Luke 10:33

Luk 10:33-37. But a certain Samaritan, &c. — Soon after this, a Samaritan happened to come that way, and seeing a fellow-creature lying on the road naked and wounded, went up to him; and though he found it was one of a different nation, who professed a religion opposed to his own, the violent hatred of all such persons, that had been instilled into his mind from his earliest years, and all other objections, were immediately silenced by the feelings of pity awakened at the sight of the man’s distress; his bowels yearned toward the Jew, and he hastened, with great tenderness, to give him assistance. It was admirably well judged, to represent the distress on the side of the Jew, and the mercy on that of the Samaritan. For the case being thus proposed, self-interest would make the very scribe sensible how amiable such a conduct was, and would lay him open to our Lord’s inference. Had it been put the other way, prejudice might more easily have interposed, before the heart could have been affected. And went to him and bound up his wounds, &c. — It seems this humane traveller, according to the custom of those times, carried his provisions along with him; for he was able, though in the fields, to give the wounded man some wine to recruit his spirits. Moreover, he carefully bound up his wounds, pouring in oil and wine, which, when well beaten together, are said to be one of the best balsams that can be applied to a fresh wound; then, setting him on his own beast, he walked by him on foot and supported him. In this manner did the good Samaritan carry the Jew, his enemy, to the first inn he could find, where he carefully attended him all that night; and on the morrow, when he was going away, he delivered him over to the care of the host, with a particular recommendation to be very kind to him. And, that nothing necessary for his recovery might be wanting, he gave the host what money he could spare, a sum about equal to fifteen pence with us, desiring him, at the same time, to lay out more, if more were needful, and promising to pay the whole at his return. It seems he was afraid the mercenary temper of the host might have hindered him from furnishing what was necessary, if he had no prospect of being repaid. Thus we see, “All the circumstances of this beautiful parable are formed with the finest skill imaginable, to work the conviction designed; so that had the lawyer been ever so much disposed to reckon none his neighbours but men of his own religion, it was not in his power to do it on this occasion. And, although favours from a Samaritan had always been represented to him as an abomination, more detestable than the eating of swine’s flesh, he was obliged to acknowledge, that not the priest or the Levite, but this Samaritan, by discharging a great office of humanity toward the Jew in distress, was truly his neighbour, and deserved his love more than some of his own nation, who sustained the most venerable characters; that the like humanity was due from any Israelite to a Samaritan who stood in need of it; and that all men are neighbours to all men, how much soever they may be distinguished from one another in respect of country, or kindred, or language, or religion. Mankind are intimately knit together by their common wants and weaknesses, being so formed that they cannot live without the assistance of each other, and therefore the relation that subsists between them is as extensive as their natures; and the obligations under which they lie, to aid one another by mutual good offices, are as strong and urgent as every man’s own manifold necessities. By this admirable parable, therefore, our Lord has powerfully recommended that universal benevolence, which is so familiar in the mouths, but foreign to the hearts of many ignorant pretenders to religion and morality. It would appear that the presumption of the Jews in matters of religion exceeded all bounds; for though the Supreme Being pays little regard to mere outward worship, and is much more delighted with the inward homage of a holy and benevolent mind, yet because they prayed daily in his temple, and offered sacrifices there, and carried about his precepts written on their phylacteries, and had God and the law always in their mouths, they made no doubt but they worshipped God acceptably, notwithstanding they were so enormously wicked, that they would not put themselves to the smallest expense or trouble, though they could have saved life by it; and therefore had no real love to God or their neighbour. This monstrous presumption being entirely subversive of true religion, our Lord thought fit to condemn it in the severest manner, and to brand it with the blackest and most lasting note of infamy in the above charming parable.” — Macknight. Jesus, having finished the parable, said to the lawyer, Which now of these three was neighbour, &c. — Which acted the part of a neighbour? And he said, He that showed mercy on him — This reply the lawyer made without hesitation, being greatly struck with the truth and evidence of the case. Indeed he could not for shame say otherwise. In speaking thus, however, he condemned himself, and overthrew his own false notion of the neighbour to whom his love was due. Go, and do thou likewise — Show mercy and kindness to every one that stands in need of thy assistance, whether he be an Israelite, a heathen, or a Samaritan; and when works of charity are to be performed, reckon every man thy neighbour, not inquiring what he believes, but what he suffers. Reader, let us attend to, and diligently put in practice, our Lord’s advice to this lawyer: let us go and do likewise, regarding every man as our neighbour who needs our assistance. Let us renounce that bigotry and party zeal which would contract our hearts into an insensibility for all the human race, but a small number, whose sentiments and practices are so much our own, that our love to them is but self-love reflected. With an honest openness of mind let us always remember the kindred between man and man, and cultivate that happy instinct whereby, in the original constitution of our nature, God has strongly bound us to each other.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

10:33 a despised Samaritan: This reversal in the story must have left the listeners aghast. Jews and Samaritans hated each other (see 9:52-53; 17:16; John 4:4-42). After the Assyrians conquered the northern kingdom of Israel, Assyrian colonists intermarried with Israelites left in Samaria; these inhabitants became known as Samaritans. After the Judeans returned from Babylon, conflict arose between the Jews and the Samaritans (Ezra 4:1-24), who built a rival temple on Mount Gerizim and used their own version of the Pentateuch (Genesis—Deuteronomy) as their Scripture. Hatred between the two increased dramatically when the Jewish king John Hyrcanus attacked the Samaritans and destroyed the temple on Mount Gerizim (about 128 BC). In this context of mutual animosity, no first-century Jew would expect a despised Samaritan to help a wounded Jew. But in God’s Kingdom, a despised foreigner becomes a helping neighbor!

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 10:33 . Σαμαρείτης , a Samaritan: will he a fortiori pass by? No, he does not, that the surprise and the point of the story. The unexpected happens. ὁδεύων , here only in N. T., making a journey, presumably longer than from Jerusalem to Jericho, fully equipped for a long journey (Hahn), and so in possession of means for help, if he have the will . ἐσπλαγχνίσθη , was touched with pity . That sacred feeling will keep him from passing by, though tempted by his own affairs to go on and avoid trouble and loss of time, as ships may pass by other ships in distress, so deserving ever after to have branded on them ΑΝΤΙΠΑΡΗΛΘΕΝ .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Samaritan--one excommunicated by the Jews, a byword among them, synonymous with heretic and devil (Joh 8:48; see on Luk 17:18).

had compassion--His best is mentioned first; for "He who gives outward things gives something external to himself, but he who imparts compassion and tears gives him something from his very self" [GREGORY THE GREAT, in TRENCH]. No doubt the priest and Levite had their excuses--It is not safe to be lingering here; besides, he's past recovery; and then, may not suspicion rest upon ourselves? So might the Samaritan have reasoned, but did not [TRENCH]. Nor did he say, He's a Jew, who would have had no dealings with me (Joh 4:9), and why should I with him?

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 33. Samaritan is mentioned merely to show that he was a person from whom a Jew had no right to expect any help or relief, because of the enmity which subsisted between the two nations.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(33) A certain Samaritan.—For the chief facts connected with the Samaritans and their relation to the Jews, see Note on Luk_9:52. There is something noticeable in the change of word. It was not likely that the hated alien should be coming down from Jerusalem. His journey would probably be to, or from, Bethel and Gerizim. He was not, as the others were, near a home to which they might have taken the wounded sufferer. Here there is a true human feeling in one who outwardly was involved in heresy and schism, and our Lord singles that out as infinitely preferable to the form of godliness without its power.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

33. a certain Samaritan] A Samaritan is thus selected for high eulogy—though the Samaritans had so ignominiously rejected Jesus (Luk_9:53)-

as he journeyed] He was not ‘coming down* as the Priest and Levite were from the Holy City and the Temple, but from the unauthorised worship of alien Gerizim.

had compassion on him] Thereby shewing himself, in spite of his heresy and ignorance, a better man than the orthodox Priest and Levite; and all the more so because he was an ‘alien’ (see on Luk_17:18), and “the Jews have no dealings with the Samaritans” (Joh_4:9), and this very wounded man would, under other circumstances, have shrunk from the touch of the Samaritan as from pollution. Yet this ‘Cuthaean’—this ‘worshipper of the pigeon’—this man of a race which was accused of misleading the Jews by false fire signals, and of defiling the Temple with human bones—whose testimony would not have been admitted in a Jewish court of law—with whom no Jew would so much as eat (Jos. Antt. xx. 6, § 1, xviii. 2, § 2;B. J. ii. 12, § 3)—shews a spontaneous and perfect pity of which neither Priest nor Levite had been remotely capable. The fact that the Jews had applied to our Lord Himself the opprobrious name of “Samaritan” (Joh_8:48) is one of the indications that a deeper meaning lies under the beautiful obvious significance of the Parable.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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

pouring in oil and wine: by which, in general, may be designed, the blood of Christ, applied to 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 is therefore exceeding valuable and precious: and in particular by "oil" may be meant, the grace of the Spirit of God; compared unto it, for its sweet smell, its cheering and refreshing virtue 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, and them 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 the application of it; and the freeness and generousness of this action, which is his own: for man cannot do it. It was usual with the Jews, to mix oil and wine together, for the healing of wounds: 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 the wine on the sabbath eve, but if they do not mingle it on the sabbath eve, it is forbidden; it is a tradition, says R. Simeon ben Eleazer, R. Meir pronounced it lawful, to mingle wine and oil, 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's humanity, Zac 1:8 to which he has united all his people; and in which he has bore their persons, and has represented them, and still bears them on his heart: or the white horse of the Gospel, Rev 6:2 compared to a horse for its strength, swiftness, and usefulness in battle; and to a "white" one, for the purity of its doctrines, the joy and peace it brings, and the victory it obtains: and this is Christ's own, and on which he himself rides, and shows his glory, and goes forth conquering and to conquer: and on which he sets his people, and they are carried out of the reach of men and devils to destroy them, and are caused to ride on the high places of the earth:

and brought him to an inn; a church of Christ, where the Gospel guides, directs, and carries souls: saints are not at home in their proper city and country, they are travellers here, and need refreshment by the way; and a church of Christ is as an inn, for the entertainment of such: 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, a furnished table, Zion's provisions, the goodness and fatness of God's house; and has rivers of pleasure, and very good lodgings, sure dwellings, and quiet habitations; all which is agreeable 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 of provisions, gave him reviving cordials of love, refreshing promises, exceeding great and precious 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,

Ver. 33. A certain Samaritan] Turnebus dictos putat Parabolanos, quasi aemulos Samaritani. Hoc autem nomine vocabantur, qui curandis debilium corporibus deputabantur. Those who looked to sick people were hence called Parabolanes, or Samaritans. This Samaritan is Christ. So they called him, Joh 8:48, but in a worse sense. {See Trapp on "Joh 8:48"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

A certain Samaritan - The Samaritans were the most inveterate foes of the Jews. They had no dealings with each other. See the notes at Mat 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 neighbor, a brother, one who needed aid; and kindly denied himself to show kindness to the stranger.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

33. A certain Samaritan—To what we have said in regard to the Samaritan, in our note on Mat_10:5, (to which we refer the reader,) we may add that it is denied by Dr. Trench, in his work on the Parables, that the Samaritan had any Hebrew blood in him. Before they were brought from Assyria the land of Samaria had been cleared of its Hebrew inhabitants to a man, and room made for a purely Gentile importation. Robinson tells us that the Samaritans of the present day present not the Jewish physiognomy. If so, the Samaritan was to the Jew a heathen in blood, a heretic and pretender in creed, a hereditary enemy in practice. The Jew derided the Samaritan as a Cuthite, abhorred his meals as swine’s flesh, and cursed him in the synagogue. The Samaritans shed the blood of Jewish travellers to the Passover, gave false signals to the near province as to the time of the new moon, and even by stealth polluted the Temple by scattering dead men’s bones in their holy places.

As he journeyed—The Samaritan was not, like the others, a mere foot-passenger between the two cities; but he comes upon a beast, doubtless to be supposed an ass, from a distance. He is himself little likely to be treated with any favour in this latitude.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him. Now, for the sake of strong contrast, Jesus paints on his canvas the figure of one who, as a Samaritan, was as far removed as possible from being a neighbour to the sufferer (who, most probably, was a Jew) in the sense in which the austere Jewish lawyer would of himself understand the term "neighbour", The Samaritan, hated of the Jews, and most probably, in common with the rest of his nation, hating them he, in his turn, was journeying along the ill-omened "Way of Blood;" he too sees, like the priest, the form of the man, wounded perhaps to death, lying by the way, and, like the Levite, draws near to look on the helpless sufferer; but, unlike priest and Levite, stays by the wounded man, and, regardless of peril, trouble, or expense, does his best to help the helpless.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But a certain Samaritan came where he was - It was admirably well judged to represent the distress on the side of the Jew, and the mercy on that of the Samaritan. For the case being thus proposed, self interest would make the very scribe sensible, how amiable such a conduct was, and would lay him open to our Lord's inference. Had it been put the other way, prejudice might more easily have interposed, before the heart could have been affected.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The story concluded:

v. 33. But a certain Samaritan, as he journeyed, came where he was; and when lie saw him, he had compassion on him,

v. 34. and 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.

v. 35. And on the morrow, when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.

v. 36. Which now of these three, thinkest thou, was neighbor unto him that fell among the thieves?

v. 37. And he said, He that showed mercy on him. Then said Jesus unto him, Go; and do thou likewise.

The first two travelers had been Jews, and men of influence in the Jewish nation at that. This man that came last was a Samaritan, of whom the average Jew, as, for instance, this lawyer, believed anything but good. But this Samaritan, who had set out on a long journey, and was presumably in a hurry to cover as much ground as possible, yet when he came to the victim of the hold-up and saw his condition, was filled with the deepest compassion. But he wasted no time, neither in anxious solicitude for his own welfare nor in idle lamenting over’ the man’s misfortune. He acted. He went to the man, washed out his wounds with wine, on account of its antiseptic, cleansing properties, and also with oil, on account of its soothing, cooling qualities. He bound up the wounds to prevent further loss of blood; he placed him upon his own beast of burden, his pack-mule; he took him to an inn by the wayside, where a host could take care of his wants; he took the best care of the feverish man during the night. And when, on the next day, he was obliged to continue his journey, he paid the host in advance for the keep of two more days, two denarii (about 34 or 35 cents). Thus he gave the poor sick man into the charge of the innkeeper, with the promise to pay any additional expense, when he came by here again. It is implied that he expects to return to this inn on his return; he is known as a regular customer. After this detailed, vivid picture there was hardly need of the question of Jesus as to who of the three travelers had proved himself a true neighbor to him that fell into the hands of the brigands. But the lawyer answered willingly and correctly enough: He that showed mercy toward him. And the word of Jesus made the application of the whole story: Go, and thou do likewise. The lesson was clear. There is no need of spending much time in looking for neighbors. Every one whom the Lord places near us, brings us into contact with, and who is in actual need, is one toward whom we can and ought to show mercy. For the chance of which we are apt to speak is God’s way of bringing suffering to our attention. If we should harden our hearts in such a case and refuse to do what is so obviously our duty under the circumstances, we deny our neighbor the help which the Lord demands of us and thus become murderers in the sight of God. Not that we are commanded to encourage idleness and loafing; But we have homes, institutions, in which poor, sick, orphans, and other unfortunate people are taken care of. Not all of us can go and tend to the service of these people. On account of the labors of our calling we would have neither the time nor the ability to do so. But we engage people that have the proper training for the work, and then see to it that the charity account of such institution does not suffer with a chronic shortage. That is the service of mercy, a blessed service.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

But a certain Samaritan

This introduces a new person in the story without giving his name. We know only that he was from Samaria. (See: Introduction of New and Old Participants)

a certain Samaritan

The Jews despised the Samaritans and would have assumed that he would not help the injured Jewish man. (See: Assumed Knowledge and Implicit Information)

When he saw him

"When the Samaritan saw the injured man"

he was moved with compassion

"he felt sorry for him"

bound up his wounds, pouring oil and wine on them

He would have put the oil and wine on the wounds first. AT: "he put wine and oil on the wounds and wrapped them with cloth" (See: Order of Events)

pouring oil and wine on them

Wine was used to clean the wound, and oil was probably used to prevent infection. This can be stated. AT: "pouring oil and wine on them to help heal them" (See: Assumed Knowledge and Implicit Information)

his own animal

"his own pack animal." This was an animal that he used to carry heavy loads. It was probably a donkey.

two denarii

"two day's wages." "Denarii" is the plural of "denarius." (See: Biblical Money)

the host

"the innkeeper" or "the person who took care of the inn"

whatever extra you spend, when I return, I will repay you

This could be reordered. AT: "when I return, I will repay you whatever extra amount you spend"

translationWords

Samaria

compassion

bind

oil

wine

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

33. Σαμαρίτης τις. A Samaritan is thus selected for high eulogy—though the Samaritans had so ignominiously rejected Jesus (Luk 9:53).

ὁδεύων. He was not ‘coming down’ as the Priest and Levite were from the Holy City and the Temple, but from the unauthorised worship of alien Gerizim.

ἐσπλαγχνίσθη. The aorist implies that his pity was instantaneous. There was no looking on and weighing considerations, as in the case of the calculating Levite. He thereby shewed himself, in spite of his heresy and ignorance, a better man than the orthodox priest and Levite; and all the more so because he was an ‘alien’ (see on Luk 17:18), and “the Jews have no dealings with the Samaritans” (Joh 4:9), and this very wounded man would, under other circumstances, have shrunk from the touch of the Samaritan as from pollution. Yet this ‘Cuthaean’—this ‘worshipper of the pigeon’—this man of a race which was accused of misleading the Jews by false fire-signals, and of defiling the Temple with human bones—whose testimony would not have been admitted in a Jewish court of law—with whom no Jew would so much as eat (Jos. Antt. XX. 6, § 1, XVIII. 2, § 2; B. J. II. 12, § 3)—shews a spontaneous and perfect pity of which neither Priest nor Levite had been remotely capable. The fact that the Jews had applied to our Lord Himself the opprobrious name of “Samaritan” (Joh 8:48) is one of the indications that a deeper meaning lies under the beautiful obvious significance of the Parable. One main difference between the Samaritan and the ecclesiastics who had gone before him was that his thoughts were of mercy and theirs of sacrifice (Mat 9:13).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

33-35.] The Samaritans were entirely, not half, Gentiles (= ἀλλογενής, ch. 17:18).

Why our Lord mentions the name here, see below.

ἐσπλαγχν.] This was the great difference between the Samaritan and the others;—the actions which follow are but the expansion of this compassion.

ἔλαιον κ. οἶνον] These were usual remedies for wounds in the East: Galen, cited by Wetstein in loc., prescribes thus for a wound in the head, ἐλαίας φύλλα τὰ ἁπαλώτατα τρίψας παράχει ἐλαίου καὶ οἴνου μέλανος καὶ κατάμασσε:—see also Isa 1:6.

ἐπὶ τὸ ἴδ. κτ., thereby denying himself the use of it.

κτῆνος is rarely found in the sing. in the classics: see an instance, Herod. ii. 132.

πανδοχεῖον] The Attic form, as in the cognate words ἱεροδόκος, ξενοδοκεῖν, δωροδόκος, &c., is πανδοκεῖον. So Phryn.: οἱ διὰ τοῦ χ λέγοντες ἁμαρτάνουσιν· διὰ γὰρ τοῦ κ χρὴ λέγειν πανδοκεῖον κ. πανδοκεὺς κ. πανδοκευτρία:—p. 307, where see Lobeck’s note. This is the only place where an inn, as we understand the word, a house for reception of travellers kept by a host as distinguished from an empty caravanserai, is mentioned. The Rabbinical writers frequently speak of such, but under a name adopted from this word, פונדק (Wetstein). Bleek remarks that this serves to shew, that there were such inns in that neighbourhood, though certainly they were not frequent.

ἐξελθ.…] when he went on his journey.

δύο δην.] Some see in this, two days’ wages (Mat 20:2).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

33. Σαμαρείτης δέ τις ὁδεύων . A despised schismatic, in marked contrast to the orthodox clergy who had shown no kindness.1 Comp. 9:52; Joh 4:39-42. He is not said to be καταβαίνων: he would not be coming from Jerusalem. See on 17:18.

ἧλθεν κατʼ αὐτόν. “Came down upon him,” or “where he was,” or “towards him” (Act 8:26, Act 8:16:7; Php 3:14). The fear of being himself overtaken by brigands, or of being suspected of the robbery, does not influence him. “Directly he saw him, forthwith (aor.) he was moved with compassion.” See on 7:13.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Came where he was. There is a strong contrast with the other cases, and a downright heartiness in the words, kat aujton, down to him. The Levite had come kata topon, "down to the place."

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vers. 33-35. The Samaritan.

For the sake of contrast, Jesus chooses a Samaritan, a member of that half Gentile people who were separated from the Jews by an old national hatred. In the matter about which priests are ignorant, about which the scribe is still disputing, this simple and right heart sees clearly at the first glance. His neighbour is the human being, whoever he may be, with whom God brings him into contact, and who has need of his help. The term ὁδεύων, as he journeyed, conveys the idea that he might easily have thought himself excused from the duty of compassion toward this stranger.

In every detail of the picture, Luk 10:34, there breathes the most tender pity (ἐσπλαγχνίσθη).

Oil and wine always formed part of the provision for a journey.

We see from what follows that πανδοχεῖον signifies not a simple caravansary, but a real inn, where people were received for payment. ᾿Επί, Luk 10:35, should be understood as in Act 3:1: Toward the morrow, that is to say, at daybreak. The term ἐξελθών, when he departed, shows that he was now on horseback, ready to go. Two pence are equal to about 1 Samuel 4 d.

After having brought the wounded man the length of the hostelry, he might have regarded himself as discharged from all responsibility in regard to him, and given him over to the care of his own countrymen, saying: “He is your neighbour rather than mine.” But the compassion which constrained him to begin, obliges him to finish.

What a masterpiece is this portrait! What a painter was its author, and what a narrator was he who has thus transmitted it to us, undoubtedly in all its original freshness!

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.