, he passed by on the other side.
Priest: (Walks past the wounded man, looks at him, then turns his face away and continues without helping.)
Narrator: Likewise, a Levite, when he arrived at the place, came and looked, and passed by on the other side.
Levite: (Steps forward, looks at the wounded man, hesitates, then quickly crosses to the other side without helping.)
Narrator: But a Samaritan, as he journeyed, came to him; and when he saw him, he had compassion on him.
Samaritan: (Approaches the wounded man gently) Do not worry, I will help you.
Narrator: He went to him, bound up his wounds, pouring oil and wine on them. Then he set him on his own animal, brought him to an inn, and took care of him.

• Scene Three:

Narrator: The next day, the Samaritan took out two denarii and gave them to the innkeeper.
Samaritan: (Handing the money to the innkeeper) Take care of him; and whatever more you spend, I will repay you when I return.
Innkeeper: (Nods his head) I will take care of him. Do not worry.

• Scene Four:

Narrator: (Returning to Jesus and the lawyer) After Jesus finished telling the story, He asked the lawyer:
Jesus: (With gentleness and wisdom) Which of these three do you think proved to be a neighbor to the man who fell among the robbers?
Lawyer: (Hesitates, then answers with certainty) The one who showed mercy to him.
Jesus: (Firmly) Go, and do likewise.

The text was divided theatrically into scenes without difficulty because it is already structured dramatically through its dialogues, characters, and reactions. This makes it a theatrical text designed for the general public, suitable to be presented as an educational and purposeful religious play.

From all that has been presented, we can conclude that Christ did not use theater in His mission as a traditional artistic tool; nevertheless, His teaching methods were filled with dramatic elements that made His message transcend mere words and become a powerful life experience. Theater was indeed strongly present in the Bible through the texts we have examined in this work and others into whose depths we did not have the opportunity to dive. Theater, alongside other arts, was used in the Holy Scripture to express and communicate the divine message to people who longed for the truth.

After pausing before the elements of this text and contemplating them as a living dramatic painting, it becomes clear that the parable is not a passing narrative text, but rather a divine stage where movement, symbol, sound, and silence intertwine. The narrator, as a hidden director, skillfully constructs the scene on three interwoven levels:

• The Temporal Level:

The temporal movement begins with a descent (from Jerusalem to Jericho). This descent does not carry only a geographical direction; it symbolizes a descent from the world of holiness into the realm of human weakness, where a person is left between life and death—in a suspended moment between salvation and destruction.

• The Spatial Level:

The theatrical scene is drawn on a deserted road—an open stage that creates distance between the three characters: the priest, the Levite, and the Samaritan. The distance here is not merely physical but moral. The stage becomes a stage of distance: between a closed heart and an open heart, between eyes that glance and withdraw, and hands that approach and bind wounds.

• The Silent Dialogical Level:

The priest and the Levite pass by without a word—their silence louder than speech. As for the Samaritan, every action becomes a gesture: his bending down, his touch, the oil and wine, the animal and the inn. The theatrical movements here substitute for spoken text, as if we are before a physical theater where action itself becomes the script.

Everything in this parable reminds us that the Holy Scripture is not written only in words, but performed before the eyes of the heart: a divine theater in which the human being is both spectator and actor. Here, lesson intersects with drama, and commandment with movement, to say to us in the end: “Draw near”—not as an act of passing by, but as an act of salvation.

This text is not merely a story to be read, but a play to be enacted in our daily lives. The narrator does not leave us the option of remaining seated as spectators; rather, he invites us to step onto the stage so that we ourselves may become the Samaritan who shows mercy.

LIST OF REFERENCES

Sefaria: A digital library containing traditional Jewish texts, offering extensive commentaries on the concept of “love of neighbor” as mentioned in the Talmud and the Torah.
The Bible – Book of Leviticus.
The Bible – Book of Deuteronomy.
The Bible – Gospel of Saint Luke.
Shai Held: A prominent Jewish theologian, teacher, and writer, serving as president, dean, and professor of Jewish thought in New York. Distinguished by his profound research at the Hadar Institute, where he explains Jewish and Christian thought, with a focus on modern Jewish theology, Jewish spirituality, and the ethics of love in Jewish thought.
The Bible – Book of Leviticus.
The Bible – Book of Deuteronomy.
The Bible – Book of Deuteronomy.
The Bible – Book of Leviticus.
Sefaria: A library offering a wide collection of Talmudic texts, enabling exploration of rabbinic interpretations of the concept of neighbor.
JSTOR: Contains academic articles discussing various Talmudic interpretations of the concept of neighbor and the application of Jewish law.
Bava Metzia: A section of the Babylonian Talmud, one of three Mishnah tractates, focusing on civil and criminal laws in Jewish law. The term literally means “middle gate” in Aramaic, referring to the central section of this trilogy.
Sanhedrin: Another section of the Babylonian Talmud (Seder Nezikin), focusing on a pivotal text in Jewish law dealing with civil and criminal laws, punishments, and legal procedures. The word derives from the Greek Sanhedrion, meaning “council or assembly.” The Sanhedrin was the supreme court of the Jewish people in antiquity, said to consist of 71 members who judged major cases and issued final legal rulings.
Gittin: A section of the Babylonian Talmud dealing with divorce laws in Jewish law, centered on the Get, the legal document terminating a Jewish marriage.
Avodah Zarah: A section of the Babylonian Talmud addressing laws concerning idolatry and its worship, considered foreign in Jewish law. It also discusses Jewish interactions with non-Jews in various contexts (commerce, social relations, purity).
Hillel: One of the greatest rabbis in Jewish history, a highly influential figure in Jewish law and ethics. He lived during the 1st century BCE and the early 1st century CE, serving as president of the Sanhedrin in Jerusalem. Known for his deep ethical principles and wise teachings, he greatly shaped the development of Jewish law.
Shammai: A prominent Jewish rabbi of the 1st century BCE, contemporary of Hillel. Founder of the Shammai school (Beit Shammai), one of the two main Jewish legal schools of the time. Known for strict interpretations of Jewish law, in contrast to the more lenient and humane Hillel school.
The Neighbor and the Neighbor in Ancient Jewish Literature: A book addressing the concept of neighbor and its interpretation in Jewish traditions, including the Talmud.
Google Scholar: Academic articles on the Jerusalem Talmud.
N.T. Wright, Jesus and the Victory of God, Fortress Press, 1996. Part of a series on Jesus and Christian history, analyzing the concept of neighbor in Jesus’ teaching, with emphasis on the Jewish context.
Amy-Jill Levine, Short Stories by Jesus: The Enigmatic Parables of a Controversial Rabbi, HarperOne, 2014. A contemporary interpretation of Jesus’ parables, including the Good Samaritan, showing how Jesus expanded the concept of “neighbor.”
Arland J. Hultgren, The Parables of Jesus: A Commentary, Wm. B. Eerdmans, 2000. Detailed analysis of Jesus’ parables, emphasizing their dramatic and moral impact.
Robert Alter, The Art of Biblical Narrative, Basic Books, 1981. A classic study of literary and dramatic structures in the Bible.
John Dominic Crossan, The Power of Parables: How Fiction by Jesus Became Fiction about Jesus, 2012. Explores symbolism in Jesus’ parables, including the Good Samaritan.
The Bible – Epistle of Paul to the Galatians.
The Bible – Gospel of Saint John.
Classical theatrical works: Sophocles, Aristophanes, etc., illustrating the use of religious and human values in theater.
William Barclay, The Parables of Jesus, Westminster John Knox Press, 1970. Fadi Elias Touma, Studies in Christian Theater.
Joachim Jeremias, The Parables of Jesus, SCM Press, 1972. Social and economic analysis of the parables.
Journal of Biblical Literature: Article on the ethical implications of the Good Samaritan.
The Bible – Gospel of Saint John.
Matta el-Meskin, The Gospel Parables: Analytical and Interpretive Study, Monastery of Saint Macarius, 1989.
Youssef Matta, The Incarnation of Gospel Characters on Stage, Dar al-Thaqafa al-Arabiya, 2010.
Craig L. Blomberg, Interpreting the Parables, 2012.
N.T. Wright, Jesus and the Victory of God, 1996.
Fadi Farhat, Introduction to the Parables in the New Testament, Dar al-Machreq, 2005.
Youssef Matta, The Incarnation of Gospel Characters on Stage, Dar al-Thaqafa al-Arabiya, 2010.
Georges Attieh, Religious Ethics and the Law in Gospel Parables, Dar al-Nahda al-Arabiya, 2003.
Jean Radermakers, The Parables of Jesus: A Theological and Anthropological Perspective, Bayard, 2010.
Fadi Farhat, The Gospel Parables on Stage, Dar al-Machreq, 2010.
Jean Radermakers, The Parables of Jesus: A Theological and Anthropological Reading, Bayard, 2010.
The Bible – Gospel of Saint John.
The Bible – Gospel of Saint Luke.
Fadi Farhat, The Gospel Parables on Stage, Dar al-Machreq, 2010.
Georges Attieh, Ethics in Gospel Parables, Dar al-Nahda al-Arabiya, 2003.
Fadi Farhat, The Gospel Parables on Stage, Dar al-Machreq, 2010.
Georges Attieh, Ethics in Gospel Parables, Dar al-Nahda, 2010.
The Bible – Gospel of Saint John.
Georges Attieh, Ethics in Gospel Parables, Dar al-Nahda al-Arabiya, 2003.
Fadi Farhat, The Gospel Parables on Stage