Luke 10:30

KJV

And Jesus answering said, A certain [man] went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded [him], and departed, leaving [him] half dead.

KJV (with Strong's)

And {G1161} Jesus {G2424} answering {G5274} said {G2036}, A certain {G5100} man {G444} went down {G2597} from {G575} Jerusalem {G2419} to {G1519} Jericho {G2410}, and {G2532} fell among {G4045} thieves {G3027}, which {G3739}{G2532} stripped {G1562} him {G846} of his raiment {G1562}, and {G2532} wounded {G4127}{G2007} him, and departed {G565}, leaving {G863} him half dead {G2253}{G5177}.

Complete Jewish Bible

Taking up the question, Yeshua said: “A man was going down from Yerushalayim to Yericho when he was attacked by robbers. They stripped him naked and beat him up, then went off, leaving him half dead.

Berean Standard Bible

Jesus took up this question and said, “A man was going down from Jerusalem to Jericho when he fell into the hands of robbers. They stripped him, beat him, and went away, leaving him half dead.

American Standard Version

Jesus made answer and said, A certain man was going down from Jerusalem to Jericho; and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead.

Commentary

### SUMMARY
Luke 10:30 initiates the renowned Parable of the Good Samaritan, recounted by Jesus in response to a lawyer's probing question about the definition of "neighbor" and the path to eternal life. This verse vividly sets the scene, depicting a solitary traveler's perilous journey from Jerusalem to Jericho, a route notorious for its dangers. The narrative immediately plunges the listener into the brutal reality of the man's encounter with robbers, who not only stripped him of his possessions but also inflicted severe wounds, leaving him in a desperate, near-fatal condition on the roadside. This opening establishes the dire need for compassionate intervention, laying the groundwork for the ethical and theological challenges presented by the subsequent actions of those who pass by.

### CONTEXT
* **Literary Context:** Luke 10:30 is the direct commencement of Jesus's Parable of the Good Samaritan, serving as His response to a legal expert's two-part inquiry. The lawyer initially asks, "What shall I do to inherit eternal life?" ([Luke 10:25](/luke/10-25 "Luke 10:25 - The Lawyer's Question")). After Jesus turns the question back to him, the lawyer correctly cites the dual command to love God and neighbor ([Luke 10:27](/luke/10-27 "Luke 10:27 - The Great Commandment")). However, seeking to justify himself, he then asks the crucial follow-up: "And who is my neighbour?" ([Luke 10:29](/luke/10-29 "Luke 10:29 - The Defining Question")). Jesus does not offer a direct definition but rather tells this parable, which fundamentally redefines the concept of neighborly love through action, challenging the narrow, ethnocentric interpretations prevalent at the time. The preceding verses establish the intellectual and spiritual backdrop against which the parable's radical message unfolds.
* **Historical & Cultural Context:** The road from Jerusalem to Jericho, approximately 17 miles long, was infamous in ancient times for its steep, winding, and desolate terrain. It descended nearly 3,300 feet from Jerusalem's elevation (around 2,500 feet above sea level) to Jericho's plains (around 820 feet below sea level), making it an ideal ambush site for bandits. Travelers, often journeying alone or in small, vulnerable groups, were frequent targets. This route was so dangerous it was colloquially known as the "Way of Blood." Jewish law and custom, particularly among religious leaders, emphasized ritual purity and avoiding defilement, especially concerning contact with dead bodies. This cultural norm would later play a critical role in the parable as religious figures pass by the wounded man, highlighting a tension between religious observance and compassionate action. Understanding the perilous nature of the road and the prevailing cultural attitudes towards purity is essential for grasping the impact of the Samaritan's later actions.
* **Key Themes:** This opening verse immediately introduces several profound themes that resonate throughout the Parable of the Good Samaritan and the broader Gospel of Luke. Firstly, it underscores **Human Vulnerability and Suffering**, presenting a stark image of a man stripped, wounded, and left for dead, symbolizing the universal human condition of brokenness and need. Secondly, it highlights the **Reality of Evil and Injustice**, personified by the brigands who inflict violence and abandon their victim, exposing the harsh realities of a fallen world. Thirdly, it sets the stage for the theme of **Compassion and Neighborly Love**, implicitly posing the question of human responsibility in the face of suffering, a theme Jesus powerfully develops in the subsequent verses of the parable. This introduction also subtly touches upon the **Tension Between Law and Love**, as the lawyer's legalistic inquiry is met with a story that transcends mere adherence to rules, pointing instead to the transformative power of active, selfless love, a concept central to Jesus's teachings on the Kingdom of God found in passages like [the Sermon on the Plain](/luke/6-17-49 "Luke 6:17-49 - The Sermon on the Plain").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **went down (Greek, _katabaínō'_):** From G2597, meaning "to descend (literally or figuratively)." This word precisely captures the geographical reality of the journey from Jerusalem's high elevation to Jericho's lower plains. More than just a directional indicator, it subtly conveys the man's increasing vulnerability as he moves into a more desolate and dangerous region, literally descending into a perilous situation.
* **fell among (Greek, _peripíptō'_):** From G4045, meaning "to fall into something that is all around, i.e. light among or upon, be surrounded with." This verb vividly describes the sudden, overwhelming nature of the attack. The man didn't just encounter thieves; he "fell into" their midst, suggesting he was suddenly engulfed and trapped by them, emphasizing the inescapable and violent ambush.
* **half dead (Greek, _hēmithanḗs'_):** From G2253, meaning "half dead, i.e. entirely exhausted." This powerful descriptor conveys the extreme severity of the man's injuries. He is not merely wounded but on the very brink of death, signifying a state of utter helplessness and desperate need for immediate, life-saving intervention. This detail amplifies the urgency of the situation and the profound moral challenge presented to those who would later pass by.

#### Verse Breakdown
* **"And Jesus answering said,"**: This opening clause establishes the narrative as Jesus's direct response to the lawyer's question, framing the parable as a didactic tool to illuminate a profound spiritual truth rather than a mere anecdote. It highlights Jesus's method of teaching through storytelling, engaging His audience with relatable scenarios.
* **"A certain [man] went down from Jerusalem to Jericho,"**: This sets the scene, introducing an anonymous protagonist and a specific, well-known, and notoriously dangerous geographical route. The anonymity of the "certain man" makes him a universal figure, allowing any listener to identify with his plight, while the mention of Jerusalem and Jericho grounds the story in a tangible, perilous reality.
* **"and fell among thieves,"**: This phrase introduces the inciting incident and the agents of harm. The "thieves" (G3027, _lēistḗs_, brigands) signify violent criminals, immediately establishing the man's perilous encounter and the brutal nature of the world he inhabits. The suddenness implied by "fell among" underscores the unexpected and overwhelming nature of the attack.
* **"which stripped him of his raiment, and wounded [him],"**: This clause details the brutal actions of the brigands. They not only robbed him of his clothes (a significant loss in that culture, leaving him exposed and vulnerable) but also inflicted physical violence, indicating a malicious intent beyond mere theft. The stripping and wounding leave him utterly defenseless and severely injured.
* **"and departed, leaving [him] half dead."**: This concluding phrase emphasizes the robbers' complete lack of compassion and the dire consequences for the victim. They abandon him in a state of extreme vulnerability, on the verge of death, highlighting the profound need for external aid and setting the stage for the moral dilemma faced by subsequent passersby.

#### Literary Devices
Luke 10:30 effectively employs several **Literary Devices** to establish the parable's foundational scene. The most prominent is **Imagery**, as Jesus paints a vivid picture of the man's descent, the ambush, and his brutalized state, appealing directly to the listener's imagination and empathy. The phrase "half dead" is particularly potent, creating a visceral sense of the man's extreme suffering and desperate need. The entire passage functions as the **Exposition** of the **Parable**, providing the necessary background and inciting incident for the moral dilemma that will unfold. The anonymity of "a certain man" is a form of **Symbolism**, allowing the victim to represent any person in need, thereby universalizing the parable's message of compassion. Furthermore, the description of the Jerusalem-Jericho road, known for its dangers, serves as a form of **Foreshadowing**, hinting at the inevitable peril awaiting the traveler.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 10:30, as the opening of the Parable of the Good Samaritan, immediately confronts us with the stark reality of human suffering and vulnerability in a fallen world. Theologically, it highlights the pervasive presence of evil and the capacity for human cruelty, leaving a man in a state of utter helplessness. This initial scene sets the stage for a profound exploration of what it truly means to love one's neighbor, challenging the narrow, self-serving definitions that often arise from religious or social exclusivity. It underscores that genuine compassion is not merely an abstract concept but a tangible response to concrete human need, regardless of the victim's identity or perceived worthiness. The man's desperate condition serves as a universal call to action, compelling us to consider our own responsibility when confronted with the suffering of others, echoing the biblical mandate to care for the vulnerable and marginalized.

* [Proverbs 24:11-12](/proverbs/24-11-12 "Proverbs 24:11-12 - Rescuing the Perishing")
* [Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Serving the Least of These")
* [James 2:15-16](/james/2-15-16 "James 2:15-16 - Faith Without Works")

### REFLECTION AND APPLICATION
Luke 10:30 serves as a powerful and unsettling mirror, reflecting the brokenness of our world and the ever-present reality of suffering. While the specific dangers of ancient roads may have changed, the core truth remains: people today are still "stripped," "wounded," and left "half dead" by various forms of violence, injustice, neglect, and systemic oppression. This verse compels us to move beyond passive observation and to actively acknowledge the distress around us—whether it's the homeless person on the street, the victim of domestic abuse, the refugee fleeing conflict, or someone struggling with mental illness or addiction. It challenges us to cultivate a heightened awareness of human vulnerability and to resist the temptation to avert our gaze or rationalize inaction. The initial scene of the parable is a call to open our eyes and hearts to the profound needs that exist, preparing us to consider our personal and communal responsibility to those who are hurting, laying the essential groundwork for the radical compassion that Jesus models and commands throughout the rest of the story.

#### Questions for Reflection
* **Where in my own community or sphere of influence do I see people who are "stripped" or "wounded" by life's circumstances?**
* **What are the "Jerusalem to Jericho roads" in my modern context that expose people to danger and vulnerability?**
* **How might I be tempted to "pass by" those in need, either physically, emotionally, or spiritually?**

### FAQ

**Why is the specific road from Jerusalem to Jericho mentioned?**

Answer: The mention of the road from [Jerusalem](/jerusalem "Jerusalem - The Capital of Palestine") to [Jericho](/jericho "Jericho - A Place in Palestine") is crucial for setting the context of the parable. This particular route, a steep 17-mile descent, was notoriously dangerous in ancient times, often referred to as the "Way of Blood" due to its frequent ambushes by bandits. By choosing this specific, well-known, and perilous road, Jesus immediately establishes a realistic and high-stakes scenario that would have resonated deeply with His audience. It underscores the severity of the man's predicament and makes the subsequent actions (or inactions) of the passersby all the more impactful and morally charged. The geographical detail grounds the spiritual lesson in a tangible, relatable reality.

**Who was the "certain man" in the parable?**

Answer: The "certain man" (Greek: _ánthrōpos_, G444) is deliberately left unnamed and without specific identifying characteristics. This anonymity is a key literary device. It allows the man to represent *anyone* who is vulnerable, suffering, and in desperate need, regardless of their social status, ethnicity, or background. By making the victim universal, Jesus broadens the scope of the parable's application, challenging His listeners to extend compassion beyond their immediate social or religious circles. The man's lack of identity emphasizes his humanity and his universal need for help, making the question of "who is my neighbor?" profoundly personal and inclusive.

### CHRIST-CENTERED FULFILLMENT
Luke 10:30, while depicting human brokenness, powerfully foreshadows the ultimate Christ-centered fulfillment of compassion and salvation. The "certain man" left for dead on the perilous road is a poignant symbol of fallen humanity, spiritually "half dead" and utterly helpless in the grip of sin and its consequences, unable to rescue himself. Just as the victim lay vulnerable, humanity lay lost and condemned, unable to bridge the chasm between God and man ([Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned")). It is in this desperate state that Jesus, the true Good Samaritan, descends from His heavenly glory not merely to observe, but to intervene. He is the one who "came to seek and to save the lost" ([Luke 19:10](/luke/19-10 "Luke 19:10 - Jesus Came to Seek and Save the Lost")), binding up the wounds of a humanity ravaged by sin and death. His incarnation, life, atoning death, and resurrection are the divine acts of compassion that bring true healing and restoration, providing the ultimate "oil and wine" for our spiritual wounds ([Isaiah 53:5](/isaiah/53-5 "Isaiah 53:5 - Wounded for Our Transgressions")). Jesus does not "pass by" but actively enters into our suffering, bearing our infirmities and ultimately laying down His life to bring us from spiritual death to eternal life ([John 10:10](/john/10-10 "John 10:10 - Abundant Life Through Christ")). He is the true neighbor who demonstrates boundless love, setting the perfect example for His followers to emulate ([John 13:34-35](/john/13-34-35 "John 13:34-35 - A New Commandment")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 88:4

I am counted with them that go down into the pit: I am as a man [that hath] no strength:

Luke 18:31

¶ Then he took [unto him] the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.

Luke 19:28

¶ And when he had thus spoken, he went before, ascending up to Jerusalem.

Jeremiah 51:52

Wherefore, behold, the days come, saith the LORD, that I will do judgment upon her graven images: and through all her land the wounded shall groan.

Ezekiel 30:24

And I will strengthen the arms of the king of Babylon, and put my sword in his hand: but I will break Pharaoh's arms, and he shall groan before him with the groanings of a deadly wounded [man].

Lamentations 2:12

They say to their mothers, Where [is] corn and wine? when they swooned as the wounded in the streets of the city, when their soul was poured out into their mothers' bosom.