Luk 10:30-37 | Barnes | STEP | Verse 30. Jesus answering . Jesus answered him in a very different manner from what he expected. By one of the most tender and affecting narratives to be found anywhere, he made the lawyer his own judge in the case, and constrained him to admit what at first he would probably have denied. He compelled him to acknowledge that a Samaritan --of a race most hated of all people by the Jews--had shown the kindness of a neighbour, while a priest and a Levite had denied it to their own countrymen. From Jerusalem to Jericho . Jericho was situated about 15 miles to the north-east of Jerusalem, and about 8 west of the river Jordan. . Fell among thieves . Fell among robbers. The word thieves means those who merely take property. These were highwaymen, and not merely took the property, but endangered the life. They were robbers . From Jerusalem to Jericho the country was rocky and mountainous, and in some parts scarcely inhabited. It afforded, therefore, among the rocks and fastnesses, a convenient place for highwaymen. This was also a very frequented road. Jericho was a large place, and there was much travelling to Jerusalem. At this time, also, Judea abounded with robbers. Josephus says that at one time Herod the Great dismissed forty thousand men who had been employed in building the temple, a large part of whom became highwaymen (Josephus' Antiquities, xv. 7). The following remarks of Professor Hackett, who visited Palestine in 1852, will furnish a good illustration of the scene of this parable. It is remarkable that a parable uttered more than 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 is famous at the present day as the haunt of thieves and robbers. No part of the traveller's journey is so dangerous as the expedition to Jericho and the Dead Sea. The Oriental pilgrims 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 to accompany 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 or robbed in 'going down from Jerusalem to Jericho.' The place derives its hostile character from its terrible wildness and desolation. If we might conceive of the ocean as being suddenly congealed and petrified when its waves are tossed mountain high, and dashing in wild confusion against each other, we should then have some idea of the aspect of the desert 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-places for robbers. They can rush forth unexpectedly upon their victims, and escape as soon almost 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 frightful desert, . Jericho was a sacerdotal city. The passing of priests and Levites between that place and Jerusalem was an everyday occurrence. The idea of a caravanserai 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 the benighted or unfortunate on one of the heights which overlook the infested road. Thus it is that the instructions of our Lord derive often the form and much of their pertinence from the accidental connections of time and place."

Luke 10:30-37

Verse 30. Jesus answering. Jesus answered him in a very different manner from what he expected. By one of the most tender and affecting narratives to be found anywhere, he made the lawyer his own judge in the case, and constrained him to admit what at first he would probably have denied. He compelled him to acknowledge that a Samaritan--of a race most hated of all people by the Jews--had shown the kindness of a neighbour, while a priest and a Levite had denied it to their own countrymen.

From Jerusalem to Jericho. Jericho was situated about 15 miles to the north-east of Jerusalem, and about 8 west of the river Jordan. Mt 20:29.

Fell among thieves. Fell among robbers. The word thieves means those who merely take property. These were highwaymen, and not merely took the property, but endangered the life. They were robbers. From Jerusalem to Jericho the country was rocky and mountainous, and in some parts scarcely inhabited. It afforded, therefore, among the rocks and fastnesses, a convenient place for highwaymen. This was also a very frequented road. Jericho was a large place, and there was much travelling to Jerusalem. At this time, also, Judea abounded with robbers. Josephus says that at one time Herod the Great dismissed forty thousand men who had been employed in building the temple, a large part of whom became highwaymen (Josephus' Antiquities, xv. 7). The following remarks of Professor Hackett, who visited Palestine in 1852, will furnish a good illustration of the scene of this parable. It is remarkable that a parable uttered more than 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 is famous at the present day as the haunt of thieves

and robbers. No part of the traveller's journey is so

dangerous as the expedition to Jericho and the Dead Sea.

The Oriental pilgrims 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 to

accompany 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 or robbed in 'going down from Jerusalem to Jericho.'

The place derives its hostile character from its terrible

wildness and desolation. If we might conceive of the

ocean as being suddenly congealed and petrified when its

waves are tossed mountain high, and dashing in wild

confusion against each other, we should then have some

idea of the aspect of the desert 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-places for robbers. They can

rush forth unexpectedly upon their victims, and escape

as soon almost 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

frightful desert, Lk 10:25,38. Jericho was a

sacerdotal city. The passing of priests and Levites

between that place and Jerusalem was an everyday

occurrence. The idea of a caravanserai 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 the benighted or

unfortunate on one of the heights which overlook the

infested road. Thus it is that the instructions of our

Lord derive often the form and much of their

pertinence from the accidental connections of time

and place."

Verse 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 twelve thousand priests and Levites dwelt at Jericho; and as their business was at Jerusalem, of course there would be many of them constantly travelling 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 his course even to come and see him.

(h) "passed by on the other side" Ps 38:11 Verse 32. A Levite. The Levites, as well as the priests, were of the tribe of Levi, and were set apart to the duties of religion. The peculiar duty of the priest was to offer sacrifice at the temple; to present incense; to conduct the morning and evening services of the temple, &c. The office or duty of the Levites was to render assistance to the priests in their services. In the journey of the Israelites through the wilderness, it was their duty to transport the various parts of the tabernacle and the sacred utensils. It was their duty to see that the tabernacle and the temple were kept clean; to prepare supplies for the sanctuary, such as oil, incense, wine, &c. They had also the care of the sacred revenues, and after the time of David they conducted the sacred music of the temple service, Nu 8:5-22; 1Chr 23:3-5,24-32; 24:27-31.

Came and looked on him. It is remarked by critics, here, that the expression used does not denote, as in the case of the priest, that he accidentally saw him and took no farther notice of him, but that he came and looked on him more attentively, but still did nothing to relieve him.

(i) "came and looked on him" Ps 109:25, Prov 27:10 Verse 33. A certain Samaritan. The Samaritans were the most inveterate foes of the Jews. They had no dealings with each other. Mt 10:5. It was this fact which rendered the conduct of this good man so striking, and which was thus set in strong contrast with the conduct of the priest and the Levite. They would not help their own afflicted 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 a neighbour, a brother, one who needed aid; and kindly denied himself to show kindness to the stranger.

(k) "Samaritan" Jn 4:9 Verse 34. Pouring in oil and wine. These were often used in medicine to heal wounds. Probably they were mingled together, and had a highly sanative quality. How strikingly is his conduct 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 in circumstances of need! He does not merely say in general that he showed him kindness, but he told how it was done. He stopped--came where he was --pitied him--bound up his wounds-- set him on his own 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 without desiring or expecting any reward. If this had been by a Jew, it would have been signal kindness; if it had been by a Gentile, it would also have been great kindness; but it was by a Samaritan --a man of a nation most hateful to the Jews, and therefore it most strikingly shows what we are to do to friends and foes when they are in distress. Verse 35. Two pence. About 27 cents, or 1s. 2d. This may seem a small sum, but we are to remember that that sum was probably ten times as valuable then as now--that is, that it would purchase ten times as much food and the common necessaries of life as the same sum would now. Besides, it is probable that all the man wanted was attention and kindness, and for all these it was the purpose of the Samaritan to pay when he returned.

The host. The innkeeper.

(n) "I will repay thee" Prov 19:17, Lk 14:14 Verse 36. Was neighbour. Showed the kindness of a neighbour, or evinced the proper feelings of a neighbour. The lawyer had asked him who was his neighbour? Jesus in this beautiful narrative showed him who and what a neighbour was, and he did this in a way that disarmed 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 neighbour to a Jew 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 prevented the possibility of cavil or objection. Compare, also, the address of Nathan to David, 2Sam 12:1-7. Verse 37. He that showed mercy. His Jewish prejudice would not permit him to name the Samaritan, but there was no impropriety, even in his view, in saying that the man who showed so much mercy was really the neighbour to the afflicted, and not he who professed to be his neighbour, 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 we know 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 own sinfulness and need of a Saviour.

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

3. That religion requires us to do good to all men, however accidentally we may become acquainted with their calamities.

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

5. That he is really our neighbour who does us the most good-- who helps us in our necessities, and especially if he does this when there has been a controversy or difference between us and him.

6. We hence see the beauty of religion. Nothing else will induce men to surmount their prejudices, to overcome opposition, and to do good to those who are at enmity with them. True religion teaches us to regard every man as our neighbour; prompts us to do 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, it would be the most lovely and desirable principle on earth, and all, especially in their early years, should seek it. Nothing that a young person can gain will be so valuable as the feeling that regards all the world as one great family, and to learn early to to do good TO ALL.

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 men differ in opinions on subjects of religion, and while they are zealous for what they hold 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 by no difference of opinion, that Christian kindness is to be marred by no forms of Worship, and by no bigoted attachment for what we esteem the doctrines of the gospel.

(o) "He that showed mercy" Prov 14:21, Hos 6:6, Mic 6:8, Mt 23:23