The story of the good Samaritan is HERE. In the story, Jesus refers to a “certain man” who fell among thieves. The bottom line is that Jesus did not designate the nationality, political affiliation, economic status, racial, ideological, or religious underpinnings of the “certain man” about which the story takes place. Jesus’ parable is likely just that, and not a true story. Nonetheless, it is instructive from a couple of key points.
Firstly, lacking any identity, the “certain man” could be you or me, or your neighbor, or your family member, or a friend or whomever. He has no designated identity or qualities. Therefore, let us call him, for this post’s purposes. “everyman”. And, let us note that “everyman” would apply to all men women and children who are living on planet Earth regardless of their racial, social, political, economic, religious, ideological, or business status.
The story details how people who are supposed to be in a position of responsibility and compassion for their fellow man (“everyman”), cross over to the other side of the road to avoid getting too close to this “everyman” who has been set upon by violent thieves who injured him severely and took all of value that he had leaving him helpless and defenseless and either semi-conscious, or maybe unconscious?
The good “certain Samaritan” (let’s call him “obedient/compassionate everyman”) comes along and has compassion on the man (“everyman”). Instead of avoiding “everyman”, “obedient/compassionate everyman” attends to “everyman’s” wounds, and needs, and then transports on “obedient/compassionate everyman’s” own donkey “everyman” to shelter at an inn. It is most likely that “everyman” rode, and “obedient/compassionate everyman” had to walk the rest of the journey. “Obedient/compassionate everyman” has to conclude his business, but before doing that, he pays the inn keeper to take care of “everyman” and obedient/compassionate everyman” paid all of his expenses in advance, told the inn keeper to keep an eye on “everyman” and take care of “everyman”, and upon “obedient/compassionate everyman’s” return, he would pick up any additional tab (bill) that may have been incurred by “everyman’s” care and shelter.
That is the end of the story in Scripture, but not necessarily for you and me. First of all, the story is about who is our neighbor? The conclusion from the story must be that our neighbor is any “everyman” with whom we come in contact whom we can help. Does that mean that if we don’t come into direct contact that we cannot help an “everyman” whom we’ve never met or talked to? I think the answer is an unequivocal “No!” Scripture teaches us to pray for people we’ve not met, and to pray for ideas and ideals that are good and benefit “everyman”.
So, back to the story of the “everyman” who was beset upon by thieves. What is a thief? This writer is not Noah Webster, and he is going to entertain his own definition as he understands it from reading Scripture and observing life in general. A thief is a person who by violence, threat of violence or deception of some sort, removes from the possession of one person, that person’s property, money, character, integrity, or health when it is achieved through involuntary means or voluntarily through deception and transfers any one of those mentioned items to the thief’s possession and/or control. Would you say the thief has a DEBT to the “everyman”?
So, you might ask; “What about taxation?” For this essay, let us set aside taxation which is a complex issue and entails state power as opposed to nongovernmental actions which pertain to this writing.
The Samaritan story deals with violent thieves, although the threat of violence can be just as powerful. If someone points a gun at you and says give me your money, you don’t know if that person will shoot you or not. Therefore, you are likely to give that person your money even though your physical well being has not been harmed so far. But what about someone who promises to provide you with a desired benefit if you will just sign this contract? That’s something that could involve deception, and if deception is implemented by way of verbal assurances that are contrary to the written document, they may well be employing convoluted, but nonetheless legally enforceable, legalese. That too could be thievery, and something like that will definitely have to be adjudicated in a court of law.
Now it might also be noted, that Jesus when he was speaking, was speaking to Jews who hated Samaritans, and thought they were inferior to the Jewish people. Could it be that there was a secondary message in the Samaritan story that the Jews are not without sin, and as such, they need to repent? It seems a reasonable possibility at the very least!
So, now let’s ask the reader some penetrating questions. Is inflation thievery? Is deflation thievery? Those two questions should keep you busy for a while. For the benefit of the reader, this writer will define inflation as the increase in the supply of money and credit, and deflation as the decrease in the supply of money and credit. Both of these are created by a private nongovernmental banking organization called the Federal Reserve. Once you get by those two questions, then try to answer what the difference is between money and currency? This writer puts one very critical criterion on the definition of money – it must be a store of value! (How do you increase the value of a piece of paper by adding a “0” to the number on it?) Have fun dealing with the above questions, and if you find there’s some thievery involved, then will you be “everyman”, or obedient/compassionate everyman”? Lastly, does your “neighbor” and the Federal Reserve have the right to put you into a debt you cannot pay? Do people die from debt (there are statistics that will prove so). Is it time for a Jubilee in America? See Leviticus 25:10!
P.S. The value of the below currency is “$0.00”! Was any theft involved?
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