34<\/strong>. pouring in oil and wine<\/em> ] The ordinary remedies of the day. Isa 1:6<\/span>; Mar 6:13<\/span>; Jas 5:14<\/span>. See Excursus VII.<\/p>\n set him on his own beast<\/em> ] The word implies the labour of ‘lifting him up,’ and then the good Samaritan walked by<\/em> his side.<\/p>\n brought him to an inn<\/em> ] Pandocheion.<\/em> See on Luk 2:7<\/span>. There the word is kataluma,<\/em> 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.<\/p>\n Pouring in oil and wine – <\/B>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.<\/P> <\/p>\n Verse 34. Pouring in oil and wine<\/B><\/I>] 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<\/I>, and more speedily than by any other means.<\/P> <\/P> An inn<\/B><\/I>] , from , all<\/I>, and , I<\/I> receive<\/I>; because it receives all comers<\/I>.<\/P> <\/p>\n 34. oil and wine<\/B>the remediesused in such cases all over the East (Isa1:6<\/span>), and elsewhere; the wine<\/I> to cleanse the wounds, theoil<\/I> to assuage their smartings. <\/P> on his own beast<\/B>himselfgoing on foot.<\/P><\/p>\n And went to him, and bound up his wounds<\/strong>,…. 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<\/p>\n pouring in oil and wine<\/strong>: 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;<\/p>\n “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,<\/p>\n to mingle wine and oil, and to anoint the sick on the sabbath.”<\/p>\n So oil and wine were mingled together, and used to heal the sore occasioned by circumcision x<\/p>\n and set him on his own beast<\/strong>; by which may be meant, either the red horse of Christ’s humanity, Zec 1:8<\/span> 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, Re 6:2<\/span> 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:<\/p>\n and brought him to an inn<\/strong>; 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:<\/p>\n and took care of him<\/strong>; 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.<\/p>\n w T. Hieros. Sabbat, fol. 14. 3. & Beracot, fol. 3. 1. x Misn. Sabbat, c. 19. sect. 2.<\/p>\n Bound up his wounds <\/B> ( <\/SPAN><\/span>). First aorist active indicative of <\/SPAN><\/span>, old verb, but here only in the N.T. The verb means “bound down.” We say “bind up.” Medical detail that interested Luke. The word for “wounds” (<\/SPAN><\/span>) here only in the N.T.<\/P> Pouring on them oil and wine <\/B> ( <\/SPAN><\/span>). Old verb again, but here only in the N.T. Oil and wine were household remedies even for wounds (soothing oil, antiseptic alcohol). Hippocrates prescribed for ulcers: “Bind with soft wool, and sprinkle with wine and oil.”<\/P> Set him <\/B> (<\/SPAN><\/span>). An old verb <\/SPAN><\/span> (<\/SPAN><\/span>, <\/SPAN><\/span>), to cause to mount. In the N.T. only here and Acts 19:35<\/span>; Acts 23:24<\/span>, common in LXX.<\/P> Beast <\/B> (<\/SPAN><\/span>). Old word from <\/SPAN><\/span>, to acquire, and so property (<\/SPAN><\/span>) especially cattle or any beast of burden.<\/P> An inn <\/B> (<\/SPAN><\/span>). The old Attic form was <\/SPAN><\/span> (from <\/SPAN><\/span>, all, and <\/SPAN><\/span>, to receive). A public place for receiving all comers and a more pretentious caravanserai than a <\/SPAN><\/span> like that in Lu 2:7<\/span>. Here only in the N.T. There are ruins of two inns about halfway between Bethany and Jericho. <\/P> <\/p>\n Bound up [] <\/SPAN><\/span>. Only here in New Testament. <\/P> Wounds [] <\/SPAN><\/span>. Only here in New Testament. <\/P> Pouring in [] <\/SPAN><\/span>. Rather upon [] <\/SPAN><\/span>, as Rev. Wine to cleanse, and oil to soothe. See Isa 1:6<\/span>. <\/P> Oil and wine. Usual remedies for sores, wounds, etc. Hippocrates prescribes for ulcers, “Bind with soft wool, and sprinkle with wine and oil.” <\/P> Beast [] <\/SPAN><\/span>. Perhaps akin to kthma, a possession; since animals anciently constituted wealth, so that a piece of property and a beast were synonymous terms. <\/P> Inn [] <\/SPAN><\/span>. 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.”<\/P> <\/p>\n <\/strong><\/p>\n 1) “And went to him, and bound up his wounds,” <\/strong>(kai proselthon katedesen ta traumata autou) “And he approached him and bound up his bleeding wounds,”<\/p>\n 2) “Pouring in oil and wine,” <\/strong>(epicheon elaion kai ounon) “Pouring on the wounds both oil and wine,” as antiseptic and therapeutic help, a common well known remedy for wounds in the middle East, Isa 1:6<\/span>. The wine serves as an antiseptic and the oil as a curative or healing aid. It was a real deed of mercy, pity, and help, Jas 1:22<\/span>.<\/p>\n 3) “And set him on his own beast,” <\/strong>(epibibasas de auton epi to idion ktenos) “Then putting him upon his own beast,” forcing himself to walk, depriving himself of the comfort of riding, showing mercy and comfort, 2Co 1:3-4<\/span>.<\/p>\n 4) “And brought him to an inn, and took care of him.” <\/strong>(auton eis pondocheion kai epemelethe autou) “He brought him to an inn and cared for him,” not a caravan inn, but a place where the host kept and cared for travelers, more than the caravan-kind of inn where Jesus was born, Luk 2:7<\/span>. He was moved by conscience, needing no further reward for his deed.<\/p>\n (34) And went to him.<\/strong>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,<\/em> as the word is translated in Mat. 21:5<\/span>; 2Pe. 2:16<\/span>) is given up, and he goes on foot; he takes the wounded man to an inn, and there provides for him.<\/p>\n To an inn.<\/strong>The word is not the same as that in Luk. 2:7<\/span>, 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.<\/p>\n 34<\/strong>. <\/strong> Went to him<\/em> First he saw <\/em> him at a distance, as lying in his blood, yet living. Next he had compassion <\/em> on him. Third, he did not pass around <\/em> him, nor pass on from <\/em> him, but went to <\/em> him. He closed the lips of his gashes and bound them up. He had probably none of the balsam <\/em> for which Jericho was in that day famous. But he had some of that oil <\/em> which the Orientals consider so beneficial in their hot climate, the expressed juice of the olive. See note on Mat 6:17<\/span>. So Jacob, even when a foot-passenger, carried his oil <\/em> with him. Gen 28:18<\/span>. 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. <\/p>\n Brought him to an inn<\/em> 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<\/span>.<\/p>\n “And came to him, and bound up his wounds, pouring on them oil and wine, and he set him on his own beast, and brought him to an inn, and took care of him.”<\/p>\n And the Samaritan took up the man and bound up his wounds, and treated them as best he could with what he had available, with oil and wine. These two items are both well attested as being used for healing purposes. And then he put him on his own ass and bore him to a wayside inn and took care of him.<\/p>\n The picture is all one of someone who is revealing the love of God and a heart full of compassion. And that is certainly how we should first see it, and as the Pharisee saw it. But behind the picture lies the description of the One Who was all compassion, and had Himself come out of compassion in order spiritually to do this very thing.<\/p>\n ‘He came to him, and bound up his wounds, pouring on them oil and wine.’ He sued what mean he had to hand. But we may note that abundance of oil and wine is very much to be an indication of the last days (Joe 2:19<\/span>; Joe 2:24<\/span>). So this one who had come pouring in oil and wine is a symbol of the ‘the last days’. The days of the Messiah are in mind here.<\/p>\n There are also points of contact between this aspect of the story and 2Ch 28:15<\/span>. There members of the Northern kingdom of Israel (Samaria and Galilee) returned men who had been taken captive to Judah, providing them with food and drink, anointing them with oil, and bearing them on their asses. There too ‘the people of God’ had been cared for by unorthodox people from the north, from Samaria and Galilee. Thus Jesus may well have expected the Scribe and His other listeners, once they considered His words more deeply, to make the connection and see that the Samaritan represented the northern kingdom of Israel including Galilee, and was therefore a picture of the unorthodox, rejected, Prophet of Galilee introducing ‘the last days’.<\/p>\n Here then was a picture for all to consider of the One Who had come as a physician for sick Israel (Luk 5:31<\/span>) in order to make them spiritually whole and provide them with oil and wine.<\/p>\n Luk 10:34<\/span><\/em><\/strong>. <\/strong>Brought him to an inn,<\/em><\/strong><\/strong> In ancient times travellers used to carry their provisions along with them, because there were no inns for the entertainment of strangers, but only houses for lodging them; such as the khanes, <\/em>or karavanseras in the eastern countries are to this day. These, as travellers tell us, consist of a capacious square, on all sides of which are a number of rooms on a ground floor, used occasionally for chambers, warehouses, and stables. Above stairs there is a colonnade, or gallery, on every side of which are the doors of a number of small rooms, wherein the merchants, as well strangers as natives, transact most of their business. In these karavanseras travellers can sometimes purchase straw and provender for their horses, mules, or other beasts, though, generally speaking, they supply them with nothing but rooms to lodge in. The , or inn <\/em>here mentioned, was of this kind; for the Samaritan, while he was there, furnished the wounded Jew with all things necessary out of his own stores, and only committed him to the care of the innkeeper when he went away. We have two instances in scripture of the custom now mentioned. See Jdg 19:19<\/span>. Dr. Shaw, in the Preface to his Travels, p. 14 mentions another sort of inn, called connack: <\/em>this, he says, denotes the place itself, whether covered or not, where travellers, or caravans halt, to refresh themselves and their beasts. Thus the malon <\/em>or inn, <\/em>Gen 42:27<\/span>; Gen 43:21<\/span> where the sons of Jacob opened their sacks to give their asses provender, was no other than one of these resting-places. In the parable it is the other sort of inn that is mentioned, as is plain from its having an innkeeper, which the connack <\/em>in the deserts of Arabia has not. <\/p>\n Luk 10:34<\/span> . . . .] while he<\/em> , as he was binding them up, poured on them oil and wine<\/em> , the ordinary remedy in the case of wounds (see the passages in Wetstein and Paulus), which he carried with him for any casual need.<\/p>\n ] on his own beast<\/em> (his ass), so that thus he himself gave up its use.<\/p>\n ] instead of the Attic , Lobeck, ad Phryn.<\/em> p. 307. The word has also passed over into the Rabbinical vocabulary: , see Lightfoot, p. 799. We must picture to ourselves a caravanserai, over which presided an ordinary landlord.<\/p>\n 34 And went to him<\/em> , 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. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 34. Pouring in oil and wine<\/strong> ] 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. <\/p>\n Luk 10:34<\/span> . , : both technical terms in medicine. : not separately, but mixed; in use among Greeks and Romans as well as Jews (Wetstein). = from , generally a property<\/em> , and specially a domestic animal: one’s beast. (in classics .), a place for receiving all comers, an inn having a host, not merely a khan or caravanserai like in Luk 2:7<\/span> .<\/p>\n bound up. Greek. katadeo, a medical word. Occurs only <\/p>\n here in N.T. <\/p>\n wounds. Greek. trauma. Occurs only here. <\/p>\n pouring in. Greek. epicheo. Occurs only here. <\/p>\n on = upon. Greek. epi. App-104. <\/p>\n inn. Greek. pandocheion = a khan. Occurs onlyhere inN.T. <\/p>\n Luk 10:34. , oil and wine) Those things are easy to be procured, which are most necessary for the exercising of love.-, having set him on) with labour to himself.-, his own) which he himself had used.- , to an inn) The language in this passage is wonderfully popular (adapted to the intelligence of even the common multitude).<\/p>\n went: Luk 10:34, Exo 23:4, Exo 23:5, Pro 24:17, Pro 24:18, Pro 25:21, Pro 25:22, Mat 5:43-45, Rom 12:20, 1Th 5:15 <\/p>\n bound: Psa 147:3, Isa 1:5, Isa 1:6, Mar 14:8 <\/p>\n an inn: Luk 2:7, Gen 42:27, Exo 4:24 <\/p>\n Reciprocal: Act 16:33 – washed Act 23:24 – beasts<\/p>\n 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. <\/p>\n [Pouring in oil and wine.] It is a tradition. “They spread a plaster for the sick on the sabbath day; that is, upon condition they had mingled it with wine and oil on the evening of the sabbath. But if they have not mixed it on the sabbath, it is forbidden. A tradition. R. Simeon Ben Eliezer saith, That it is allowed by R. Meir, both to mingle the oil and the wine, and also to anoint the sick on the sabbath day.”<\/p>\n Luk 10:34. Pouring on them oil and wine. The usual remedies for wounds in the East.<\/p>\n On his own beast. So that he walked himself. True philanthropy involves self-sacrifice.<\/p>\n An inn. Evidently an inn, in our sense of the word, and not a caravanserai.<\/p>\n 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. 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 … Continue reading “Exegetical and Hermeneutical Commentary of Luke 10:34”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25380","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25380","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25380"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25380\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25380"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25380"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25380"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"