Luke 10:34

10:34 Oil soothed the wound; wine was a disinfectant.

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

Luk 10:34. Ἔλαιον καὶ οἶνον, oil and wine) Those things are easy to be procured, which are most necessary for the exercising of love.—ἐπιβίβασας, having set him on) with labour to himself.—ἴδιον, his own) which he himself had used.—εἰς πανδοχεῖον, to an inn) The language in this passage is wonderfully popular (adapted to the intelligence of even the common multitude).

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_10:34. Ἐπιχέων κ.τ.λ.] while he, as he was binding them up, poured on them oil and wine, the ordinary remedy in the case of wounds (see the passages in Wetstein and Paulus), which he carried with him for any casual need.

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

πανδοχεῖον] instead of the Attic πανδοκεῖον, Lobeck, ad Phryn. p. 307. The word has also passed over into the Rabbinical vocabulary: פונדק, see Lightfoot, p. 799. We must picture to ourselves a caravanserai, over which presided an ordinary landlord.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 10:34 . κατέδησε , ἐπιχέων : both technical terms in medicine. ἔλαιον καὶ οἶνον : not separately, but mixed; in use among Greeks and Romans as well as Jews (Wetstein). κτῆνος = κτῆμα from κτάομαι , generally a property , and specially a domestic animal: one’s beast. πανδοχεῖον (in classics πανδοκ .), a place for receiving all comers, an inn having a host, not merely a khan or caravanserai like κατάλυμα in Luk 2:7 .

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

oil and wine--the 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 beast--himself going on foot.

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 34. Pouring in oil and wine] These, beaten together, appear to have been used formerly as a common medicine for fresh wounds. Bind up a fresh cut immediately in a soft rag or lint, moistened with pure olive oil, and the parts will heal by what is called the first intention, and more speedily than by any other means.

An inn] πανδοχειον, from παν, all, and δεχομαι, I receive; because it receives all comers.

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

(34) And went to him.—Every detail is in harmony with the tender pity described in the previous verse. All fear of risk from robbers, or from the police of Rome, who might take him for a robber, is put aside; the “oil and wine,” which had been provided for personal refreshment, are freely given to be used, according to the primitive surgery of the time, the latter for cleansing the wounds, the former for soothing inflammation. His own beast (better, ass, as the word is translated in Mat_21:5; 2Pe_2:16) is given up, and he goes on 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 in Luk_2:7, and implies the Western type of hostelry, where the landlord provides for his guests, while in the earlier passage we have the Eastern caravanserai, where the guests simply find shelter, and arrange their meals for themselves.

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

34. pouring in oil and wine] The ordinary remedies of the day. Isa_1:6; Mar_6:13; Jas_5:14. See Excursus VII.

set him on his own beast] The word implies the labour of ‘lifting him up,’ and then the good Samaritan walked by his side.

brought him to an inn] Pandocheion. See on Luk_2:7. There the word is kataluma, a mere khan or caravanserai. Perhaps this inn was at Bahurim. In this and the next verse a word or two suffices to shew the Samaritan’s sympathy, helpfulness, self-denial, generosity, and perseverance in kindliness.

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 on the morrow when he departed,.... Having taken care of him all night, and put him into a comfortable way, leaves him, though in good hands; as Christ does his people, to learn to live by faith upon him:

and he took out two peace; two Roman denarii, or pence; which amount to about fifteen pence of our money, and were equal to the half shekel, paid for the redemption of an Israelite: by which may be meant, not the law and Gospel; for though these both bear the image and superscription of God, and are his current coin, and are both delivered by Christ, and to be regarded and dispensed by the ministers of the word; yet they are not of equal value and use, as these two pence seem to be: wherefore, rather the two Testaments, Old ann New, may be designed, since they are both inspired by God, and dictated by the same Spirit, and bear the same impress; and are alike, and exactly agree, as two pence do; and are given to the ministers of the Gospel to handle, and make use of for the good of souls: unless the two ordinances of baptism, and the Lord's supper, should rather be thought to be intended: these bear the same stamp and authority, and are both jointly necessary to communion, and church order; and are given by Christ to his ministers, to be administered by them, for the good of his church; and are similar, as two breasts are, they being both breasts of consolation, and agree in setting forth the sufferings and death of Christ: or rather, the gifts and graces of the Spirit of God, to qualify men for the work of the ministry; which both come from the selfsame Spirit of God, and are jointly necessary to fit a man for such service; and are given for the benefit and advantage of the Lord's people, and in an eminent manner by Christ, on his departure from hence, when he ascended on high, and received gifts for men, and gave them to them:

and gave them to the host; or the keeper and master of the inn; by whom are meant, the ministers of the Gospel; who are governors, in the church, the masters of that spiritual inn; who have the provisions of God's house under their care, and whose business it is to invite travellers in, and to dress their food for them, and set it before them, and bid them welcome:

and said unto him, take care of him: which is the work of Christ's ministers to do, by feeding souls with the words of faith and sound doctrine; by ministering the Gospel to them in a faithful manner; and by a constant administration of the ordinances of it; and by keeping a diligent watch over them, both with respect to principles and practice; and by speaking a word in season to them:

and whatsoever thou spendest more: faithful ministers spend much, and are at great expense in taking care of the souls of men; in fervent and frequent prayer to God; in diligent searching the Scriptures; in the laborious ministry of the word and ordinances; and in the constant exercise and improvement of their spiritual gifts; and in the loss of reputation and credit, and of health, and sometimes of life itself:

when I come again, I will repay thee: Christ will certainly come again a second time, to judge both quick and dead; and then he will recompense his ministers, for all their toil and labour, care and expense; he will then bid them, as good and faithful servants, enter into the joy of their Lord; and when they shall every one receive the reward of his own work, in a way of grace, and shall shine as the stars in the firmament, for ever and ever.

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

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.

Ver. 34. Pouring in oil and wine] Wine to search, and oil to supple. Wine signifies the sharpness of the law (saith Melancthon), oil the sweetness of the gospel. Now, so great is the natural sympathy and harmony between the vine and the olive; that the olive being grafted into the vine, brings forth both grapes and olives.

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.

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 wound - 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.

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

This is the allegorical meaning of the parable: The man that fell among robbers, represents Adam and his posterity; Jerusalem, the state of peace and innocence, which man leaves by going down to Jericho, which means to moon, the state of trouble and sin: the robbers represent the devil, who stripped him of his supernatural gifts, and wounded him in his natural faculties: the priest and Levite represent the old law: the Samaritan, Christ; and the beast, his humanity. The inn means the Church; wine, the blood of Christ; oil, his mercy; whilst the host signifies St. Peter and his successors, the bishops and priests of the Church. (Origen, St. Jerome, St. Ambrose, St. Augustine, and others)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

34. Went to him—First he saw him at a distance, as lying in his blood, yet living. Next he had compassion on him. Third, he did not pass around him, nor pass on from him, but went to him. He closed the lips of his gashes and bound them up. He had probably none of the balsam for which Jericho was in that day famous. But he had some of that oil which the Orientals consider so beneficial in their hot climate, the expressed juice of the olive. See note on Mat_6:17. So Jacob, even when a foot-passenger, carried his oil with him. Gen_28:18. If the oil was brought from Samaria, it was celebrated for its excellence. Ancient physicians recommended the use of both wine and oil, the first to cleanse the wound, and the last to soothe and heal. Sometimes they were mingled into a compound called an oinoleum.

Brought him to an inn—The Greek word for inn here signifies a Take-all or Khan; and one is mentioned by travellers as still standing by the road, claimed to be the inn here specified. See note on Luk_1:7.

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

Vers. 34, 35. And went to him, and bound up his wounds, pouring in off and wine, and set him on his own beast, and brought him to an inn, and took care of him. 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. All these little tender details of the Samaritan"s pitiful love are sketched in by a master-hand. There is first a noble, generous impulse, at once crystallized into a kindly brotherly act. Not satisfied with merely carrying out the first impulse, the Samaritan puts himself to inconvenience, perhaps to peril, and, after dressing the wounds, takes the wounded one along with him, provides lodging for him, and even takes care of the sick and friendless man"s future. The wounded man was no rich and powerful merchant or noble that is clear from the necessity of the little provision which the Samaritan made for him at the inn when he went on his journey; probably just an itinerant Jew peddler. There were many of these always travelling about the East, we know. The piled-up acts of kindness were all clearly done to a poor stranger, without hope of recompense or reward. The life of that kindly man was evidently one which finds its high but secret guerdon in the blessedness of its own deeds. The Master trod been called by his bitter foes, in their blind rage, a "Samaritan." liras he in any way picturing himself? To an inn. The Greek word is not the same as the "inn" of Luk_2:7. It reminds us that, besides the open khan or caravanserai spoken of at Bethlehem, and which was crowded with travellers, in Palestine at this period was to be found the Greek type of inn, where a host or landlord entertained the guests. The khan was simply a group of empty buildings kept up for the use of travellers, who provided furniture and food for themselves. Throughout the Levant, Greek customs were gradually being introduced.

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

Pouring in oil and wine - Which when well beaten together are one of the best balsams that can be applied to a fresh wound.

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

34. ἐπιχέων ἔλαιον καὶ οἶνον. The ordinary remedies of the day. Isa 1:6; Mar 6:13; Jas 5:14. See Excursus VII. The present participle with the aorist verb implies that he kept pouring the oil and wine on (not in. A.V[227]) the wounds while he bound them up. See Plin. H. N. XXIX. 9; xxxi. 7.

[227] A.V. Authorised Version.

ἐπιβιβάσας αὐτὸν ἐπὶ τό ἴδιον κτῆνος. The word implies the labour of ‘lifting him up,’ and then the good Samaritan walked by his side. ἤγαγεν αὐτὸν εἰς πανδοχεῖον. The Attic form of the word is πανδοκεῖον. See on Luk 2:7. There the word is κατάλυμα, a mere khan or caravanserai. Perhaps this inn was at Bahurim. In this and the next verse a word or two suffices to shew the Samaritan’s sympathy, helpfulness, self-denial, generosity, and perseverance in kindliness.

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.

34. προσελθών . This neither of the others seems to have done: they avoided coming near him. He was half-unconscious, and they wished to get past without being asked to help.

κατέδησεν τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ οἶνον. These medical details would be specially interesting to Lk. “Bound up, pouring on, as he bound, oil and wine.” Neither compound occurs elsewhere in N.T. Comp, τραῦμα ἔστιν καταδῆσαι (Ecclus. 27:21); and, for ἐπιχέω, Gen 28:18; Lev 5:11. Oil and wine were recognized household remedies. The two were sometimes mixed and used as a salve for wounds. See evidence in Wetst. Both τραῦμα and τρανματίζω are pec. to Lk.

ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος. The verb is peculiar to Lk. in N.T. (19:35; Act 23:24), but classical and freq. in LXX. Comp. ἐπιβιβάσατε τὸν υἱόν μου Σαλωμὼν ἐπὶ τὴν ἡμίονον τὴν ἐμήν (1Ki 1:33). Κτῆνος (κτάομαι) is lit. “property,” and so “cattle,” and especially a “beast of burden” (Act 23:24; 1Co 15:39; Rev 18:13). The πανδοχεῖον was probably a more substantial place of entertainment than a κατάλυμα: see on 2:7. The word occurs here only in bibl. Grk., and here only is stabulum used in the sense of “inn” : comp. stabularius in ver. 35. It is perhaps a colloquial word (Kennedy, Sources of N.T. Grk. p. 74). Attic πανδοκεῖον.

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

Bound up [κατεδησεν] . Only here in New Testament.

Wounds [τραυματα] . Only here in New Testament.

Pouring in [επιχεων] . Rather upon [επι] , as Rev. Wine to cleanse, and oil to soothe. See Isa 1:6.

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

Beast [κτηνος] . Perhaps akin to kthma, a possession; since animals anciently constituted wealth, so that a piece of property and a beast were synonymous terms.

Inn [πανδοχειον] . Only here in New Testament. From pan, all, and decomai, to receive : a place of common reception. See on inn, ch. 2 7. Remains of two khans, or inn, on the road between Jericho and Jerusalem are mentioned by modern travelers. Porter (" Handbook of Syria and Palestine ") speaks of one about a mile from Bethany, and another farther on, at the most dangerous part of the road, an extensive, ruined caravanserai, called Khan el Almah, situated on the top of a bleak ridge. Concerning the former, Hepworth Dixon (" Holy Land ") says : "About midway in the descent from Bethany to Jericho, in a position commanding a view of the road above and below,.... on the very spot where search would be made for them, if no such ruins were suspected of existing, stands a pile of stones, archways, lengths of wall, which the wandering Arabs call Khan Houdjar, and still make use of as their own resting - place for the night. These ruins are those of a noble inn; the lewan, the fountain, and the court, being plainly traceable in the ruins."

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