Luke Chapter 10

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Luke Chapter 10

Luke 10:25

A certain lawyer - One who professed to be well skilled in the laws of Moses, andwhose business it was to explain them.

Stood up - Rose - came forward to address him.

Tempted him - Feigned a desire to be instructed, but did it to perplex him, or to leadhim, if possible, to contradict some of the maxims of the law.

Inherit eternal life - Be saved. This was the common inquiry among the Jews. "They"had said that man must keep the commandments - the written and oral law.

Luke 10:26

luk 10:26

What is written ... - Jesus referred him to the "law" as a safe rule, and asked him whatwas said there. The lawyer was doubtless endeavoring to justify himself by obeying thelaw. He trusted to his own works. To bring him off from that ground - to make him feelthat it was an unsafe foundation, Jesus showed him what the law "required," and thusshowed him that he needed a better righteousness than his own. This is the proper use ofthe law. By comparing ourselves with "that" we see our own defects, and are thus

prepared to welcome a better righteousness than our own - that of the Lord Jesus Christ.

Thus the law becomes a schoolmaster to lead us to him,Gal 3:24.

Luke 10:27

luk 10:27

See this subject explained in the notes atMat 22:37-40.

Luke 10:29

luk 10:29

To justify himself - Desirous to appear blameless, or to vindicate himself, and show thathe had kept the law. Jesus wished to lead him to a proper view of his own sinfulness,and his real departure from the law. The man was desirous of showing that he had keptthe law; or perhaps he was desirous of justifying himself for asking the question; ofshowing that it could not be so easily settled; that a mere reference to the "words" of thelaw did not determine it. It was still a question what was meant by "neighbor." ThePharisees held that the "Jews" only were to be regarded as such, and that the obligationdid not extend at all to the Gentiles. The lawyer was probably ready to affirm that hehad discharged faithfully his duty to his countrymen, and had thus kept the law, and

could justify himself. Every sinner is desirous of "justifying himself." He seeks to do itby his own works. For this purpose he perverts the meaning of the law, destroys its
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spirituality, and brings "down" the law to "his" standard, rather than attempt to framehis life by "its" requirements.

Luke 10:30

luk 10:30

Jesus answering - Jesus answered him in a very different manner from what heexpected. By one of the most tender and affecting narratives to be found anywhere, hemade the lawyer his own judge in the case, and constrained him to admit what at first hewould probably have denied. He compelled him to acknowledge that a Samaritan - of arace most hated of all people by the Jews - had shown the kindness of a neighbor, whilea "priest" and a "Levite" had denied it "to their own countrymen."

From Jerusalem to Jericho - Jericho was situated about 15 miles to the northeast ofJerusalem, and about 8 miles west of the river Jordan. See the notes at Mat 20:29.

Fell among thieves - Fell among "robbers." The word "thieves" means those whomerely take "property." These were highwaymen and not merely took the property, butendangered the life. They were "robbers." From Jerusalem to Jericho the country wasrocky and mountainous, and in some parts scarcely inhabited. It afforded, therefore,among the rocks and fastnesses, a convenient place for highwaymen. This was also avery frequented road. Jericho was a large place, and there was much traveling toJerusalem. At this time, also, Judea abounded with robbers. Josephus says that at onetime Herod the Great dismissed 40,000 men who had been employed in building thetemple, a large part of whom became highwaymen (Josephus "Antiquities," xv. 7). Thefollowing remarks of Professor Hackett, who visited Palestine in 1852, will furnish agood illustration of the scene of this parable. It is remarkable that a parable uttered morethan eighteen hundred years ago might still be appropriately located in this region.

Professor Hackett ("Illustrations of Scripture," p. 215, 216) says of this region: "It isfamous at the present day as the haunt of thieves and robbers. No part of the traveler's

journey is so dangerous as the expedition to Jericho and the Dead Sea. The Orientalpilgrims who repair to the Jordan have the protection of an escort of Turkish soldiers;and others who would make the same journey must either go in company with them, or

provide for their safety by procuring a special guard. I was so fortunate as to be able toaccompany the great caravan at the time of the annual pilgrimage. Yet, in spite of every

precaution, hardly a season passes in which some luckless wayfarer is not killed orrobbed in going down from Jerusalem to Jericho. The place derives its hostile characterfrom its terrible wildness and desolation. If we might conceive of the ocean as beingsuddenly congealed and petrified when its waves are tossed mountain high, and dashingin wild confusion against each other, we should then have some idea of the aspect of thedesert in which the Saviour has placed so truthfully the parable of the good Samaritan.The ravines, the almost inaccessible cliffs, the caverns, furnish admirable lurking-placesfor robbers. They can rush forth unexpectedly upon their victims, and escape as soonalmost beyond the possibility of pursuit.

"Every circumstance in this parable, therefore, was full of significance to those who

heard it. The Saviour delivered it near Bethany, on the border of the frightfuldesert,Luk 10:25,Luk 10:38.Jericho was a sacerdotal city. The passing of priests and
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Levites between that place and Jerusalem was an everyday occurrence. The idea of acaravanserai or 'inn' on the way was not invented, probably, for the sake of the allegory,

but borrowed from the landscape. There are the ruins now of such a shelter for thebenighted or unfortunate on one of the heights which overlook the infested road. Thus itis that the instructions of our Lord derive often the form and much of their pertinence

from the accidental connections of time and place."

Luke 10:31

luk 10:31

By chance - Accidentally, or as it happened. It means that he did not do it with a"design" to aid the man that was wounded.

A certain priest - It is said that not less than 12,000 priests and Levites dwelt at Jericho;and as their business was at Jerusalem, of course there would be many of them

constantly traveling on that road.

When he saw him - He saw him lie, but came not near him.

Passed by on the other side - On the farther side of the way. Did not turn out of hiscourse even to come and see him.

Luke 10:32

luk 10:32

A Levite - The Levites, as well as the priests, were of the tribe of Levi, and were setapart to the duties of religion. The special duty of the priest was "to offer sacrifice" atthe temple; to present incense; to conduct the morning and evening services of thetemple, etc. The office or duty of the "Levites" was to render assistance to the priests intheir services. In the journey of the Israelites through the wilderness, it was their duty totransport the various parts of the tabernacle and the sacred utensils. It was their duty tosee that the tabernacle and the temple were kept clean; to prepare supplies for thesanctuary, such as oil, incense, wine, etc. They had also the care of the sacred revenues,and after the time of David they conducted the sacred "music" of the temple service,

Num. 8:5-22;Ch1 23:3-5,Ch1 23:24-32;Ch1 24:27-31.

Came and looked on him - It is remarked by critics, here, that the expression used doesnot denote, as in the case of the priest, that he accidentally saw him and took no farthernotice of him, but that he came and looked on him more attentively, but still did nothingto relieve him.

Luke 10:33

luk 10:33

A certain Samaritan - The Samaritans were the most inveterate foes of the Jews. They

had no dealings with each other. See the notes atMat 10:5. It was this fact whichrendered the conduct of this good man so striking, and which was thus set in strong
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contrast with the conduct of the priest and the Levite. "They" would not help their ownafflicted, and wounded countryman. "He," who could not be expected to aid a Jew,overcame all the usual hostility between the people; saw in the wounded man aneighbor, a brother, one who needed aid; and kindly denied himself to show kindness tothe stranger.

Luke 10:34

luk 10:34

Pouring in oil and wine - These were often used in medicine to heal wounds. Probablythey were mingled together, and had a highly sanative quality. How strikingly is hisconduct contrasted with the priest and Levite! And, how particularly as well as

beautifully by this does our Saviour show what we ought to do to those who are incircumstances of need! He does not merely say "in general" that he showed himkindness, but he "told how" it was done. He stopped - came where he was - pitied him -

bound up his wound - set him on his own beast - conducted him to a tavern - passed thenight with him, and then secured the kind attendances of the landlord, promising him to

pay him for his trouble and all this without desiring or expecting any reward. If this hadbeen by a Jew, it would have been signal kindness; if it had been by a Gentile, it wouldalso have been great kindness; but it was by a Samaritan - a man of a nation mosthateful to the Jews, and therefore it most strikingly shows what we are to do to friendsand foes when they are in distress.

Luke 10:35

luk 10:35

Two pence - About 27 cents, or 1 shilling, 2d. This may seem a small sum, but we are toremember that that sum was probably ten times as valuable then as now - that is, that itwould purchase ten times as much food and the common necessaries of life as the samesum would now. Besides, it is probable that all the man wanted was "attention" andkindness, and for all these it was the purpose of the Samaritan to pay when he returned.

The host - The innkeeper.

Luke 10:36

luk 10:36

Was neighbour - Showed the kindness of a neighbor, or evinced the proper feelings of aneighbor. The lawyer had asked him who was his neighbor? Jesus in this beautifulnarrative showed him who and what a neighbor was, and he did this in a way thatdisarmed his prejudice, deeply affected him in regard to his own duty, and evinced the

beauty of religion. Had he "at first" told him that a Samaritan might be a neighbor to aJew and deserve his kindness, he would have been at once revolted at it; but when, by a

beautiful and affecting narrative, he brought the "man himself" to see that it might be,he was constrained to admit it. Here we see the beauty of a parable and its use. It

disarmed prejudice, fixed the attention, took the mind gently yet irresistibly, and
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prevented the possibility of cavil or objection. Compare, also, the address of Nathan toDavid,Sa2 12:1-7.

Luke 10:37

luk 10:37

He that showed mercy - His "Jewish" prejudice would not permit him "to name" theSamaritan, but there was no impropriety, even in his view, in saying that the man whoshowed so much mercy was really the neighbor to the afflicted, and not he who"professed" to be his neighbor, but who would "do nothing" for his welfare.

Go, and do thou likewise - Show the same kindness to "all" - to friend and foe - and"then" you will have evidence that you keep the law, and not "till" then. Of this man weknow nothing farther; but from this inimitably beautiful parable we may learn:

1. That the knowledge of the law is useful to make us acquainted with our ownsinfulness and need of a Saviour.

2. That it is not he who "professes" most kindness that really loves us most, but he whowill most deny himself that he may do us good in times of want.

3. That religion requires us to do good to "all" people, however "accidentally" we maybecome acquainted with their calamities.

4. That we should do good to our enemies. Real love to them will lead us to denyourselves, and to sacrifice our own welfare, that we may help them in times of distressand alleviate their wants.

5. That he is really our neighbor who does us the most good - who helps us in ournecessities, and especially if he does this when there has been "a controversy ordifference" between us and him.

6. We hence see the beauty of religion. Nothing else will induce people to surmounttheir prejudices, to overcome opposition, and to do good to those who are at enmitywith them. True religion teaches us to regard every man as our neighbor; prompts us todo good to all, to forget all national or sectional distinctions, and to aid all those who are

in circumstances of poverty and want. If religion were valuable for nothing "but this," itwould be the most lovely and desirable principle on earth, and all, especially in theirearly years, should seek it. Nothing that a young person can gain will be so valuable asthe feeling that regards all the world as one great family, and to learn early to do good toall.

7. The difference between the Jew and the Samaritan was a difference in "religion" and"religious opinion;" and from the example of the latter we may learn that, while people

differ in "opinions" on subjects of religion, and while they are zealous for what theyhold to be the truth, still they should treat each other kindly; that they should aid each

other in necessity; and that they should thus show that religion is a principle superior to

the love of sect, and that the cord which binds man to man is one that is to be sundered
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by no difference of opinion, that Christian kindness is to be marred by no forms ofworship, and by no bigoted attachment for what we esteem the doctrines of the gospel.

The Parable of

the Good Samariatan

Luke 10:25-37

By Louis Rushmore

Introduction

The parable of The Good Samaritanis one of several parables that are recordedexclusively by Luke. Sequentially in Luke's account of our Lord's earthly ministry, theverbal exchange between Jesus and one in his audience, during which this parable wasrecited, occurred following the return of the 70. During his Perean ministry, Jesus had

sent 70 disciples ahead of him into the cities that he would soon visit (Luke 10:1). Thesedisciples were charged to heal the sick and proclaim that the kingdom was close tocoming (Luke 10:9). (Formerly, during our Lord's ministry in Galilee, he commissionedthe twelve and charged them with the same mission, Matt. 10:1-6; Mark 6:7-13.)

The coming kingdomwas the object of prophecy (Isa. 2; Dan. 2; Joel 2; Acts 2) and thelonging of the Jews. Nevertheless, the Jews expected and wanted a physical kingdom(John 6:14-15), whereas Jesus Christ came to establish a spiritual kingdom (John 18:36-37). Even at the late date of the moments preceding his Ascension, our Lord's apostlesstill imagined that Jesus was about to establish a physical kingdom. "When theytherefore were come together, they asked of him, saying, Lord, wilt thou at this time

restore again the kingdom to Israel?" (Acts 1:6).

Upon the return of the 70, and after they exclaimed that "even the devils are subjectunto us through thy name" (Luke 10:17), Jesus responded, "rather rejoice, because yournames are written in heaven" (Luke 10:20). Perhaps in the presence of a largeraudience, our Lord still turned to his disciples and spoke to them privately (Luke10:23). Immediately thereafter in Luke's account a lawyer of the Law of Moses posed aquestion to Jesus (Luke 10:25). Was there time and distance between Jesus' reception ofthe returning 70 and the lawyer's question, or was the lawyer in the larger audience thatday? Is it possible that the lawyer was one of the 70 or does the new paragraph in whichhis question appears indicate, though not specified in the text, that the interchange

between the lawyer and Jesus occurred on another occasion, perhaps even on anotherday?

Misgivings about the new kingdom and its doctrine persisted among the disciples ofChrist well after the establishment of the kingdom (church). With some reluctance, theapostle Peter surrendered his prejudice toward non-Jews to proclaim the Gospel to them(Acts 10-11). Peter, though, suffered a relapse to his old mentality regarding Gentiles,for which the apostle Paul publicly rebuked him (Gal. 2:11-14). Judaizing teacherswithin the church were the source of much agitation, for which the apostles and eldersin Jerusalem publicly and in writing countered such erroneous teaching (Acts 15).
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Whether the lawyer on this occasion was a disciple of Christ (though somewhatmisguided) or what we might call a heckler is difficult to say. The enemies of Jesusfrequently badgered our Lord from amidst a crowd of the curious and truth-seekers(Matt. 22:15) as they also did to John the Baptist (Matt. 3:7). In any case, the lawyer'squestion provides the platform for Jesus' presentation of the parable of The Good

Samaritan.

The Parable

"And, behold, a certain lawyer stood up, and tempted him, saying, Master,what shall I do to inherit eternal life?" (Luke 10:25).

This is the most important question that anyone could ask! This question has been askedby various persons under various circumstances that are recorded upon the pages ofinspiration. This question has also been asked for various reasons -- not always to obtaininformation. The lawyer in the context before us may have been insincere, only hoping

to somehow belittle our Lord. The lawyer's motive appears to have been disingenuous.

The 3,000 souls who obeyed the Gospel message in Acts 2 were not seeking the Gospelor the church when the Spirit-filled apostles began preaching in Jerusalem that day.However, they were moved by the message to mouth, "Men and brethren, what shall wedo?" (Acts 2:37). Saul of Tarsus (better known to us as the apostle Paul) was notseeking Gospel truth when Jesus appeared to him on the road to Damascus (Acts 9; 22;26). Yet, he, too, asked the question in these words, "Lord, what wilt thou have me todo?" (Acts 9:6). The 3,000 and Paul became Christians once they received the answer tothis all-important question. The rich young rulerasked, "Good Master, what shall I doto inherit eternal life?" (Luke 18:18), but went away sorrowfully. The lawyer to whomJesus recited the parable of The Good Samaritanseems to have resisted the divineanswer to his question, too.

The lawyer's question corresponds to the spiritual assessment and encouragement thatJesus directed toward the returning 70: "rejoice, because your names are written inheaven" (Luke 10:20). It is possible that with an air of sarcasm the lawyer rebutted thestatement of Jesus with his question. Irrespective of the lawyer's reason for asking thequestion, that question is important because of the corresponding divine answer. At notime was the answer to the question a curt, "Nothing!" It is not the case that mankind isexempted from participation in his own redemption.

When the Jews on Pentecost asked, "Men and brethren, what shall we do?" (Acts 2:37),Peter did not say, "There is nothing to do!" Instead, he said: ". . . Repent, and be

baptized every one of you in the name of Jesus Christ for the remission of sins . . ."(Acts 2:38). When Saul of Tarsus asked that same question, Jesus did not say, "There isnothing for you to do!" Rather, the record reads, "Lord, what wilt thou have me to do?And the Lord said unto him, Arise, and go into the city, and it shall be told thee whatthou must do" (Acts 9:6). A disciple named Ananias was sent by Jesus to Saul and

proclaimed, "And now why tarriest thou? arise, and be baptized, and wash away thysins, calling on the name of the Lord" (Acts 22:16). The rich young ruler and the lawyer

both lived under Judaism and were nevertheless informed that there was something for

them to do. Any of the passages above would have been perfect opportunities for theHoly Spirit to announce faith only or grace only or universalism or unconditional


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election -- without the participation of mankind in his own redemption. Instead,redemption is conditional on obedience (Heb. 5:9) or walking in the light (1 John 1:7).We must, in a sense, work out our own salvation (Phil. 2:12). Still, due to human frailtyand our sins, we must rely on the grace and mercy of God (Eph. 2:8; Titus 3:5). Graceand mercy are conditional on our obedience despite human shortcomings.

"He said unto him, What is written in the law? how readest thou?" (Luke10:26).

Many people in our Lord's day or even now may not know the answer to the questionposed by the lawyer and earnestly desire a reliable answer. This lawyer, though, was notsuch a person. By his training and life-long pursuit, he was expected to know the

biblical answer to the very question he asked. Jesus, therefore, compelled the lawyer toanswer his own question, which he did.

The lawyer by profession was an expert in the Jewish law. He was a man

who was supposed to know all the answers.1

Our Lord in substance says -- The question you ask is already answered."How readest thou?"2

The lawyer not only answered his own question, but he answered it correctly. However,feeling the force of having his question turned back on him, he attempted to avoid theapplication of the divine truth to himself.

"And he answering said, Thou shalt love the Lord thy God with all thyheart, and with all thy soul, and with all thy strength, and with all thymind; and thy neighbour as thyself. And he said unto him, Thou hastanswered right: this do, and thou shalt live. But he, willing to justifyhimself, said unto Jesus, And who is my neighbour?" (Luke 10:27-29).

The two-level apportionment of our love, first and foremost to God and secondarily toour fellow man, underlies the whole duty of man. This multi-directional love isaddressed in the Old Testament as well as in the New Testament.

"And thou shalt love the Lord thy God with all thine heart, and with allthy soul, and with all thy might. And these words, which I command thee

this day, shall be in thine heart: And thou shalt teach them diligently untothy children, and shalt talk of them when thou sittest in thine house, andwhen thou walkest by the way, and when thou liest down, and when thourisest up" (Deut. 6:5-7).

"Thou shalt not avenge, nor bear any grudge against the children of thypeople, but thou shalt love thy neighbour as thyself: I am the Lord" (Lev.19:18).

"Jesus said unto him, Thou shalt love the Lord thy God with all thy heart,and with all thy soul, and with all thy mind. This is the first and great

commandment. And the second is like unto it, Thou shalt love thy
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Galilee to Jerusalem would cross over to the east side of the Jordan and come throughPerea rather than go through the country of the Samaritans."5 The parable presents ascenario in which one would expect the Jewish passerbys to more readily come to the

poor man's rescue than the Samaritan traveler.

The Bible is persistently correct regarding geography, topography and any other scienceabout which the inspired Book speaks and that also lends itself to critical review. (It,then, is reasonable to believe that the Bible is credible also regarding those subjects ofwhich it speaks that are not susceptible to verification by physical evidence.) Jerusalemrests atop a central range of mountains in Canaan at about 2,500 feet above sea level.Jericho, 16 miles west of Jerusalem, is 800 feet below sea level. One literally descendsor goes "down" from Jerusalem to Jericho, dropping 3,300 feet.

Some localities in Bible times were especially notorious for the ferocious activity ofrobbers, especially in rugged areas along highways. One such place may have promptedthe missionary John Mark to turn back from his evangelistic endeavor while Paul and

Barnabas continued (Acts 13:13; 15:38). The road between Jerusalem and Jerichoshared this infamous distinction.

The Jericho road was rugged, robber-infested. Because travelers had beenattached so often on this road, it became know as "the bloody way."6

One commentator cites the Jewish historian, Josephus, regarding the robbery commonto that route.

Josephus tells us that Herod had dismissed 40 thousand workmen fromthe Temple, shortly before Christ's recital of this parable, and that a large

part of them became vicious highway robbers, who were aided in theirdiabolical plunder by the hiding places and sharp turnings of the road.7

Whereas the Jews who passed by the unfortunate victim later doubtless professed piety,the robbers had no regard for their fellow human beings. The robbers only regarded thewealth and possessions they hoped to procure from hapless commuters. The lives oftheir targets were not precious.

Deprived of his money, stripped of his clothes, battered and left to die, the fallenstranger was not a specimen of economic, social or political attainment. He simply was

a fellow human being desperately in need of a biblical neighbor. "We must find ourneighbor everywhere and in everyone, and especially in the fellowman in need."8

Coincidentally, the first person to happen on the scene following the vicious assault wasa priest.

Since the time of David, the priests had been divided into twenty-fourcourses or orders (see 1 Chronicles 24:1-19). Each order served in thetemple twice a year, a week at a time. Jericho like Jerusalem was a city of

priests, so priests and Levites often were seen moving to and from on thedesert road.9
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Apparently, this man was ". . . one of the 12,000 priests living in Jericho at that time,had evidently left God back in the Temple and had neither time nor compassion for hisunfortunate fellow Jew."10

The victim and the priest were both traveling the same direction, away from Jerusalem

and down to Jericho. The stranger preceded the priest by a matter of minutes. The priestcould have as easily been the human casualty lying along the road, the other manfinding him in that condition. Though the priest passed by his fallen countryman,doubtless he would have wished for more compassion by anyone discovering himinjured along the highway. "Therefore all things whatsoever ye would that men shoulddo to you, do ye even so to them: for this is the law and the prophets" (Matt. 7:12).

Evidently, the priest left his piety back at the temple. He did not demonstrate thereligion that he honored by his service in the Temple while traveling the Jericho road.Perhaps his attitude was, "I've been serving at the temple. I've done my part. . . . I've

been away from home and need to hurry."11

Perhaps the tendency to duplicate the blameworthy conduct of this priest is common tomankind. Several exhortations appear in the New Testament as if to counter thisdisposition (Matt. 25:31-46; Jam. 2:15-17).

"And as ye would that men should do to you, do ye also to them likewise"(Luke 6:31).

"As we have therefore opportunity, let us do good unto all men, especiallyunto them who are of the household of faith" (Gal. 6:10).

"Therefore to him that knoweth to do good, and doeth it not, to him it issin" (Jam. 4:17).

"But whoso hath this world's good, and seeth his brother have need, andshutteth up his bowels of compassion from him, how dwelleth the love ofGod in him?" (1 John 3:17).

Next to pass by the dying stranger was a Levite. "The Levite was a servant of theTemple and as a minister of religious worship and an interpreter of the Law should have

been eager to assist the distressed soul he looked upon, yet left unaided."12 We would

say, "The priest and the Levite didn't practice what they preached."

A Samaritan, however, the third person to discover the wounded and destitute man,stopped to assist him. What did it mean to be a Samaritan and how did the Samaritansdiffer from the Jews? Assyria conquered the northern kingdom of Israel in 722 B.C.,after which it deported 20,000 Jews and brought in 20,000 Gentiles.13 The remainingIsraelites from the northern kingdom and the re-settled Gentiles intermarried --

producing the Samaritans. Upon the return of a remnant of Jews to Jerusalem from theircaptivity in Babylon, Zerubbabel refused to allow the Samaritans to help rebuild theTemple. The Samaritans built a temple on Mt. Gerizim (John 4:4-20) and practiced acorrupted form of Judaism, revering only the Decalogue. See also these additional New

Testament references to Samaritans: Matthew 10:5; Luke 9:52-53; 17:16, 18; John 8:48.
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15 Wiersbe, 61.

16Ibid.

17 Davis, 92.

18 W. Gaddys Roy, Sermon Outlines on the Parables of Jesus, Anniston, AL, W.Gaddys Roy, 42.

19 Lockyer, 263.

20 Jackson, 73.

21 Wiersbe, 64.

22 Lockyer, 263-264.

23 Wiersbe, 59.

24 Lightfoot, 58.

25 Jackson, 73.

26 Lightfoot, 58.

27Ibid., 59.

Parallel Verses

New International VersionHe went to him and bandaged his wounds, pouring on oil and wine. Then he put the man onhis own donkey, brought him to an inn and took care of him.

New Living TranslationGoing over to him, the Samaritan soothed his wounds with olive oil and wine and bandagedthem. Then he put the man on his own donkey and took him to an inn, where he took care ofhim.

English Standard VersionHe went to him and bound up his wounds, pouring on oil and wine. Then he set him on hisown animal and brought him to an inn and took care of him.

New American Standard Bibleand came to him and bandaged up his wounds, pouring oil and wine on them; and he puthim on his own beast, and brought him to an inn and took care of him.

King James BibleAnd went to him, and bound up his wounds, pouring in oil and wine, and set him on his own

beast, and brought him to an inn, and took care of him.

Holman Christian Standard Bible
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He went over to him and bandaged his wounds, pouring on olive oil and wine. Then he puthim on his own animal, brought him to an inn, and took care of him.

International Standard VersionHe went to him and bandaged his wounds, pouring oil and wine on them. Then he put him

on his own animal, brought him to an inn, and took care of him.

NET BibleHe went up to him and bandaged his wounds, pouring oil and wine on them. Then he puthim on his own animal, brought him to an inn, and took care of him.

Aramaic Bible in Plain EnglishAnd he came and bound his wounds and poured wine and oil on them and set him on hisdonkey and he took him to an inn and cared for him.

GOD'S WORD Translation

went to him, and cleaned and bandaged his wounds. Then he put him on his own animal,brought him to an inn, and took care of him.

Jubilee Bible 2000and went to him and bound up his wounds, pouring in oil and wine, and set him on his own

beast and brought him to an inn and took care of him.

King James 2000 BibleAnd went to him, and bound up his wounds, pouring in oil and wine, and set him on his own


American King James VersionAnd went to him, and bound up his wounds, pouring in oil and wine, and set him on his own


American Standard Versionand came to him, and bound up his wounds, pouring on them oil and wine; and he set himon his own beast, and brought him to an inn, and took care of him.

Douay-Rheims BibleAnd going up to him, bound up his wounds, pouring in oil and wine: and setting him upon

his own beast, brought him to an inn, and took care of him.

Darby Bible Translationand came up [to him] and bound up his wounds, pouring in oil and wine; and having put himon his own beast, took him to [the] inn and took care of him.

English Revised Versionand came to him, and bound up his wounds, pouring on them oil and wine; and he set himon his own beast, and brought him to an inn, and took care of him.

Webster's Bible Translation

And went to him, and bound up his wounds, pouring in oil and wine, and set him on his ownbeast, and brought him to an inn, and took care of him.
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Weymouth New TestamentHe went to him, and dressed his wounds with oil and wine and bound them up. Then placinghim on his own mule he brought him to an inn, where he bestowed every care on him.

World English Biblecame to him, and bound up his wounds, pouring on oil and wine. He set him on his ownanimal, and brought him to an inn, and took care of him.

Young's Literal Translationand having come near, he bound up his wounds, pouring on oil and wine, and having liftedhim up on his own beast, he brought him to an inn, and was careful of him;

Parallel Commentaries

Matthew Henry's Concise Commentary

10:25-37 If we speak of eternal life, and the way to it, in a careless manner, we take thename of God in vain. No one will ever love God and his neighbour with any measure ofpure, spiritual love, who is not made a partaker of converting grace. But the proud heart ofman strives hard against these convictions. Christ gave an instance of a poor Jew in distress,relieved by a good Samaritan. This poor man fell among thieves, who left him about to dieof his wounds. He was slighted by those who should have been his friends, and was caredfor by a stranger, a Samaritan, of the nation which the Jews most despised and detested, andwould have no dealings with. It is lamentable to observe how selfishness governs all ranks;how many excuses men will make to avoid trouble or expense in relieving others. But thetrue Christian has the law of love written in his heart. The Spirit of Christ dwells in him;Christ's image is renewed in his soul. The parable is a beautiful explanation of the law of

loving our neighbour as ourselves, without regard to nation, party, or any other distinction. Italso sets forth the kindness and love of God our Saviour toward sinful, miserable men. Wewere like this poor, distressed traveller. Satan, our enemy, has robbed us, and wounded us:such is the mischief sin has done us. The blessed Jesus had compassion on us. The believerconsiders that Jesus loved him, and gave his life for him, when an enemy and a rebel; andhaving shown him mercy, he bids him go and do likewise. It is the duty of us all , in our

places, and according to our ability, to succour, help, and relieve all that are in distress andnecessity.

Gill's Exposition of the Entire Bible

And went to him, and bound up his wounds,.... Which sin had made; it being part of thework of Christ, to bind up the broken-hearted, to heal wounded sinners, and restore comfortsto mourners; and which he does, by

pouring in oil and wine: by which, in general, may be designed, the blood of Christ, appliedto the conscience of a wounded sinner; which cleanses from all sin, heals all the wounds anddiseases of sin, cheers and revives fainting spirits, gives ease, peace, and pleasure, and istherefore exceeding valuable and precious: and in particular by "oil" may be meant, thegrace of the Spirit of God; compared unto it, for its sweet smell, its cheering and refreshingvirtue and efficacy, and its cooling, softening, supplying, and healing nature: and by "wine",the doctrines of the Gospel; such as free justification by Christ's righteousness, and pardon

through his blood; which when applied to distressed minds, cause joy and gladness, andthem to forget their sorrow, and remember their misery no more: and the pouring in of these,
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may denote the plentiful effusion of Christ's blood, and the riches of his grace in theapplication of it; and the freeness and generousness of this action, which is his own: for mancannot do it. It was usual with the Jews, to mix oil and wine together, for the healing ofwounds: hence those rules and traditions (w);

"they anoint a linen cloth for a sick man on the sabbath; when? when they mingle the oil andthe wine on the sabbath eve, but if they do not mingle it on the sabbath eve, it is forbidden; itis a tradition, says R. Simeon ben Eleazer, R. Meir pronounced it lawful, to mingle wine andoil, and to anoint the sick on the sabbath.''

So oil and wine were mingled together, and used to heal the sore occasioned bycircumcision (x).

and set him on his own beast; by which may be meant, either the red horse of Christ'shumanity,Zechariah 1:8 to which he has united all his people; and in which he has boretheir persons, and has represented them, and still bears them on his heart: or the white horse

of the Gospel,Revelation 6:2 compared to a horse for its strength, swiftness, and usefulnessin battle; and to a "white" one, for the purity of its doctrines, the joy and peace it brings, andthe victory it obtains: and this is Christ's own, and on which he himself rides, and shows hisglory, and goes forth conquering and to conquer: and on which he sets his people, and theyare carried out of the reach of men and devils to destroy them, and are caused to ride on thehigh places of the earth:

and brought him to an inn; a church of Christ, where the Gospel guides, directs, and carriessouls: saints are not at home in their proper city and country, they are travellers here, andneed refreshment by the way; and a church of Christ is as an inn, for the entertainment ofsuch: it is large, and has room enough for as many as come to it; and is well stored with

provisions of all sorts, signified by bread, and milk, and wine, a feast of fat things, afurnished table, Zion's provisions, the goodness and fatness of God's house; and has rivers o

pleasure, and very good lodgings, sure dwellings, and quiet habitations; all which isagreeable to weary travellers: and hither Christ brings his people, whom he saves and calls;it is his will that they should be in a church state, and it is his own act to bring them there,and it is their great privilege to be thither brought:

and took care of him; clothed him with his righteousness, fed him with the choicest ofprovisions, gave him reviving cordials of love, refreshing promises, exceeding great andprecious ones; and larger supplies of grace, with protection and preservation from all evils.

(w) T. Hieros. Sabbat, fol. 14. 3. & Beracot, fol. 3. 1. (x) Misn. Sabbat, c. 19. sect. 2.

Jamieson-Fausset-Brown Bible Commentary

34. oil and winethe remedies used in such cases all over the East (Isa 1:6), and elsewhere;the wine to cleanse the wounds, the oil to assuage their smartings.

on his own beasthimself going on foot.

Luke 10:34 Additional Commentaries
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Context

The Parable of the Good Samaritan33"But a Samaritan, who was on a journey, came upon him; and when he saw him, he feltcompassion,34and came to him and bandaged up his wounds, pouring oil and wine onthem; and he put him on his own beast, and brought him to an inn and took care ofhim.35"On the next day he took out two denarii and gave them to the innkeeper and said,'Take care of him; and whatever more you spend, when I return I will repay you.'

Cross References

Luke 10:33But a Samaritan, as he traveled, came where the man was; and when he saw him, he took

pity on him.

Luke 10:35The next day he took out two denarii and gave them to the innkeeper. 'Look after him,' hesaid, 'and when I return, I will reimburse you for any extra expense you may have.'

Treasury of Scripture

nd went to him, and bound up his wounds, pouring in oil and wine, and set him on his own


went.

Luke 10:34 And went to him, and bound up his wounds, pouring in oil and wine, Exodus 23:4,5 If you meet your enemy's ox or his donkey going astray, you shall Proverbs 24:17,18 Rejoice not when your enemy falls, and let not your heart be glad Proverbs 25:21,22 If your enemy be hungry, give him bread to eat; and if he be thirsty, Matthew 5:43-45 You have heard that it has been said, You shall love your neighbor, Romans 12:20 Therefore if your enemy hunger, feed him; if he thirst, give him 1 Thessalonians 5:15 See that none render evil for evil to any man; but ever follow that

bound.

Psalm 147:3 He heals the broken in heart, and binds up their wounds.Isaiah 1:5,6 Why should you be stricken any more? you will revolt more and more: Mark 14:8 She has done what she could: she is come beforehand to anoint my

an inn.

Luke 2:7 And she brought forth her firstborn son, and wrapped him in swaddling Genesis 42:27 And as one of them opened his sack to give his donkey provender in Exodus 4:24 And it came to pass by the way in the inn, that the LORD met him,

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Luke 10:34 NIVLuke 10:34 NLTLuke 10:34 ESVLuke 10:34 NASBLuke 10:34 KJV

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Alphabetical: an and bandaged beast brought came care donkey He him his inn man of oilon own pouring put the them Then to took up went wine wounds

NT Gospels: Luke 10:34 Came to him and bound up his (Luke Lu Lk) Christian Bible StudyResources, Dictionary, Concordance and Search Tools

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EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(34) And went to him.Every detail is in harmony with the tender pity described in theprevious verse. All fear of risk from robbers, or from the police of Rome, who might takehim for a robber, is put aside; the oil and wine, which had been provided for persona l

refreshment, are freely given to be used, according to the primitive surgery of the time, thelatter for cleansing the wounds, the former for soothing inflammation. His own beast(better, ass,as the word is translated inMatthew 21:5;2Peter 2:16)is given up, and he goeson foot; he takes the wounded man to an inn, and there provides for him.

To an inn.The word is not the same as that inLuke 2:7,and implies the Western type ohostelry, where the landlord provides for his guests, while in the earlier passage we have theEastern caravanserai, where the guests simply find shelter, and arrange their meals forthemselves.

Matthew Henry's Concise Commentary

10:25-37 If we speak of eternal life, and the way to it, in a careless manner, we take thename of God in vain. No one will ever love God and his neighbour with any measure of

pure, spiritual love, who is not made a partaker of converting grace. But the proud heart ofman strives hard against these convictions. Christ gave an instance of a poor Jew in distress,relieved by a good Samaritan. This poor man fell among thieves, who left him about to dieof his wounds. He was slighted by those who should have been his friends, and was caredfor by a stranger, a Samaritan, of the nation which the Jews most despised and detested, andwould have no dealings with. It is lamentable to observe how selfishness governs all ranks;how many excuses men will make to avoid trouble or expense in relieving others. But thetrue Christian has the law of love written in his heart. The Spirit of Christ dwells in him;

Christ's image is renewed in his soul. The parable is a beautiful explanation of the law oloving our neighbour as ourselves, without regard to nation, party, or any other distinction. It
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also sets forth the kindness and love of God our Saviour toward sinful, miserable men. Wewere like this poor, distressed traveller. Satan, our enemy, has robbed us, and wounded us:such is the mischief sin has done us. The blessed Jesus had compassion on us. The believerconsiders that Jesus loved him, and gave his life for him, when an enemy and a rebel; andhaving shown him mercy, he bids him go and do likewise. It is the duty of us all , in our

places, and according to our ability, to succour, help, and relieve all that are in distress andnecessity.

Barnes' Notes on the Bible

Pouring in oil and wine - These were often used in medicine to heal wounds. Probably theywere mingled together, and had a highly sanative quality. How strikingly is his conductcontrasted with the priest and Levite! And, how particularly as well as beautifully by thisdoes our Saviour show what we ought to do to those who are in circumstances of need! Hedoes not merely say "in general" that he showed him kindness, but he "told how" it wasdone. He stopped - came where he was - pitied him - bound up his wound - set him on hisown beast - conducted him to a tavern - passed the night with him, and then secured the kind

attendances of the landlord, promising him to pay him for his trouble and all this withoutdesiring or expecting any reward. If this had been by a Jew, it would have been signalkindness; if it had been by a Gentile, it would also have been great kindness; but it was by aSamaritan - a man of a nation most hateful to the Jews, and therefore it most strikinglyshows what we are to do to friends and foes when they are in distress.

Jamieson-Fausset-Brown Bible Commentary

34. oil and winethe remedies used in such cases all over the East (Isa 1:6), and elsewhere;the wine to cleanse the wounds, the oil to assuage their smartings.

on his own beasthimself going on foot.

Matthew Poole's Commentary

See Poole on "Luke 10:30"Gill's Exposition of the Entire Bible

And went to him, and bound up his wounds,.... Which sin had made; it being part of thework of Christ, to bind up the broken-hearted, to heal wounded sinners, and restore comfortsto mourners; and which he does, by

pouring in oil and wine: by which, in general, may be designed, the blood of Christ, appliedto the conscience of a wounded sinner; which cleanses from all sin, heals all the wounds and

diseases of sin, cheers and revives fainting spirits, gives ease, peace, and pleasure, and istherefore exceeding valuable and precious: and in particular by "oil" may be meant, thegrace of the Spirit of God; compared unto it, for its sweet smell, its cheering and refreshingvirtue and efficacy, and its cooling, softening, supplying, and healing nature: and by "wine",the doctrines of the Gospel; such as free justification by Christ's righteousness, and pardonthrough his blood; which when applied to distressed minds, cause joy and gladness, andthem to forget their sorrow, and remember their misery no more: and the pouring in of these,may denote the plentiful effusion of Christ's blood, and the riches of his grace in theapplication of it; and the freeness and generousness of this action, which is his own: for mancannot do it. It was usual with the Jews, to mix oil and wine together, for the healing ofwounds: hence those rules and traditions (w);

"they anoint a linen cloth for a sick man on the sabbath; when? when they mingle the oil and
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the wine on the sabbath eve, but if they do not mingle it on the sabbath eve, it is forbidden; itis a tradition, says R. Simeon ben Eleazer, R. Meir pronounced it lawful, to mingle wine andoil, and to anoint the sick on the sabbath.''

So oil and wine were mingled together, and used to heal the sore occasioned by

circumcision (x).

and set him on his own beast; by which may be meant, either the red horse of Christ'shumanity,Zechariah 1:8 to which he has united all his people; and in which he has boretheir persons, and has represented them, and still bears them on his heart: or the white horseof the Gospel,Revelation 6:2 compared to a horse for its strength, swiftness, and usefulnessin battle; and to a "white" one, for the purity of its doctrines, the joy and peace it brings, andthe victory it obtains: and this is Christ's own, and on which he himself rides, and shows hisglory, and goes forth conquering and to conquer: and on which he sets his people, and theyare carried out of the reach of men and devils to destroy them, and are caused to ride on thehigh places of the earth:

and brought him to an inn; a church of Christ, where the Gospel guides, directs, and carriessouls: saints are not at home in their proper city and country, they are travellers here, andneed refreshment by the way; and a church of Christ is as an inn, for the entertainment osuch: it is large, and has room enough for as many as come to it; and is well stored with

provisions of all sorts, signified by bread, and milk, and wine, a feast of fat things, afurnished table, Zion's provisions, the goodness and fatness of God's house; and has rivers o

pleasure, and very good lodgings, sure dwellings, and quiet habitations; all which isagreeable to weary travellers: and hither Christ brings his people, whom he saves and calls;it is his will that they should be in a church state, and it is his own act to bring them there,and it is their great privilege to be thither brought:

and took care of him; clothed him with his righteousness, fed him with the choicest ofprovisions, gave him reviving cordials of love, refreshing promises, exceeding great andprecious ones; and larger supplies of grace, with protection and preservation from all evils.

(w) T. Hieros. Sabbat, fol. 14. 3. & Beracot, fol. 3. 1. (x) Misn. Sabbat, c. 19. sect. 2.

Geneva Study Bible

And went to him, and bound up his wounds, pouring in oil and wine, and set him on his ownbeast, and brought him to an inn, and took care of him.

EXEGETICAL (ORIGINAL LANGUAGES)Meyer's NT Commentary

Luke 10:34....] while he, as he was binding them up,poured on them oil andwine, the ordinary remedy in the case of wounds (see the passages in Wetstein and Paulus),which he carried with him for any casual need.

] on his own beast (his ass), so that thus he himself gave up its use.

] instead of the Attic , Lobeck, ad Phryn.p. 307. The word has alsopassed over into the Rabbinical vocabulary: , see Lightfoot, p. 799. We must picture to

ourselves a caravanserai, over which presided an ordinary landlord.Expositor's Greek Testament
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Luke 10:34., : both technical terms in medicine.: notseparately, but mixed; in use among Greeks and Romans as well as Jews (Wetstein).= from , generally aproperty, and specially a domestic animal:ones beast. (in classics .), a place for receiving all comers, an innhaving a host, not merely a khan or caravanserai like inLuke 2:7.

Cambridge Bible for Schools and Colleges

34.pouring in oil and wine] The ordinary remedies of the day.Isaiah 1:6;Mark 6:13;James5:14. See Excursus VII.

set him on his own beast] The word implies the labour of lifting him up, and then the goodSamaritan walked byhis side.

brought him to an inn]Pandocheion.See onLuke 2:7.There the word is kataluma,a merekhan or caravanserai. Perhaps this inn was at Bahurim. In this and the next verse a word ortwo suffices to shew the Samaritans sympathy, helpfulness, self-denial, generosity, and

perseverance in kindliness.Bengel's Gnomen

Luke 10:34., oil and wine) Those things are easy to be procured, whichare most necessary for the exercising of love.,having set him on) with labourto himself., his own) which he himself had used., to an inn) Thelanguage in this passage is wonderfully popular (adapted to the intelligence of even thecommon multitude).

Vincent's Word Studies

Bound up ()

Only here in New Testament.

Wounds ()

Only here in New Testament.

Pouring in ()

Rather upon (), as Rev. Wine to cleanse, and oil to soothe. SeeIsaiah 1:6.

Oil and wine

Usual remedies for sores, wounds, etc. Hippocrates prescribes for ulcers, "Bind with softwool, and sprinkle with wine and oil."

Beast ()

Perhaps akin to , a possession ; since animals anciently constituted wealth, so that apiece of property and a beast were synonymous terms.

Inn ()

Only here in New Testament. From , all, and , to receive: a place of commonreception. See on inn,Luke 2:7.Remains of two khans, or inns, on the road between Jericho
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said to Jesus, "And who is myneighbor?"

something like, "How can I do this since I am animperfect and sinful man?" Instead, he seeks to

justify himself.

This is often the case with experts in moral law;

they think they have their own lives coveredpretty well because they look at their actions--nottheir hearts.

The expected reply would be something like,"Your relative and your friend." Then the lawyerwould be able to say that he has done this, andthereby enjoy honor among the people therelistening; However, Jesus said . . .

30. Jesus replied and said, "A certain

man was going down from Jerusalemto Jericho; and he fell among robbers,and they stripped him and beat him,and went off leaving him half dead.

Jesus expounds on the law of love. True love is

put into action. It is not merely a concept or afeeling.

There is a road that goes down from Jerusalem toJericho. It is 17 miles long and drops about3,000 feet in those 17 miles. It has long been ahazardous trip due to thieves and robbers.

Jesus intentionally leaves the man undescribed.The audience, being Jewish, would naturally

assume that he was a Jew. Being in this half

dead state, he would be unconscious.

Since he is stripped, he then is unidentifiable.Historically, a person can be identified in one of

two ways: his dress and his speech, i.e., dialect.The man is any person: void of ethnic

background, void of stature, void of position.

31. "And by chance a certain priestwas going down on that road, and

when he saw him, he passed by onthe other side.

The priest was most certainly riding because hewas in the upper classes of society.

The poor walk.

Since he moves to the other side, probably thepriest did not actually see it happen. How can hebe sure the wounded man is a neighbor since hecannot be identified? If the person lying there isa non Jew, the priest could be risking defilement,especially if the person were actually dead. If hedefiles himself, he cannot collect, distribute, andeat tithes. His family and servants will suffer the

consequences with him.


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principle. Specifically, it is the collection ofthese traditions.

The Samaritan is not a gentile. He is bound bythe same law as the Jews. The Samaritan would

not be naturally from that area, so the half deadman would certainly not qualify as his neighbor.

"The Samaritan woman therefore said to Him,How is it that You, being a Jew, ask me for a

drink since I am a Samaritan woman? (For Jewshave no dealings with Samaritans). (John 4:9).

"The Jews answered and said to Him, Do wenot say rightly that You are a Samaritan and havea demon? 49 Jesus answered, I do not have a

demon; but I honor My Father, and you dishonorMe.'" (John 8:48-49)

34. "and came to him, and bandagedup his wounds, pouring oil and wineon them; and he put him on his own

beast, and brought him to an inn, andtook care of him.

The Samaritan risks defilement. He approachesthis unidentifiable man and helps him.

Oil and wine were poured out on the high altarbefore God. Note how the usage is mentionedafter the Priest and Levite have failed to do theirduty.

Blood revenge: "Mosaic legislation establishedcities of refuge for people under the threat ofdeath from blood vengeance retaliation. Thislegislation provided an escape valve for a customit could not eradicate."Often when the guilty cannot be reached,vengeance may be administered to a member ofhis family. Often the vengeance would reacheven to the most distant relations of theoffending party.

"Irrational minds seeking a focus for theirretaliation do not make rational judgments,especially when the person involved is from ahated minority community."

35. "And on the next day he took outtwo denarii and gave them to theinnkeeper and said, 'Take care ofhim; and whatever more you spend,

when I return, I will repay you.'

The Samaritan forfeits anonymity when he staysovernight and then says he would return. This isan acceptance of the potential threat of bloodvengeance.

The wounded man has no money. When it is
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time for him to leave if he cannot pay the debt,he can be arrested.Matthew 18:23-35. TheSamaritan knows this and volunteers money (twodenarii is two-days wages) and whatever else isneeded to see to the needs of this unidentified

man. Additionally, the Samaritan had no way ofinsuring the return of his money. Therefore, it issafe to assume he did not expect it to be returned.

The Robbers Priest and Levite The Samaritan

Rob him Harm him by inaction Pays for him

Leave him dying Leave him unhelped Leaves him cared for

Abandon him Neglected him Promises to return

The robbers hurt the man by violence--the Priest and Levite by neglect. All three areguilty. "To the one who knows the right thing to do and does not do it, to him it is sin."

(James 4:17).

Jesus was like the Samaritan. He was willing to touch the unclean. He was willing togo to the lost, the outcast, and the needy. And, like the Samaritan, Jesus was an outcastin the eyes of the Lawyers, Priests, Scribes, Pharisees, and Sadducees.

36. "Which of these three do youthink proved to be a neighbor to theman who fell into the robbers'hands?"

Jesus refuses to define who a neighbor is.Instead He asks a question proving something

greater than the exact answer anticipated. Beinga neighbor to someone is not limited to familyrelations or proximity. It is showing the love ofGod to all who are in need: whoever they may

be--wherever they may be.

37. And he said, "the one whoshowed mercy toward him." AndJesus said to him, "Go and do thesame."

The Samaritans were so hated by the Jews thatperhaps this lawyer did not want to comment ona "Samaritan" and instead said, "the one whoshowed mercy toward him."

The discussion began with a question: what mustI do inherit eternal life. The conclusion isanswered with what must be done.

If we are to do this, we will quickly find that weare incapable of completing so perfect a love.
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Since the law requires perfect obedience, thedoing of this lesson would be something mostdifficult for the lawyer.

This parable teaches the impossibility of earning one's salvation. The standard, which is

perfect love, is too high.

It holds up an ethical level for us to strive for (See Matthew 5:48).

It attacks racial prejudices.

It teaches that love is something you feel and do.

6-20. PARABLE OF THE GOOD SAMARITAN.(Probably Juda.)cLUKE 10:25-37.

c 25 And behold, a certain lawyer stood up and made trial of him, saying,

Teacher, what shall I do to inherit eternal life?[For the term lawyer seeSection 51,The lawyer wished to make trial of the skill of Jesus in solving the intricate and difficultquestion as to how to obtain salvation. Jesus was probably teaching in some house or

courtyard, and his habit of giving local color to his parables suggests that he wasprobably in or near Bethany, through which the road from Jerusalem to Jericho passes.The lawyer stood up to attract attention to himself, and thus give emphasis to hisquestion and its answer.]

26 And he said unto him, What is written in the law? how readest thou?[Lookingupon Jesus as a sabbath-breaker and a despiser of tradition, the lawyer no doubtexpected that Jesus would lay down some new rule for obtaining salvation. If so, he wassurprised to be thus referred to the law of Moses for his answer.]

27 And he answering said, Thou shalt love the Lord thy God with all thy heart,

and with all thy soul, and with all thy strength, and with all thy mind; and thy

neighbour as thyself.[Deuteronomy 6:4Deuteronomy 6:5 ;Leviticus 19:18 . Havingmade himself conspicuous by standing up, the lawyer had to give the best answer heknew or sully his own reputation for knowledge. He therefore gives the two great lawswhich comprise all other laws.]

28 And he said unto him, Thou hast answered right: this do, and thou shaltlive.[The lawyer had asked his question simply as a test. With him the law was simplymatter for speculation and theory, and the word "do" was very startling. It showed thedifference between his and the Master's views of the law. He had hoped Jesus hadexposed the lawyer as one who merely theorized about the law, and himself as one whoadvocated the doing of the law.]
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29 But he, desiring to justify himself, said unto Jesus, And who is my

neighbor?[He could justify his conduct if permitted to define the word "neighbor." Heasked his question, therefore, in the expectation of securing such a definition of theword as would enable him to maintain his public standing and quiet his conscience.]

30 Jesus made answer and said, A certain man [evidently a Jew, for otherwise thenationality would have been specified] was going down from Jerusalem to Jericho;and he fell among robbers, who both stripped him and beat him, and departed,

leaving him half dead.[The road from Jerusalem to Jericho is eighteen miles long, anddescends about 3,500 feet. About two miles from Jerusalem it passes through the villageof Bethany, and for the rest of the eighteen miles it passes through desolate mountainravines without any habitation save the inn, the ruins of which are still seen about halfway to Jericho. This district from that time till the present has been noted for robberies,and Jerome tells that the road was called the "bloody way."]

31 And by chance a certain priest was going down that way [a very natural thingfor a priest to do, for there was a very large priestly settlement at Jericho] :and when hesaw him, he passed by on the other side. [He did this although the law commandedmercy and help to a neighbor--Exodus 23:4 ;Deuteronomy 22:1-4 .]

32 And in like manner a Levite also [A temple minister. The tribe of Levi had beenset apart by God for his service],when he came to the place, and saw him, passed byon the other side.[In the priest and Levite the lawyer saw the picture of his own life,for he saw in them those who knew the law, but did not practice it. There may have

been many excuses for this neglect of the wounded man: danger, hate, dread ofdefilement, expense, but Jesus does not consider any of them worth mentioning.]

33 But a certain Samaritan[the hereditary enemy of the Jew--John 4:9 ],where he

was: and when he saw him, he was moved with compassion,

34 and came to him, and bound up his wounds, pouring on themoil and wine[theordinary remedies for wounds--Isaiah 1:6 ];and he set him on his own beast, and

brought him to an inn, and took care of him.

35 And on the morrow he took out two shillings[the shilling or denarius was worthabout seventeen cents, but it represented the price of a day's labor],and gave them tothe host[the inn-keeper],and said, Take care of him; and whatsoever thou spendestmore, I, when I come back again, will repay thee.[The compassion of the Samaritan

bore full fruitage. However heterodox he was, he was after all a worshiper of Jehovah

and more orthodox at heart than either the priest or the Levite. Though it was notcustomary for an inn-keeper to furnish food either for man or beast, he could do so if hechose out of his own stores. The scant cash left by the Samaritan indicates a povertywhich made his charity the more praiseworthy. His eye and heart and hand and foot and

purse were all subservient to the law of God.]

36 Which of these three, thinkest thou, proved neighbor unto him that fell among

the robbers? [Instead of answering didactically, "Everybody is your neighbor," Jesushad incarnated the law of neighborliness in the good Samaritan, and had made it so

beautiful that the lawyer could not but commend it even when found in a representativeof this apostate race. He showed, too, that the law was not for causistry but for practice.]

37 And he said, He that showed mercy on him. [The lawyer avoided the nameSamaritan so distasteful to his lips. Jesus gave countenance to no such racial prejudice,
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The lawyer responds well (v. 28) by citing Deuteronomy 6:5, a text that has become

known as the "great commandment": "Love the Lord your God with all your heart and

with all your soul and with all your strength and with all your mind"; and, "Love your

neighbor as yourself."This text could well be called "the law of love." The reply shows

that the issue is not action per se but the heart. Do I love God fully? That is the starting

point. Everything else grows out from that relationship.

This is a relationship of trust and devotion, a truth that lies at the heart of Jesus' reply

and explains why Jesus' approval is not an endorsement of works righteousness. When

Jesus says, "Do this and you will live," he is saying that relationship to God is what

gives life. The chief end of humankind is to love God wholly. We were designed to

love; but to love well, we must love the right person. Here is the definition of life that

brings life. And the product of our love for God will be a regard for others made in his

image, those whom God has placed next to us as neighbors. The New Testament often

connects one's relationship to God to one's response to others (Mt 5:43; 19:19; Jn 13:34-

35; 15:8-12; Gal 5:14; Col 1:3-5; 1 Thess 1:1; Philem 6; Jas 2:8; 1 Pet 2:17; 1 Jn 4:11).

To respond to the law means to love God. To live by the Spirit means to love and do

righteousness (Rom 8:1-11).

The lawyer is confused, even though his answer is correct, because he still thinks that

eternal life is earned rather than received in the context of a love relationship with God.

It is also important to set this discussion in its context. Jesus has just said that to know

the Father one must know the Son (vv. 21-24). So to love the Father will also mean to

love Jesus. If Jesus brings the kingdom message, then he must be heeded as well. This is

why 1 Corinthians 2:9 describes believers in Christ as those who love God.

But the lawyer latches on to the second part of the reply about one's neighbor. Exactly

where does his responsibility fall? Does it have limits? Luke is clear that the lawyer has

not understood the thrust of Jesus' reply, for he notes that the lawyer is seeking to justify

himselfby his next question. The question Who is my neighbor?is really an attempt to

limit who one's neighbor might be. In ancient culture, as today, such limits might have

run along ethnic lines. There was a category of "nonneighbor," and the lawyer is

seeking Jesus' endorsement of that concept. In contemporary terms, any of various

forms of racism may underlie the scribe's question: there are neighbors, "my folk," and

then there are the rest, "them." Perhaps the lawyer could appeal to a text like Leviticus

19:16 for support: my concern is for "my people."

Jesus' reply not only challenges the premise but brings a shocking surprise: each of us is

to bea neighbor and realize that neighbors can come from surprising places. Jesus'

words reflect Leviticus 19:33-34: even "sojourners" deserve love. In addition, the ethic

of Hosea 6:6 seems reflected here.

The original impact of the parable of the good Samaritan is generally lost today. After

centuries of good biblical public relations, our understanding of a Samaritan as a

positive figure is almost a cultural given. But in the original setting, to a Jewish scribe a

Samaritan would have been the exact opposite, a notorious "bad guy" and traitor (see

discussion on 9:51-56 above). That is an important emotive element to remember as we


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proceed through this parable. The hero is a bad guy. Culturally he is the last person we

would expect to be hailed as an exemplary neighbor.

In fact, the parable turns the whole question around. The lawyer asks who his neighbor

is in the hope that some people are not. Jesus replies, "Just be a neighbor whenever you

are needed, and realize that neighbors can come from surprising places."

The story builds on a common situation, a seventeen-mile journey on the Jericho-to-

Jerusalem road. This rocky thoroughfare was lined with caves that made good hideouts

for robbers and bandits. The road was notoriously dangerous, the ancient equivalent to

the inner city late at night. Josephus notes how some took weapons to protect

themselves as they traveled this road and others like it (Jewish Wars2.8.4 125).

In Jesus' story, a man is overcome by a band of robbers and left on the road to die. As

he lies there, his life passes before him. Then a priest comes down the road. The

expectation culturally would be relief: "Surely

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Luke Chapter 10