Their Table Made A Snare

The parables of Jesus still confound us after two thousand years. This is partly because they were intended to make us think very hard about the meaning of what He said. But it is also because we most often fail to take these stories in context: not their historical context so much as their legal, or Covenant, context. Joel McDurmon writes:

Most people don’t realise that many if not most of Jesus’ parables were intended not as general morality tales, but as particular pronouncements of coming judgment and change. Jesus was warning Jerusalem to repent and to accept its new King (Jesus) or else fall under ultimate condemnation of God. In fact, much of Jesus’ teaching in the Gospels pertains primarily to that pre-AD70 crowd, and without reading it in this light, we misunderstand it. And when we misunderstand it, we misapply it.1Joel McDurmon, Jesus v. Jerusalem: A Commentary on Luke 9:51-20:26, Jesus’ Lawsuit Against Israel, 5.

The parable of the rich man and Lazarus is a prime example. Its meaning has been hotly debated, since it appears to teach salvation by works. However, close attention not only to its historical and Covenant context, but also to its delicious literary allusions and meticulous structure, bears a great deal of fruit.

Luke 16:19-31

Parsed by Chris Wooldridge. Notes by Michael Bull.


The overall structure of the passage recapitulates both the fivefold Covenant pattern and the sevenfold Creation pattern.


It subtly prefigures the entire first century history, but more obviously, you can align each of these points with the first seven books of the Bible.

(Creation) The Characters Named and Described
(Division) The Characters Separated by Death
(Ascension) Altar Curses and Table Blessings – (LAW GIVEN)
(Testing) A Great Chasm – (LAW OPENED)
(Maturity) Testimony Requested – (LAW RECEIVED)
(Conquest) A New Confession
(Glorication) The Rulers Cut Off

As usual, the text is a fractal, so if we zoom in we can see the same pattern repeated  in each of these major points.



“There was a rich man
(Creation – Sabbath: Initiation)
who was clothed in purple and fine linen
(Division – Passover: Delegation)
and who feasted sumptuously every day.
(Ascension – Firstfruits: Presentation)
And there was a poor man named Lazarus,
(Testing – Pentecost: Purification)
laid at the gate and covered with sores,
(Maturity – Trumpets: Transformation)
who desired to be fed with what fell from the rich man’s table.
(Conquest – Atonement: Vindication)
Moreover, even the dogs came and licked his sores.
(Glorification – Booths: Representation)
  • The rich man is not named because he represents Adam, “the Man” with Sanctuary access. (Various women in the Bible remain unnamed for the same reason: they represent “the Woman.”)
  • This is supported by the fact that Adam’s “robe” is both kingly (purple) and priestly (fine linen). In the architecture, this is the Temple Veil, mediating between God and men. This man is thus a stand-in for the “man of sin,” the Herodian High Priesthood, which used the Aaronic priesthood as a means of taking advantage of the people.
  • Thus, the rich man’s table corresponds in the literary architecture to the Table of Showbread, the “bloodied face” of the priestly man who can rise and face God, the faithful man who is willingly broken that others might draw near to God. Adam himself was created in the Land and lifted up like a Levitical “firstfruits” into the Sanctuary. Like Adam, like the sons of Eli, these ministers abused their priestly office for their own gain, seizing the Lord’s portion for themselves (1 Samuel 2:12-17). The Table represented the holy Firstfruits offered to God that He might pour out a “Pentecostal” harvest on the entire Land. Seizing what was devoted to God brought a curse upon all Israel. Their eyes were opened, and they were naked.
  • So, at Pentecost, instead of the sons of Abraham as kingly “stars,” we have Lazarus representing the cursed commoner, the servant suffering because of the tyrants who rule the Land.2The numerous mentions of “the kings of the earth” in the Revelation actually refer to the rulers of the Land of Israel. This analysis shows that the story is not simply about generosity but abuse of office. In Israel’s case, the people were once again exposed to demonic forces (Garden) and Gentile oppressors (World) because of the failure of the priesthood (Land). Moreover, the elites even looked down upon their own people, let alone the Samaritans and Gentiles, as those deserving of curses.3See When Judaism Jumped the Shark.
  • Significantly, the poor man is named, which is unusual for a parable. The name is thus itself significant, and another allusion to Genesis, since this is the Genesis/Creation stanza of the parable. Lazarus is derived from the Hebrew name Eleazar, the name of Abraham’s oldest servant, the man who would have been Abraham’s heir had the Lord not intervened and given him a son according to the flesh. Jesus’ purpose here is to show that the inheritance, the Covenant Succession, would be given to those sons who had the faith of Abraham, sons according to the Spirit, not the flesh. Claiming to be sons of Abraham, the Pharisees were mistreating, swindling and neglecting Abraham’s true heirs.
  • The gate was the place of judgment, where those who were condemned would be exiled from the city. As a beggar, Lazarus was neither inside nor outside the city. The Laws instituted to humble Israel and teach about sin were being abused as a means of exaltation and elitism.
  • Maturity is the step which speaks of multiplication or “swarms.” Regarding the Law, it meant either plunder for obedience or plagues for disobedience. Lazarus is bearing the curse of the rich man’s sin. The rich man has the plunder and Lazarus carries the plagues. Covered in boils, he is cursed like Job, but also rendered ceremonially unclean. “Covering” at Maturity speaks of priestly robes, and the false covering of Adam’s fig leaves. The priesthood has let Lazarus down.
  • At Conquest/Atonement, the benefit of the twofold approach for priesthood and people is limited to the elite. Lazarus is a scavenger, and all scavenging animals were unclean.4See “Dogs and Pigs” in Sweet Counsel: Essays to Brighten the Eyes. For Lazarus, the Temple veil remains closed, and the Land under a curse. It is no coincidence that Israel in the first century was suffering from demonic oppression and possessions. She had reached the end of her history, her “Day 6.”
  • The mention of dogs at Booths makes Lazarus the meat on the table. Indeed, Israel’s elitism would result in scavenging armies tearing her apart, a scattering rather than an “Ingathering.” But dogs are scavengers inside the city, Jewish opportunists, not Gentile ones, thus the term usually refers to false prophets.
  • Finally, aligning this Creation stanza with the structure of Genesis 1 reveals exactly how crafty is the Spirit of God in His architectural allusions.
FORMING: Priesthood FILLING: Kingdom
There was a rich man And there was a poor man named Lazarus,
who was clothed in purple and fine linen laid at the gate and covered with sores,
and who feasted sumptuously every day. who desired to be fed with what fell from the rich man’s table.
Moreover, even the dogs came and licked his sores.
  • Forming speaks of priesthood, and Filling of the resulting kingdom. Acting like kings in the Sanctuary (Adam, Cain, Lamech…) always results in the loss of true kingdom. Jesus’ ascension as our High Priest (Firstfruits) is what brought true kingdom at Pentecost.
  • Comparing the first stanza above with the Creation Week “Tabernacle” below reveals that something is missing from the order.
Day 1: Light and Darkness (Ark of the Testimony) Day 4: Governing Lights (Lampstand)
Day 2: Firmament (Veil) Day 5: Swarms/Hosts/Clouds (Golden Incense Altar)
Day 3a: Land and Sea (Bronze Altar) Day 6: Mediators (Beasts & the Man/Bronze Laver)
Day 3b: Grain & Fruit (Golden Table) Day 7: Rest and Rule, Bread and Wine (Shekinah)
  • Although the rich man feasted sumptuously every day, in the architecture of the passage, the Table is missing. The rich man failed to offer his “tithe” or firstfruits to God, and spiritually-speaking was in fact feasting at the Bronze Altar which represented the four-cornered Land, that is, devouring those whom the sacrifices were intended to represent. As Adam’s devouring of the fruit “devoured” the fruit of the Land and the womb, so the failure of the old High Priesthood brought an end to the Land of Israel and all the children of Israel — the promises to Abraham — in AD70.
  • The Table is also missing when John sees the realities in heaven which the earthly Tabernacle furnitures were intended to represent. He weeps until He sees the slain lamb, the bread and wine of the world’s first truly meek Man.
  • Regarding the modern Western diet, it has been said that we are digging our graves with knives and forks. This was exactly the case with the rulers of first century Israel. Following the completion of Herod’s Temple, the Feast of Passover was celebrated in greater and greater glory, drawing Jews from all across the empire. The Romans besieged the city during one of these festivals. The table which they believed made them an exalted people instead of a humble people was made a snare, and the entire Land was turned into an Altar with bloodied horns, a witness that the Law had been satisfied.

And the winepress was trodden outside the city, and blood flowed from the winepress, as high as a horse’s bridle, for 1,600 stadia. (Revelation 14:20)



The poor man died (Creation)
and was carried by the angels to Abraham’s side. (Division)
The rich man also died and was buried (Ascension)
and in Hades,
being in torment, (Testing)
he lifted up his eyes (Maturity)
and saw Abraham far off (Conquest)
and Lazarus at his side. (Glorication)
  • The New Testament consistently pictures first century Israel as not only a new Sodom and a new Babylon, but a new Egypt. For evidence, we need look no further than Matthew 2, with Herod’s slaughter of the innocents and the ironic protection of Jesus in old Egypt. The structure here makes the death of Israel a new Passover, one that would cut off the leaven of the Pharisees and Herod, but free the true Israel from bondage (Mark 8:15; Galatians 4).
  • The mention of angels highlights their administration of the Old Covenant. Just as Israel, Yahweh’s “firstborn” (Exodus 4:22) was carried out of Egypt to Canaan on eagle’s wings, so Lazarus was carried to Abraham’s side as his true son by faith. Those whom Israel’s Aaronic priests had failed once again now had a new High Priest who was faithful in all things (Hebrews 4:15).
  • Abraham’s “side” is literally his “bosom.” Lazarus is not only carried like a precious gemstone upon the breastplate as a true son of Israel, he is part of the Bride, placed into a better Adam until the “open flesh” of the Circumcision was closed up.5See What Lies Beneath: The Architecture of Abraham’s Bosom
  • The Ascension here is ironic. The rich man does not ascend as fragrant smoke but falls into the Altar as ashes, something which is revisited later on.
  • The rich man now dies on the Altar upon which he feasted, but Jesus’ use of the darkness of Hades might suggest a “Gentile” grave rather than burial in the Land like Sarah. Being the place of shadows, this single use of Hades might also be an ironic inversion of the light of the Lampstand shining upon the Table as the “face” of the Man.
  • The fire of the light of the Law is his torment. Like idolatrous King Manasseh (and Adam, the first idolater), and Paul after his confrontation with Christ, his eyes are finally opened at Maturity. He understands good and evil.
  • Abraham is positioned at Division/Delegation (Circumcision – the womb) and Conquest/Vindication (the “second” Circumcision [Joshua 5:2] – the Land). As in Israel’s history, he serves as bookends, the Alpha and Omega of the circumcision, from earthly country to the heavenly one.
  • Outside of this, at the beginning and end of the actual stanza, is Lazarus. He is named at the end, not the beginning, perhaps to highlight his Succession as the true heir of the Covenant promises.

Destruction of the Temple of Jerusalem by Francesco Hayez
Francesco Hayez, Destruction of the Temple of Jerusalem



And he called out, (Initiation)
‘Father Abraham, (Delegation – Circumcision)
have mercy on me, (Presentation)
and send Lazarus (Purification)
to dip the end of his finger in water (Transformation)
and cool my tongue, (Vindication – Baptism)
for I am in anguish in this flame.’ (Representation)
  • We now come to the threefold Ethics section of the passage, the “blood, fire and smoke.”
  • The Bronze Altar stanza highlights the sacrificial thread of the matrix pattern: reconciliation (peace) through substitutionary bloodshed.
  • The rich man is now the penitent at the Bronze Altar, but it is too late. Just as he treated the least of Israel as sacrificial meat, so he is now himself the meat on the Altar.
  • Lazarus is now the “fiery Spirit” of Pentecost, the angelic messenger who can bring salvation.
  • The mention of his finger is a strange one until we see Lazarus as a prophet, one who “walks on the sea” of the nations. The fiery finger of God gives the Law at Ascension. The rich man desires grace at Maturity, the Law written on flesh.
  • The tongue is deliberately mentioned at Conquest/Vindication to reflect the Covenant Oath and also the Bronze Laver. The rich man possessed a stolen “tongue of gold” like Achan, but he desires a drop of water from the purifying Laver, the place where the priests and sacrifices were washed as mediators. Instead, like Isaiah, his unclean lips would be purified by a coal from the Altar.6See “A Tongue of Gold” in Sweet Counsel: Essays to Brighten the Eyes. But Isaiah was a faithful mediator, and for the rich man the time for mediation and testimony had passed.
  • Instead of the glory of Shekinah filling the Temple at Glorification, God is a fire who will return to consume the house once again.


But Abraham said, (Sabbath)
‘Son, (Passover)
remember that you received your good things, (Firstfruits)
in your lifetime (Pentecost)
and Lazarus in like manner bad things; (Trumpets)
but now he is comforted here, (Atonement)
and you are in anguish. (Booths)
  • It is telling that Abraham, from his position of authority at Creation/Genesis, refers to the rich man as “son.”
  • Like the grain and fruit plants on Day 3, Ascension is always a taste, a promise, of greater glory to be possessed by faith (Day 7), bread and wine enthroned at God’s table as a friend, confidant and co-regent. Like Israel following the Firstfruits promise of the grapes of Eshcol, the rich man failed to interpret the promise and enter into God’s rest.
  • At Pentecost, the rich man failed to believe, rejecting the Spirit of God.
  • But Lazarus was like the new generation of Israel, the ones who saw the carcasses of old Israel fall in the wilderness, believed the promises and entered in.
  • The rich man’s anguish at Booths/Succession takes the place of the promised rest.


And besides all this, (Creation)
between us and you (Division)
a great chasm has been fixed, (Ascension)
so those who desire (Testing)
to pass from here to you (Maturity)
may not do so, (Conquest)
and none may cross from there to us.’ (Glorification)
  • At first pass, it is strange to find a “great chasm” as the subject of Testing. It seems to represent the impassable distance between the true sons of Abraham as the (Day 4 / Numbers) stars of heaven, and the false sons whose Altar has broken into two and whose unclean ashes have been poured out. The first allusion is to the destruction of Jeroboam’s idolatrous altar in 1 Kings 13. The first century correspondence was the splitting of the rocks at the crucifixion, and the subsequent splitting of the entire Land through the testimony of the apostles, culminating in the destruction of the Altar in AD70. The second is to the rebellion of Korah the Kohathite in Numbers 16, whose members were consumed when a chasm opened up in the earth, much like the splitting of the Altar. The fragrant smoke ascends and pleases God, but the Adamic “dust and ashes” collected inside the Altar must eventually be emptied out to be consumed by the serpent.
  • At the central point, the “Pentecost,” is the word desire, which commonly appears here as either zeal for God, holy fire, or as strange fire, as offered by the sons of Aaron. Strange fire pictures idolatry in the Garden and adultery in the Land, a rejection of the Ethics of the Covenant.


And he said, (Genesis)
‘Then I beg you, father, (Exodus)
to send him to my father’s house— (Leviticus)
for I have five brothers— (Numbers)
so that he may warn them, (Deuteronomy)
lest they also arrive (Joshua)
into this place of torment.’ (Judges)
  • Maturity is the ministry of the prophet, the man who has heard the Lord and now responds as His representative. Here, however, the rich man answers back. He still has not “received” the holy words. But the theme of testimony, legal witness, remains. He requests that Lazarus be sent from the dead as a prophetic witness to his brothers.
  • As the word “son” appeared at Passover, now we have Abraham addressed as “father.”
  • The position of the father’s house at Ascension gives us the location of the “Table.” It is Levitical.
  • Usually, the “brothers” appear at Trumpets, as mustered, united troops, a host. But the word for “warn” is diamartyrētai, and martyrdom (witness) always appears at Trumpets. So the five brothers must refer to the five brothers of Judah, as represented by the five visible planets (the other two “governing lights” being the sun and moon).
  • The Revelation pictures the ministry of the apostolic church in a number of ways, one of which is the “two (legal) witnesses” who are slain and resurrected as a testimony, repeating the sufferings and witness of Christ just before the Roman siege (Revelation 11:1-14; see also Acts 14:19-23). This is the context of Paul’s argument in Romans 9-11. The apostolic witness would awaken some Jews but harden others.

What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened, as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, down to this very day.”

And David says, “Let their table become a snare and a trap, a stumbling block and a retribution for them;  let their eyes be darkened so that they cannot see, and bend their backs forever.” (Romans 9:7-10)

  • Just as Israel was dominated by Gentiles instead of ruling over them as wise judges, so the new age would be a place of torment for Jews. This is not to take anything away from the doctrine of eternal judgment, since those judged in the Jewish War will also stand before the throne of God.



But Abraham said, (Day 1 – Greater Light)
‘They have Moses and the Prophets; (Day 2)
let them hear them.’ (Day 3 – the Land)
And he said, (Day 4 – Lesser Lights)
‘No, father Abraham, (Day 5 – the Testimony)
but if someone from the dead goes to them, (Day 6 – Mediators)
they will repent.’ (Day 7 – Sound Judgment)
  • The context here is both Oath and Sanctions. The rich man desires a legal (Covenant) testimony, an Oath, that his brothers might not suffer the curses of the Covenant, the Sanctions.
  • The two witnesses had the power of Moses (turning water into blood) and of the Prophets (shutting the sky), that is, the waters below and the waters above.7This is why Moses’ body was hidden in the earth and Elijah’s was hidden in heaven. Here they are positioned as the Firmament, the sea waters parted for the establishment of a holy Land.
  • At Ascension, we the command to Israel to “hear,” and we know that the authority of Moses and Elijah was superseded by that of Jesus at His transfiguration (Matthew 17:5). Jesus raised another Lazarus, and of course Jesus Himself would be the first raised from the dead as a testimony to Israel. But His own words would be vindicated. They would reject Him.
  • Conquest corresponds to the Day of Atonement, the two cherubim flanking the sprinkled blood a picture of the angels in the empty tomb.



He said to him, (Transcendence)
‘If Moses and the Prophets (Hierarchy)
they do not hear, (Ethics)
neither if someone from the dead should rise (Oath/Sanctions)
shall they be persuaded.’” (Succession)
  • The parable finishes where Old Covenant Israel finished: in torments. The fact that, even after the testimony of Jesus was resurrected, the Lord not only sent His Spirit, but gave Israel one final generation to repent and believe, shows that until the final few years Israel was not entirely like Egypt, or Sodom, or Babylon. There was always a faithful remnant (Romans 9:29), and the patience of the Lord was indeed Israel’s salvation (2 Peter 3:15).
  • The word “persuaded” or “convinced” is from the root word for “faith.”
  • Finally, notice that the last stanza is only fivefold, representing a Covenant scroll that has not been “opened,” that is, has not become incarnate, in obedient faith. Only the enthroned Firstfruits Lamb, the missing “Table,” could open the New Covenant scroll and pour out the Pentecostal harvest.

References   [ + ]

1. Joel McDurmon, Jesus v. Jerusalem: A Commentary on Luke 9:51-20:26, Jesus’ Lawsuit Against Israel, 5.
2. The numerous mentions of “the kings of the earth” in the Revelation actually refer to the rulers of the Land of Israel.
3. See When Judaism Jumped the Shark.
4. See “Dogs and Pigs” in Sweet Counsel: Essays to Brighten the Eyes.
5. See What Lies Beneath: The Architecture of Abraham’s Bosom
6. See “A Tongue of Gold” in Sweet Counsel: Essays to Brighten the Eyes.
7. This is why Moses’ body was hidden in the earth and Elijah’s was hidden in heaven.

The Good Samaritan’s Source Code

The parable of the Good Samaritan is a literary masterpiece. A “Covenant literary analysis” uncovers some pure gold in the structure of Jesus’ words, including some delicious ironies.

So that you do not get overwhelmed, we will first look at the overall structure. Then we will zoom in to see this same structure in each of the parts.


Creation: The Man falls among thieves.
(Initiation – Sabbath – Genesis – Ark)
Division: The Priest passes by.
(Delegation – Passover – Exodus – Veil)
Ascension: The Levite passes by.
(Presentation – Firstfruits – Leviticus – Altar/Table)
Testing: The Samaritan has compassion,
(Purification – Pentecost – Numbers – Lampstand)
Maturity: treats the Man like a brother,
(Transformation – Trumpets – Deuteronomy – Incense)
Conquest: and pays his debt.
(Vindication – Atonement – Joshua – High Priest)
Glorification: Jesus’ commission to do likewise.
(Representation – Booths – Judges – Shekinah)

The parable follows the matrix structure, so it not only hints at the dominion pattern in the first seven books of the Bible, but also Israel’s entire history until its end in AD70.

Architecturally, it works from the Garden (Adam as High Priest), to the Land (through the Levite priesthood to all Levites, who were the “firstfruits” of the Land), to the World, or at least those on its border, the Jew-Gentile hybrids of Samaria. It is this faithful outsider who brings the Jew back to safety, not to the old desecrated Sanctuary but to a new one. Trumpets represents the apostles’ testimony to Jew and Gentile, and Atonement the end of the Temple and its sacrifices. The compassion of the outsider rescues the Jew abandoned by his keepers. The Jew-Gentile Church would bring healing to all those oppressed by the “kings of the earth,” the rulers of the Land: the Herods and the Pharisees.

So, there is a great deal more going on here than a simple call to love the unloved. Although that message is a good application, a faithful interpretation understands that Israel’s purpose as a blessing to the nations and the imminent abolition of the Jew-Gentile divide are at the heart of the story.

Now, through a closer analysis, we can see that each of the seven sections of the story images the structure of the whole, playing a similar tune on a smaller scale. At this level, we can see that Jesus’ words are as barbed and ironic as any of the Old Testament prophets. His use of the Covenant-literary template highlights the failure of Israel to represent her just and merciful God to the nations.

Luke 10:30-37 (NKJV)

CREATION (Sabbath defiled):

Creation: “A certain man
(Initiation – Sabbath)
Division: went down
(Delegation – Passover)
Ascension: from Jerusalem to Jericho,
(Presentation – Firstfruits)
Testing: and fell among thieves,
(Purification – Pentecost)
Maturity: who stripped him of his clothing,
(Transformation – Trumpets)
Conquest: wounded him, and departed,
(Vindication – Atonement)
Glorification: leaving him half dead.
(Representation – Booths)
  • For this Stanza, I have put the Bible Matrix terms on the left, and the sacrificial “praxeme” and festal calendar underneath. All three descriptions are required to communicate the multi-layered richness of the structural allusions.
  • “Man” refers to an Adam, in this case, a Jew. “Men” in the Revelation refers to the Jews, those who were considered by God as fruit of the Land, like Adam, who were given Sanctuary access, like Adam (Genesis 2:5-6). The fall might represent the average Jew betrayed by the brood of vipers in the Sanctuary.
  • Jerusalem and Jericho represent the separation between Jew and Gentile initiated in the promise and “ascension” offering of Isaac, expanded upon in the Levitical law as “first fruits.” Jericho was the firstfruits of the Land, a city whose inheritance was possessed entirely by God, just like the Levites.
  • Serpents and dragons, birds and beasts, appear at the center of the Stanza, to test the faithful Man. Pentecost refers to the giving of the Law. Here, the Adam is not the thief but the victim of thieves. Once again, the Creation motif is apparent in this initial Stanza, since Satan intended to steal the inheritance promised to Adam, leaving him naked before God. Since whole burnt offerings were transformed by fire and ascended in glory with new “clothing” of flames and fragrant smoke as a testimony before God, we have a reference to the requirement for and the means of the covering of Adam’s sin.
  • At Conquest, we have a reference to the blessing/cursing inherent in the Lord’s two-edged sword, as Israel’s redeemer/avenger (ga’al). On the Day of Atonement (Coverings), this is symbolized in the division of the two goats. Here, the Jew is the first goat, slain before God like Abel, and the thieves are the second goat, carrying their own sins into the wilderness, like Abel, an expansion of the process of atonement of Adam’s sin.
  • Through obedient faith, Adam would have entered into God’s Sabbath, representing Him not only Physically (Genesis 1), Socially (Genesis 2), but also Ethically. Here, like Adam, the Man is left half alive, half dead. Instead of becoming a father, a shelter, a tree of righteousness, Adam remained a child who required covering.

DIVISION (human delegation – un-Passover):

Now by chance a certain priest
came down that road.
(Hierarchy – Delegation)
and when he saw him,
(Ethics – “eyes opened”)
(No Succession, no shelter)
  • It seems that this is a five-point stanza, which indicates a Covenant duty that is unfulfilled, a “scroll” that is unopened, a mission unfulfilled. The Ethics have not become “incarnate” in the Priest. He has heard the Law, and seen the Man, but not acted.
  • “He-passed-by-on-the-other-side” is a single Greek word. Placed at Sanctions/Atonement, it means that this Priest has not borne this Man’s curse, but judged him as unworthy of mercy. His eyes are not the “lights” of the Lampstand, but the “eye and tooth” of unrighteous vengeance.
  • Consequently, the last line is missing. There is no refuge, no “Booths” shelter offered by the Israelite. The man with Sanctuary access in the Garden offers no sanctuary in the Land. The one who covers the sins of men with the blood of animals is unwilling to be a covering for a bloodied man.

ASCENSION (Covenant Head – un-Temple):

Likewise a Levite, (Transcendence)
when he arrived at the place, (Hierarchy)
came and looked, (Ethics)
and passed by on the other side. (Oath/Sanctions)
(No Succession, no shelter)
  • The third Stanza replicates the second, but the passer-by is a Levite. The responsibility has moved from an actual priest to the priestly tribe, from covering of sin in the Garden to service of the House in the Land.
  • The word “place” is topos, which nicely combines the idea of the Land as the seat of sacrifice for the nations.
  • The Priesthood and the Temple have themselves become idols which usurp justice and mercy. The priest and Levite wished to remain ceremonially clean. But their lack of mercy made them unclean before God.
  • Unlike the Priest who “passes over,” the Levite does draw near, alluding to the Ascension as a “nearbringing.” As the Priest was no covering, the Levite is no living sacrifice. The Law remains unfulfilled in love.
  • Again, a five-point stanza. Again, no healing Atonement; just a passing by. Again, there is no refuge.

TESTING (True Kingdom):

But a certain Samaritan, (Outside the camp)
as he journeyed, (Exodus)
came where he was. (Nearbringing)
And when he saw him, he had compassion. (Law of Love)
  • The name Samaria means a watch-mountain or a watch-tower, which corresponds to this Stanza being the “Lampstand,” the eyes of God watching over Israel. The irony is that God’s eyes are here found in a Samaritan who incarnates the Law. The Samaritan is like Naaman and the widow of Sidon, a believer who shames the faithless Jew.
  • This Stanza is a deliberate three-and-a-half. The Samaritan not only draws near and sees, but has compassion. Where the Priest and Levite were circumcised only outwardly, the Samaritan is ironically the true Jew.
  • As the “Numbers” of the passage, this act of compassion indicates the death of old Israel in the wilderness. The external Law ends in the fire on the Altar—the Ethics brought to life by the Spirit.

MATURITY (brothers / Gentiles / resurrection of the body):

So he
(the new Israel)
went to him
(delegation by Spirit)
and bandaged his wounds,
(true Priesthood)
pouring on oil and wine;
(a better covenant)
and he set him on his own animal,
(faithful Gentile donkey/peacemaker)
brought him to an inn,
(Burden borne, coverings)
and took care of him.
(Shelter and rest)
  • Jesus’ words once again follow the Covenant pattern, but it is finally sevenfold, reversing the sin of the murderers.
  • Not only is the Samaritan loving his enemy, the fulfilment of the Law in love makes the ceremonial distinctions redundant.
  • As the High Priest carried Israel into the House of the Lord, so the Samaritan carries the dying Jew that his stripes might be healed.
  • The reference to the donkey might seem strange, but as a symbol of believing Gentiles (beginning with Ishmael) and of peacemakers, donkeys often appear at Step 5 in the process, just as warhorses and mustering armies do. The fundamental theme at Maturity is unity of Spirit.

CONQUEST (Day of Coverings):

“On the next day, (Sabbath)
when he departed, (Passover)
he took out two denarii,
gave them to the innkeeper,
and said to him, (Firstfruits)
‘Take care of him; (Pentecost)
and whatever more you spend, (Trumpets)
when I come again, (Atonement – two approaches)
I will repay you.’ (Booths – Succession)
  • Israel’s festal calendar comes to the fore in this Stanza. The suffering Jew is put in the care of an unnamed innkeeper, which highlights the fact that every house of faith would soon be considered holy without being “Levitical.”
  • This is emphasised by the three-level process at Firstfruits, a new Holy Place constructed in the actions of the Samaritan: sacrifice, covering and commission. Two days’ wages is given to the owner of this house in place of the Levitical tithe. I trust you can see how important the analysis of the Covenant structure can be in understanding the depths of the text and its connection with the Old Testament.
  • The denarii might represent the nations bringing their glory into the Church, as we see when the Gentiles Churches raise money to support the saints in Jerusalem during a famine.
  • The command to take care of the Man appears at Pentecost, perhaps alluding to the coming of the Comforter.
  • At Trumpets we have a reference to plunder, in this case a multiplication of the silver coins given at Firstfruits.
  • At Atonement we have a reference to Jesus’ return for the firstfruits martyrs, and possibly the blessing of the nations who blessed the children of Abraham (Matthew 25).


So which of these three (Transcendence)
do you think was neighbor (Hierarchy)
to him who fell (Ethics 1 – Law Given)
among the thieves?” (Ethics 2 – Law Opened)
And he said, (Ethics 3 – Law Received)
“He who showed mercy on him.” (Oath/Sanctions)
Then Jesus said to him, “Go and do likewise.” (Succession)
  • The final Stanza is a commission to be fulfilled. It consists of a Forming (Jesus’ words) and a Filling (the enlightened response).
  • Being neighbourly at Hierarchy tears down the elitism assumed by the Jews in their Circumcision.
  • Making the Man the victim at Ethics hints at covering the sins of others as a fulfilling of the Law.
  • At Sanctions, we have blessing instead of cursing, mercy instead of condemnation.
  • These wonderful words would be fulfilled in the willing death of Christ Himself, for the beaten Man (Adam), the despised brother (Abel), and the Gentile householder (Noah), mercy flowing from a new Temple to construct a house of all nations.

“But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8)