Luke 10:29

But he, willing to justify himself, said unto Jesus, And who is my neighbour?

But {G1161} he, willing {G2309} to justify {G1344} himself {G1438}, said {G2036} unto {G4314} Jesus {G2424}, And {G2532} who {G5101} is {G2076} my {G3450} neighbour {G4139}?

But he, wanting to justify himself, said to Yeshua, “And who is my ‘neighbor’?”

But wanting to justify himself, he asked Jesus, “And who is my neighbor?”

But he, desiring to justify himself, said unto Jesus, And who is my neighbor?

Commentary

Luke 10:29 presents a pivotal moment in an exchange between Jesus and a lawyer, immediately preceding the famous Parable of the Good Samaritan. This verse captures the lawyer's motivation and the question that prompts one of Jesus' most profound teachings on compassion and neighborly love.

Context

This verse follows a lawyer's initial query to Jesus: "What shall I do to inherit eternal life?" Jesus, in turn, asks him what is written in the Law. The lawyer correctly summarizes the greatest commandments: to love God with all one's heart, soul, strength, and mind, and to love one's neighbor as oneself, echoing passages like Leviticus 19:18 and Deuteronomy 6:5. Having given the correct answer, the lawyer's follow-up question in Luke 10:29 reveals his true intent: not genuine inquiry, but a desire to set limits on his obligation and "justify himself" before the crowd and perhaps himself.

Key Themes

  • Self-Justification: The lawyer's desire to "justify himself" (Greek: dikaioun heauton) highlights a common human tendency to define righteousness on one's own terms, often to avoid uncomfortable obligations or to prove one's inherent goodness. Instead of humbly accepting Jesus' affirmation, he seeks to narrow the scope of the commandment.
  • Defining "Neighbour": The core of the lawyer's question, "And who is my neighbour?", sought a precise, limited definition. In Jewish society of the time, "neighbor" was often understood to refer primarily to fellow Israelites or those within one's immediate community. The lawyer hoped for a narrow interpretation that would exclude certain groups or situations, minimizing his responsibility.
  • The Spirit of the Law vs. The Letter: This exchange sets the stage for Jesus to move beyond the letter of the law to its spirit. The lawyer focuses on defining who *isn't* his neighbor, while Jesus' subsequent parable redefines "neighbor" not by identity, but by action and compassion.

Linguistic Insights

The phrase "willing to justify himself" comes from the Greek dikaioun heauton (δικαιοῦν ἑαυτόν). Dikaioun means "to declare righteous," "to acquit," or "to prove just." Here, it signifies the lawyer's attempt to vindicate his own understanding or behavior, perhaps to show that he had already fulfilled the law sufficiently or that his current actions met the required standard. He wanted to demonstrate his own righteousness rather than genuinely seek deeper understanding. The word for "neighbour" is plesion (πλησίον), which literally means "one who is near" or "close by," without specifying ethnic or social affiliation, underscoring the broadness of the original command.

Practical Application

Luke 10:29 challenges us to examine our own hearts. Do we, like the lawyer, seek to justify ourselves or limit our obligations when confronted with God's commands? When we ask "Who is my neighbor?", are we genuinely seeking to understand and fulfill our duty to love, or are we looking for excuses to avoid inconvenient acts of compassion? Jesus' response, through the Parable of the Good Samaritan, expands our understanding of "neighbor" to include anyone in need, regardless of their background, status, or our personal feelings towards them. It calls us to active, selfless love that transcends traditional boundaries and self-serving definitions, reminding us that true righteousness is demonstrated through compassionate action (James 2:17).

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Cross-References

  • Luke 16:15 (10 votes)

    And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.

  • Luke 18:9 (5 votes)

    ¶ And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:

  • Luke 18:11 (5 votes)

    The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men [are], extortioners, unjust, adulterers, or even as this publican.

  • Romans 4:2 (5 votes)

    For if Abraham were justified by works, he hath [whereof] to glory; but not before God.

  • Leviticus 19:34 (5 votes)

    [But] the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I [am] the LORD your God.

  • Galatians 3:11 (5 votes)

    But that no man is justified by the law in the sight of God, [it is] evident: for, The just shall live by faith.

  • Romans 10:3 (4 votes)

    For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.