Theophylact of Ohrid

See then how He taught His disciples to beg, and wished them to receive their nourishment as a reward. For it is added, For the labourer is worthy of his hire.

Although they be few and poor, ask for nothing more; He also tells them to work miracles, and their word shall draw men to their preaching. Hence he adds, And heal the sick that are therein, and say to them, The kingdom of God is come nigh unto you. For if you first heal and then teach, the word will prosper, and men believe that the kingdom of God is come nigh. For they would not be cured unless by the working of some divine power. But also when they are healed in their soul, the kingdom of God comes nigh unto them, for it is far off from him over whom sin has the dominion.

And as they who receive the Apostles are said to have the kingdom of God come nigh unto them as a blessing, so those who do not receive them are said to have it nigh unto them as a curse. Hence He adds, Notwithstanding, be ye sure of this, that the kingdom of God is come nigh unto you, as the coming of a king is to some for punishment, but to some for honour. Hence it is added respecting their punishment, But I say unto you, It shall be more tolerable for Sodom, &c.

This lawyer was not only arrogant and proud but also deceitful, as is shown by what follows. He comes to put the Lord to the test, and he imagined that he would trip the Lord by the answer which He gave. But the Lord leads him to the very law of which the lawyer boasted such great knowledge. See how precisely the law commands us to love God. Man is more perfect than all other created things, being in some respect like all created things, but in addition having something exceptional. For example, there is a part of man that is like stone, for he has hair and nails which are unfeeling, like a stone. And he is also in part like a plant, in that he grows and is nourished and engenders his own kind, just as plants do. He is in part like the irrational animals, in that he has emotions, and becomes angry, and desires. But unlike all other animals, he is also in part like God, in that he has a mind. Therefore the law teaches that man must give each and every part of himself entirely to God, and must expend all the forces of his life in loving God. When the law says, with all thy heart, it speaks of that force of human life that is purely physical and organic, a force likewise present in plant life. When the law says, with all thy soul, it speaks of that force of human life which feels, a force likewise present in animals. When the law says, with all thy mind, it speaks of that power which is unique to man, the intellect. With all thy strength means that we must use all these powers to pull [our stubborn selves to God]. We must harness even the organic, plant-like force of our soul to the love of Christ. How? With strength, and not faintheartedly. We must also subject, with strength, the power of all our senses to the love of Christ. As for the power of our rational soul, this too we must subject with all our strength to the love of Christ. So then, we must give all of ourselves to God, and we must subject our biological powers, our sensory powers, and our intellectual powers to the love of God. And thy neighbour as thyself .The law was not yet able to teach perfection on account of the spiritual immaturity of its listeners. Therefore the law urged a man only to love his neighbor as himself. But Christ taught man to love ones neighbor more than oneself. For He says, Greater love hath no man than this, thata man lay down his life for his friends. [Jn. 15:13] Therefore He says to the lawyer, Thou hast answered right. Since you are still subject to the law, you have answered correctly, for your thoughts are in accordance with the old law.

Now our Saviour defines a neighbour not in respect of actions or honour, but of nature; as if He says, Think not that because thou art righteous thou hast no neighbour, for all who partake of the same nature are thy neighbours. Be thou also their neighbour, not in place, but in affection and solicitude for them. And in addition to this, he brings forward the Samaritan as an example. As it follows, And Jesus answering him said, A certain man went down, &c.

Now he says not "descended," but "was descending." For human nature was ever tending downwards, and not for a time only, but throughout busied about a life liable to suffering.

Or man after sin is said to be half dead, because his soul is immortal, but his body mortal, so that the half of man is under death. Or, because his human nature hoped to obtain salvation in Christ, so as not altogether to lie under death. But in that Adam had sinned death entered in the world, (Rom. 5:12.) in the righteousness of Christ death was to be destroyed.

But He says, passed by, (Rom. 3:20; 8:3.) because the Law came and stood till its time foreordained, then, not being able to cure, departed. Mark also that the Law was not given with this previous intention that it should cure man, for man could not from the beginning receive the mystery of Christ. And therefore it is said, And by chance there came a certain priest, which expression we use with respect to those things which happen without forethought.

They pitied him, I say, when they thought about him, but afterwards, overcome by selfishness, they went away again. For this is signified by the word, passed him by.

But He says, journeying, as though He purposely determined this in order to cure us.

Or else, intercourse with man is the oil, and intercourse with God is the wine which signifies divinity, which no one can endure unmixed unless oil be added, that is, human intercourse. Hence he worked some things humanly, some divinely. He poured then in oil and wine, as having saved us both by His human and His divine nature.

Or He placed us on His beast, that is, on His body. For He hath made us His members, and partakers of His body. The Law indeed did not take in all the Moabites, and the Ammonites shall not enter into the Church of God; (Deut. 23:3.) but now in every nation he that feareth the Lord is accepted by Him, who is willing to believe and to become part of the Church. Wherefore He says, that he brought him to an inn.

After the Saviour praised him, the lawyers pride and arrogance knew no bounds. That is why he said, And who is my neighbour? that is, "Who is close to me?" (1) He imagined himself to be righteous and thought that there was no one like him and that no one could come close to him in virtue. He imagined that a righteous man could have as "neighbor" only another righteous man. Therefore wanting to show himself to be righteous and superior to all men, he says haughtily, And who is my neighbour? But the Saviour as Maker of all, knowing that all men are one creation, defines neighbour not according to deeds or merits, but according to human nature. "Do not think," He says, "that just because you are righteous, no one is like you. All mankind shares the same nature and thus all men are your neighbors. Therefore, you too must be a neighbor to them and be near to all, not by location, but by the disposition of your heart and by your care for others. Therefore I present to you a Samaritan as an example, to show you that no matter how different or foreign he may have seemed, he was the neighbor of the one in need of mercy. You also must show yourself to be a neighbor by your compassion, and even unasked you must go to the help of others." Thus we learn from this parable to be always ready to show mercy and to make haste to be near those in need of our help. But this parable also teaches us the goodness of God towards man. It was our human nature that was going down from Jerusalem, that is, was descending from tranquillity and peace, for Jerusalem means vision of peace. Where was man descending? To Jericho, a place sunk down low and suffocating with heat, that is, to a life of passions. See that He did not say, "went down," but, was going down. For fallen human nature is always inclined downwards, not just once of old, but continuously going down towards passionate life. And man fell among thieves, that is, among demons. For if a man did not come down from that high place where the spiritual mind rules, he would not fall among demons who strip the man, depriving him of his raiment of virtue, and then inflict the wounds of sin. They strip us of every good thought and of Gods protection, and when we are thus naked, they lay on the stripes of sin. They leave human nature half dead, that is, with a mortal body and an immortal soul. And human nature was left only half dead in the further sense that man did not lie completely in despair, but hoped to find salvation in Christ. Human nature had not yet been slain outright; though death had entered the world through Adams transgression, death was soon to be abolished by the righteousness of Christ. The priest and the Levite signify the law and the prophets, who desired to make human nature righteous, but were unable to do so. For it is not possible, says Paul, that the blood of bulls and goats should take away sin. [Heb. 10:4] The law and the prophets took pity on man and sought to heal him. But they were defeated by the severity of the wounds of sin, and they passed into the past. This is what it means that they passed by. The law came and stood over the fallen man, but since it could not heal him, it turned away in revulsion and went on theother side. See that the words as it happened also have a certain spiritual meaning. For indeed the law was not given for the express purpose [of healing the wounds of sin, for Christ, not the law, was to be the healing of Adams wound]. Instead, the law was given [as a stopgap measure] on account of human weakness which could not immediately receive the mystery of Christ. This is why He says that it was as it happened, or, as we say, "by chance," and not intentionally, that the priest, signifying the law, came to heal the man. But our Lord and God, Who for our sake was made a curse [Gal. 3:13], and was called a Samaritan [Jn. 8:48], journeyed to us, that is, His journey had as its very purpose and goal our healing. He did not just catch a glimpse of us as He happened to pass by: He actually came to us and lived together with us and spoke to us. Therefore He at once bound up our wounds. He no longer permitted wickedness to operate in us freely and at will, but He bound and restrained our sinfulness and poured on oil and wine. Oil is the word of teaching which exhorts us to virtue by the promise of good things; wine is the word of teaching leading us towards virtue by the fear of punishment. For example, when you hear the Lord say, Come unto Me and I will give you rest [Mt. 11:28], this is the oil of gladness and rest. And it is the same when He says, Come ye and inherit the kingdom prepared for you [Mt. 25:34]. But when He says, "Depart into darkness [Mt. 25:30], this is the wine of sharp teaching which stings as it cleanses our wounds. You may also understand it this way: oil represents Christs human actions and wine represents His divine actions, for I may say that the Lord acted at times as a man and at times as God. When He ate and drank and relaxed, not displaying the austerity and asceticism of John the Forerunner, this is the oil. But His extraordinary fasting, His walking on the water, and all His mighty deeds of divine power, these are the wine. We can compare Christs divinity to wine, which no one could tolerate if it were poured onto a wound, unless it were tempered with oil, that is, accompanied by His humanity. Therefore, since Christ has saved us both by His divinity and by His humanity, this is why it is said that oil and wine were poured out. And at every baptism those who are baptized are delivered from wounds of the soul when they are chrismated with the oil of myrrh and then immediately commune of the divine Blood. The Lord lifted up our wounded nature upon His own beast of burden, namely, upon His own Body. For He made us members of Himself and communicants of His own Body; and when we were lying down, wounded, He raised us up to His own dignity, making us one Body with Himself. The inn is the Church, which receives all. (2) But the law did not receive all. For the law says, the Ammanite and the Moabite shall not enter into the Church of God [Dt. 23:3] But now, from every tribe and people, God accepts those who fear Him and who desire to believe and to become a member of Christs Body, the Church. God receives all, even sinners and publicans. See the preciseness of His expression, how He says that the Samaritan brought him to an inn, and took care of him. Before he brought him to the inn, he had only bound his wounds. What then am I saying? That when the Church had been established, becoming the inn which receives all, and was increased by the faith of nearly all peoples, then there were the gifts of the Holy Spirit, and the grace of God was spread far and wide. You may learn this from the Acts of the Apostles. The innkeeper is a type and symbol of every apostle, teacher, and archpastor, to whom the Lord gave two pence, representing the two Testaments, Old and New. Just as both coins bear the image of the one king, so do both Testaments bear the words of the same God. When the Lord ascended into the heavens He left these two coins in the hands of the Apostles, and in the hands of the bishops and teachers of every generation. And He said to them, And whatsoever thou spendest more of thine own, I will repay thee. Indeed the Apostles spent much more of their own—with great labors they sowed the word of teaching everywhere. And those teachers in each generation who have explained the Old and the New Testaments have also spent much of their own, for which they will be rewarded when the Lord returns at the second coming. Then may each of them say to him, "Lord, Thou gayest me two pence; behold, another two pence have I spent of mine own." And to him the Lord will answer, "Well done, thou good servant."