Luke 10:31

KJV

And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.

KJV (with Strong's)

And {G1161} by {G2596} chance {G4795} there came down {G2597} a certain {G5100} priest {G2409} that {G1722}{G1565} way {G3598}: and {G2532} when he saw {G1492} him {G846}, he passed by on the other side {G492}.

Complete Jewish Bible

By coincidence, a cohen was going down on that road; but when he saw him, he passed by on the other side.

Berean Standard Bible

Now by chance a priest was going down the same road, but when he saw him, he passed by on the other side.

American Standard Version

And by chance a certain priest was going down that way: and when he saw him, he passed by on the other side.

Commentary

### SUMMARY
Luke 10:31 introduces the first character in Jesus' Parable of the Good Samaritan, a priest, who encounters a man brutally beaten and left for dead on the dangerous road from Jerusalem to Jericho. Despite his esteemed religious position and the clear need before him, the priest deliberately chooses to "pass by on the other side," highlighting a profound failure of compassion and challenging conventional notions of righteousness and neighborly duty.

### CONTEXT
* **Literary Context:** Luke 10:31 is an integral part of Jesus' response to a legal expert who, seeking to justify himself, first asked, "[What shall I do to inherit eternal life?](/luke/10-25 "Luke 10:25 - The Lawyer's Question about Eternal Life")" and then, "[Who is my neighbour?](/luke/10-29 "Luke 10:29 - The Lawyer's Question about His Neighbor")" The parable itself serves as Jesus' answer to the second question, illustrating through narrative example what it truly means to be a neighbor. This verse specifically sets the stage by introducing the first of three characters who encounter the injured man, immediately establishing a pattern of expected religious figures failing to act with compassion, thereby subverting the lawyer's, and the audience's, preconceived notions of who is "righteous."
* **Historical & Cultural Context:** The road from Jerusalem to Jericho was notoriously perilous, a winding descent of over 3,000 feet in 17 miles, making it a prime location for ambushes by bandits. Travelers were often vulnerable. Priests (Hebrew: *kohen*) held a highly respected and influential position in Jewish society, serving in the Temple in Jerusalem and responsible for religious rituals, sacrifices, and teaching the Law. According to Mosaic Law, touching a dead body or even a severely injured person who might be dead could render a priest ritually unclean ([Numbers 19:11](/numbers/19-11 "Numbers 19:11 - Ritual Impurity from a Dead Body")), preventing him from performing his Temple duties. This cultural understanding provides a potential, though ultimately insufficient, explanation for the priest's actions, setting up Jesus' radical redefinition of true piety.
* **Key Themes:** This verse, and the parable it belongs to, contributes to several major theological and narrative themes within Luke and the broader Gospels. It powerfully illustrates the theme of **True Neighborliness vs. Legalism**, challenging the idea that adherence to religious law or social status automatically equates to genuine righteousness. Instead, Jesus emphasizes **Compassion Over Ritual**, suggesting that God's desire for mercy and love ([Micah 6:8](/micah/6-8 "Micah 6:8 - What the Lord Requires")) supersedes strict interpretations of purity laws when human suffering is at stake. Furthermore, it speaks to the **Nature of Discipleship**, demonstrating that authentic faith in action involves sacrificial love and active engagement with the needs of others, regardless of their background or the personal cost, a theme echoed in Jesus' later command to "[Go, and do thou likewise](/luke/10-37 "Luke 10:37 - Jesus' Command to Act Like the Samaritan")".

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **chance (Greek, _synkyría'_):** This word signifies a coincidental or accidental occurrence. While the priest's encounter with the injured man was "by chance" in a human sense, theologically, within the context of Jesus' parable, it serves a deliberate purpose. It highlights that opportunities for compassion often arise unexpectedly, testing one's true character and commitment to the Law's spirit rather than just its letter.
* **priest (Greek, _hiereús'_):** Refers to a Jewish priest, a member of the priestly class, descended from Aaron, who served in the Temple. The inclusion of a priest as the first passerby is highly significant. As a religious leader and interpreter of the Law, he was expected to embody the highest standards of piety and compassion. His failure to act, therefore, underscores the parable's critique of religious hypocrisy and the inadequacy of outward observance without inward love.
* **passed by on the other side (Greek, _antiparérchomai'_):** This compound verb literally means "to go along opposite" or "to pass by facing the other way." It conveys a deliberate act of avoidance and detachment. The priest not only did not help but actively moved away from the injured man, creating physical and moral distance. This action is central to the verse's meaning, emphasizing a conscious choice to ignore suffering and shirk responsibility.

#### Verse Breakdown
* **"And by chance there came down a certain priest that way":** This opening phrase establishes the setting and introduces the first character. The "chance" encounter emphasizes the unexpected nature of the opportunity for compassion, while the identification of the person as "a certain priest" immediately raises expectations due to his esteemed religious and moral standing in Jewish society.
* **"and when he saw him":** This clause is crucial, indicating that the priest was fully aware of the injured man's plight. He did not merely pass by unknowingly; he "saw" the man, implying full recognition of his desperate state. This awareness makes his subsequent inaction a conscious choice, not an oversight.
* **"he passed by on the other side":** This final clause describes the priest's decisive action—or rather, inaction. He deliberately moved to the opposite side of the road, actively avoiding the man in need. This physical distancing symbolizes a spiritual and moral detachment, a failure to extend the expected compassion and aid that his religious office should have compelled.

#### Literary Devices
Luke 10:31 employs several potent literary devices. **Irony** is prominent, as the priest, a figure expected to exemplify righteousness and care, becomes the first to fail the suffering man. This sets up a powerful contrast with the unexpected compassion of the Samaritan. The use of **Foreshadowing** is also evident, as the priest's inaction hints at the broader critique of religious leaders that Jesus often presents in his teachings, particularly when their legalistic interpretations overshadow the spirit of the Law. Furthermore, the narrative uses **Symbolism**: the "way" (road) represents life's journey, fraught with dangers, and the injured man symbolizes humanity's brokenness and vulnerability, while the priest symbolizes those who prioritize ritualistic purity or personal convenience over genuine human need.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 10:31 serves as a stark reminder that outward religious observance or esteemed social status does not automatically equate to true righteousness or genuine love for one's neighbor. The priest's failure to act challenges the prevailing legalistic interpretations of the Law common in Jesus' day, which often prioritized ritual purity and adherence to detailed regulations over the weightier matters of justice, mercy, and faithfulness. This verse sets the stage for Jesus to redefine what it means to be truly righteous, shifting the focus from who *deserves* help to who *gives* help, regardless of social or religious standing. It underscores the biblical principle that true faith is demonstrated through compassionate action, not merely through adherence to religious titles or traditions.

* [Micah 6:8](/micah/6-8 "Micah 6:8 - What the Lord Requires"): "He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?"
* [Matthew 23:23](/matthew/23-23 "Matthew 23:23 - Woes to the Scribes and Pharisees"): "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness."
* [James 2:15-16](/james/2-15-16 "James 2:15-16 - Faith Without Works is Dead"): "If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, 'Go in peace, be warmed and filled,' without giving them the things needed for the body, what good is that?"

### REFLECTION AND APPLICATION
The priest's action in Luke 10:31 serves as a powerful mirror for believers today, compelling us to honestly examine our own responses to suffering and need in our communities and beyond. It challenges us to consider whether our busy schedules, personal comfort, fear of inconvenience, or even our own perceived religious obligations or social standing prevent us from extending genuine help. Are we, like the priest, prone to "passing by on the other side" when confronted with the brokenness of the world, perhaps rationalizing our inaction with plausible excuses? Jesus' parable, especially through the priest's failure, calls us to move beyond mere awareness or sympathy to active, sacrificial love. True faith is not just about what we believe or what rituals we observe, but profoundly about how we embody Christ's compassion in practical, tangible ways, recognizing that every person in need is our neighbor.

#### Questions for Reflection
* **In what ways might I, like the priest, be tempted to "pass by on the other side" when confronted with someone in need?**
* **What are the "purity laws" or perceived obstacles (e.g., time constraints, fear of discomfort, social awkwardness) that prevent me from showing compassion?**
* **How does my understanding of "neighbor" align with, or diverge from, Jesus' radical redefinition in this parable?**
* **What specific, practical steps can I take this week to actively demonstrate compassion to someone who is hurting or in need?**

### FAQ

**Why did the priest pass by on the other side, and what does this signify?**

Answer: The text itself does not explicitly state the priest's motivations, which allows for various interpretations, all of which highlight his failure. Common suggestions include:
1. **Ritual Purity:** As a priest, touching a potentially dead body would render him ceremonially unclean ([Numbers 19:11](/numbers/19-11 "Numbers 19:11 - Ritual Impurity from a Dead Body")), preventing him from performing his Temple duties. This might have been a genuine concern for him, prioritizing his religious obligations over immediate human need.
2. **Fear:** The road was known for bandits. The priest might have feared that the injured man was a trap, or that he himself would become a victim if he stopped.
3. **Inconvenience/Apathy:** Helping the man would have been time-consuming, messy, and potentially dangerous. It's possible he simply lacked the genuine compassion or willingness to be inconvenienced.

Regardless of his specific reason, the priest's action signifies a profound disconnect between religious office and practical compassion. Jesus' parable uses this failure to challenge the notion that religious status or strict adherence to ritual law automatically equates to righteousness. Instead, it emphasizes that true godliness is demonstrated through active love and mercy towards those in need, even when it comes at a personal cost. The priest's inaction serves as a foil to the unexpected hero, the Samaritan, highlighting that true neighborliness transcends social, ethnic, or religious boundaries.

### CHRIST-CENTERED FULFILLMENT
The failure of the priest in Luke 10:31 powerfully foreshadows humanity's inherent inability to perfectly fulfill the Law's demands for love and compassion. Just as the priest, representing the pinnacle of religious observance, "passed by on the other side," so too did humanity, in its fallen state, pass by the brokenness of the world, unable to rescue itself or truly love its neighbor as itself. This sets the stage for the coming of Christ, who is the ultimate "Good Samaritan." He is the one who did not "pass by on the other side" but instead "came down" from heaven to a broken and dying humanity ([Philippians 2:6-8](/philippians/2-6-8 "Philippians 2:6-8 - Christ's Humility and Obedience")). Jesus saw our desperate plight, had compassion on us ([Matthew 9:36](/matthew/9-36 "Matthew 9:36 - Jesus' Compassion for the Crowds")), and intervened at immense personal cost, laying down His life to heal our wounds and restore us to life ([John 10:10](/john/10-10 "John 10:10 - Jesus Gives Life Abundantly")). His sacrifice on the cross is the ultimate act of neighborly love, fulfilling the spirit of the Law that the priest failed to embody. Through His example and empowering Spirit, Christ enables His followers to "[go and do likewise](/luke/10-37 "Luke 10:37 - Jesus' Command to Act Like the Samaritan")", transforming our hearts from indifference to active, sacrificial love, reflecting the very character of God.

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

1 John 3:16

Hereby perceive we the love [of God], because he laid down his life for us: and we ought to lay down [our] lives for the brethren.

1 John 3:18

My little children, let us not love in word, neither in tongue; but in deed and in truth.

Psalms 69:20

Reproach hath broken my heart; and I am full of heaviness: and I looked [for some] to take pity, but [there was] none; and for comforters, but I found none.

Psalms 142:4

¶ I looked on [my] right hand, and beheld, but [there was] no man that would know me: refuge failed me; no man cared for my soul.

Ruth 2:3

And she went, and came, and gleaned in the field after the reapers: and her hap was to light on a part of the field [belonging] unto Boaz, who [was] of the kindred of Elimelech.

Proverbs 21:13

¶ Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard.

Hosea 6:9

And as troops of robbers wait for a man, [so] the company of priests murder in the way by consent: for they commit lewdness.