Exegetical and Hermeneutical Commentary of Luke 10:33
But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion [on him,]
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
33. Samaritanoneexcommunicated by the Jews, a byword among them, synonymous withheretic and devil (Joh 8:48;see on Lu 17:18).
had compassionHis bestis mentioned first; for “He who gives outward things givessomething external to himself, but he who imparts compassionand tears gives him something from his very self“[GREGORY THEGREAT, in TRENCH].No doubt the priest and Levite had their excusesIt is not safe tobe lingering here; besides, he’s past recovery; and then, may notsuspicion 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 withhim?
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But a certain Samaritan,…. By whom Christ may be meant; not that he was really so, for he was a Jew, a son of Abraham, and of David, according to the flesh, but he was so called by the Jews, Joh 8:48 and was treated as such by them: and since it is the design of the parable in general to show, that he that does acts of kindness and mercy to persons in distress, is a neighbour in the truest sense, though he is not an Israelite, but even a Samaritan, who was, above all men, hated by the Jews; why may it not be thought to be the view of Christ in particular, to prove himself the best neighbour and friend of men, though he was traduced by the Jews as a Samaritan?
as he journeyed; which may design the assumption of human nature, which is sometimes expressed, by his coming from his Father, by his descending from heaven, and coming into this world; which phrases intend his incarnation, and carry in them the idea of journeying: for as his ascent to heaven is expressed by taking a journey, Mt 25:15 so may his descent from heaven; and while he was here on earth, he was as a stranger and pilgrim, as a sojourner and traveller:
came where he was; put himself in the legal place, and stead of his people, who fell with the rest of mankind in Adam; he became their surety from eternity, and clothed himself with their nature in time; he took upon him their sins, as their representative, and fulfilled the righteousness of the law on their account, and bore the penalty of it in their room:
and when he saw him; Christ saw the elect before the fall, as they were chosen in him, and given unto him, in all the glory they were to be brought into; when he loved them, and his delight was with them: and when he came to redeem them, he saw them as follows; as lost, as weak and strengthless, as wicked, and as the worst of sinners, as ungodly, and enemies, as children of wrath by nature, as others; and he shed his blood for them, and washed them from their sins, that he might present them to himself a glorious church, without spot or wrinkle, or any such thing; just such an one he had seen them to be, in the glass of his Father’s purposes, in his council and covenant; and he sees them in their blood, and in the impurity of their nature, when he comes to call them by his grace:
and he had compassion on him. The compassion of Christ on his elect, is to be seen in his eternal covenant engagements; for his tender mercies have been ever of old; and in his assumption of their nature, which was through his own, as well as the tender mercy of his Father; and in the redemption of them, which was in love and pity; and also in their regeneration and conversion, for the great things there, and then done for them by him, are owing to his compassion.
Fuente: John Gill’s Exposition of the Entire Bible
A certain Samaritan ( ). Of all men in the world to do a neighbourly act!
As he journeyed (). Making his way.
Came where he was ( ‘ ). Literally, “came down upon him.” He did not sidestep or dodge him, but had compassion on him.
Fuente: Robertson’s Word Pictures in the New Testament
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.”
Fuente: Vincent’s Word Studies in the New Testament
1) “But a certain Samaritan,” (Samaritanes de tis) “Then a certain Samaritan,” despised by the Jews and the very lawyer who had asked, “who is my neighbour?” Luk 10:29; Luk 18:9.
2) “As he journeyed, came where he was:” (hodeuon elthen kat’ auton) “While journeying, came upon him,” as he lay half dead, dying by the roadside, in view of Jerusalem, the holy city, unhelped by his own race of people, those most obligated to help him.
3) “And when he saw him,” (kai !don) “And upon seeing,” or perceiving his condition, though his people, the Samaritans, once turned Jesus away, Luk 9:53.
4) “He had compassion on him,” (esplachnisthe) “He was filled with pity,” or human compassion, with earnest concern for him, in his dying condition; And from his feeling of compassion came his kind deeds and words to help the wounded and dying man, Joh 4:9. The Samaritans were excommunicated, as a race, by the Jews, from inter-social contact and from marriage with the Jews, Joh 8:48; This Samaritan, like the Lord, had compassion upon seeing the suffering, Luk 7:13.
Fuente: Garner-Howes Baptist Commentary
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
“But a certain Samaritan, as he journeyed, came where he was, and when he saw him, he was moved with compassion,”
When Jesus introduced a Samaritan into the story (possibly the Scribe was expecting a Pharisee next) he must have stiffened. He probably did not like the way this story was going. But gritting his teeth he listened on. And Jesus told how the Samaritan as he journeyed, came where the man was and when he saw him was moved with compassion. Note the emphasis on compassion. It was precisely that that Jesus constantly accused the Jewish authorities and teachers of lacking (Mat 12:7). But this man had compassion, even though he was a Samaritan, (and the fact that he was so is emphasised in the Greek).
(Now to be fair we must acknowledge that this man was an unusual Samaritan. Most Samaritans would have spat as they passed by and have thought that it was a good thing that there was one less Jew. But in all races and religions there are men of compassion, and here was one of them).
It is difficult to see how in one word Jesus could have found a better description of Himself than a Samaritan. It was the jibe thrown at Him by the Judaisers which they saw as an accepted description among them (Luk 8:48). Samaritans also believed firmly in the Law of God, and a Samaritan would have agreed with the need to keep Deu 6:5 and Lev 19:18. Yet like Him they were seen as unorthodox. But that was a thought at the back of the parable to be considered later by those who had eyes to see. To this Pharisee the man described was a literal Samaritan.
Fuente: Commentary Series on the Bible by Peter Pett
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.
Fuente: The Popular Commentary on the Bible by Kretzmann
Luk 10:33. But a certain Samaritan, Though the priest and Levite had passed by their distressed brother, a Samaritan, who happened to come by that way, shewed a different example: seeing a fellow-creature lying on the road, naked and wounded, he went up to him; and though he found it was one of a different nation, who professed a religion opposite to his own, nevertheless, the violent hatred which had been instilled into his mind from his earliest years towards all who professed that religion, with every other objection, was immediately silenced by the feelings of pity, awakened at the sight of the man’s distress. His bowels yearned towards the Jew; he hastened with great tenderness to give him assistance. Some writers tell us, that the hatred between the Jews and Samaritans rose so high, that if a Jew and a Samaritan met in a narrow way, they were exceedingly solicitous that they might pass without touching each other, for fear of pollution on either side. This circumstance serves as a beautiful illustration of the humanity of this good Samaritan, who not only touched the Jew, but took so much pains to dress his wounds, and set him on his own beast; supporting him in his arms as he rode, as well as making such kind provision for him in the inn. It seems this humane traveller, according to the custom of those times, carried his provisions along with him, (see the next note,) 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, soaking the bandages with a mixture of wine and oil, which he poured on them, and which is of a medicinal quality; and then, setting him on his own beast, he walked by him, and supported him. As the Jew was stripped by the robbers, it is probable that the Samaritan used some of his own garments for the binding up of his wounds, which was a further instance of his goodness;perhaps tearing them to make a more convenient bandage. The reader will find an account of the use which the ancients made of wine and oil for dressing fresh wounds, in Bos’s Exercitations, p. 24 and Wolfius on the text.
Fuente: Commentary on the Holy Bible by Thomas Coke
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 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
33 35. ] The Samaritans were entirely, not half , Gentiles (= , ch. Luk 17:18 ).
Why our Lord mentions the name here, see below.
. ] This was the great difference between the Samaritan and the others; the actions which follow are but the expansion of this compassion.
. ] These were usual remedies for wounds in the East: Galen, cited by Wetstein in loc., prescribes thus for a wound in the head, : see also Isa 1:6 .
. ., thereby denying himself the use of it.
is rarely found in the sing. in the classics: see an instance, Herod. ii. 132.
] The Attic form, as in the cognate words , , , &c., is . So Phryn.: . . : 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, (Wetstein). Bleek remarks that this serves to shew, that there were such inns in that neighbourhood, though certainly they were not frequent.
. ] when he went on his journey.
. ] Some see in this, two days’ wages ( Mat 20:2 ).
Fuente: Henry Alford’s Greek Testament
Luk 10:33 . , a Samaritan: will he a fortiori pass by? No, he does not, that the surprise and the point of the story. The unexpected happens. , 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 . , 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 .
Fuente: The Expositors Greek Testament by Robertson
journeyed. Greek. hodeuo. Occurs only here.
came where he was. A beautiful type of the Lord. And the end is seen in Joh 14:3.
where he was = to (kata, as above) him.
had compassion = was moved with compassion.
Fuente: Companion Bible Notes, Appendices and Graphics
33-35.] The Samaritans were entirely, not half, Gentiles (= , ch. Luk 17:18).
Why our Lord mentions the name here, see below.
.] This was the great difference between the Samaritan and the others;-the actions which follow are but the expansion of this compassion.
. ] These were usual remedies for wounds in the East: Galen, cited by Wetstein in loc., prescribes thus for a wound in the head, :-see also Isa 1:6.
. ., thereby denying himself the use of it.
is rarely found in the sing. in the classics: see an instance, Herod. ii. 132.
] The Attic form, as in the cognate words , , , &c., is . So Phryn.: . . :-p. 307, where see Lobecks 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, (Wetstein). Bleek remarks that this serves to shew, that there were such inns in that neighbourhood, though certainly they were not frequent.
.] when he went on his journey.
.] Some see in this, two days wages (Mat 20:2).
Fuente: The Greek Testament
Samaritan: Luk 9:52, Luk 9:53, Luk 17:16-18, Pro 27:10, Jer 38:7-13, Jer 39:16-18, Joh 4:9, Joh 8:48
he had: Luk 7:13, Exo 2:6, 1Ki 8:50, Mat 18:33
Reciprocal: Pro 25:21 – General Act 16:33 – washed 1Pe 3:8 – having
Fuente: The Treasury of Scripture Knowledge
4
The Samaritans were a mixture of Jew and Gentile blood, the origin of which is recorded in 2Ki 17:24-33. The Jews had no dealings with them (Joh 4:9), and thought that very little good ever came from them. That is what makes this part of the story significant; for the Samaritan was the one who showed a neighborly feeling toward the injured man.
Fuente: Combined Bible Commentary
But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him.
[But a certain Samaritan.] The Jews have no dealings with the Samaritans; that is, so as to be obliged by them for any courtesy done to them. But would this Jew, half dead, reject the kindness of the Samaritan at this time? This person being of a nation than which the Jews hated nothing more, is brought in shewing this kindness to the Jew, on purpose to give the plainer instance, who is our neighbour. It might seem more proper to have said, that the Samaritan acknowledged the wounded man for his neighbour in being so kind to him: but our Saviour intimates that he was the wounded man’s neighbour; thereby teaching us that even a stranger, yea, an enemy (against the doctrine of their own schools), is no other than our neighbour.
Fuente: Lightfoot Commentary Gospels
Luk 10:33. A certain Samaritan. The choice of a Samaritan to represent this character shows that the wounded man was a Jew, but this is a secondary thought. The Samaritans were Gentiles by extraction, but with the Pentateuch in their possession.
He was moved with compassion. From this feeling all the subsequent actions flow. The first step in becoming good Samaritans, is to obtain this feeling. But law, good resolutions, beautiful moral examples, and the whole array of human contrivances fail to create it. It is learned from Christ.Mark the beautiful climax. First the compassionate heart, then the helping hand, next the ready foot, finally the true-hearted charge. Van Oosterzee.
Fuente: A Popular Commentary on the New Testament
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 mans 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 Lords 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 swines 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 mans 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 Lords 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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 , 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 ().
Oil and wine always formed part of the provision for a journey.
We see from what follows that signifies not a simple caravansary, but a real inn, where people were received for payment. , Luk 10:35, should be understood as in Act 3:1 : Toward the morrow, that is to say, at daybreak. The term , 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!
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Verse 33
A Samaritan. The peculiar point of this parable consists in representing the priest and the Levite persons of great reputation for sanctity among the Jews, as passing the wounded traveller, without compassion; while it was a Samaritan, a man whose whole nation were considered sinners and heretics, that stopped to relieve him.
Fuente: Abbott’s Illustrated New Testament
The Samaritan was the least likely of the three travelers to offer help, yet he did so (cf. Luk 9:52). By placing "Samaritan" in the emphatic first position in the Greek sentence Jesus stressed the contrast between him and the other two travelers. The compassion that he felt overcame his racial prejudice against Jews. Jesus explained his attitude but not his other motives that were again irrelevant. The Samaritan’s compassion contrasts with the callousness of the priest and the Levite toward one of their own "neighbors." Oil soothed the victim’s wounds, and wine disinfected them. [Note: Jeremias, The Parables . . ., p. 204.] The Samaritan’s love was obvious in his willingness to inconvenience himself and to make generous and costly sacrifices for the other man’s good (cf. 2Ch 28:8-15). The genuineness of his love is clear from his provision of further care the next day (Luk 10:35). It cost about one twelfth of a denarius to live for a day, so the Samaritan’s gift exceeded the man’s need many times. [Note: Idem, Jerusalem in . . ., p. 122.]