Luke 10:33

KJV

But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion [on him],

KJV (with Strong's)

But {G1161} a certain {G5100} Samaritan {G4541}, as he journeyed {G3593}, came {G2064} where {G2596} he was {G846}: and {G2532} when he saw {G1492} him {G846}, he had compassion {G4697} on him,

Complete Jewish Bible

“But a man from Shomron who was traveling came upon him; and when he saw him, he was moved with compassion.

Berean Standard Bible

But when a Samaritan on a journey came upon him, he looked at him and had compassion.

American Standard Version

But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he was moved with compassion,

Commentary

### SUMMARY
Luke 10:33 introduces the pivotal character in Jesus' Parable of the Good Samaritan: a Samaritan traveler who, unlike the religious figures who preceded him, demonstrates profound and active compassion for a man left for dead. This verse dramatically subverts the expectations of Jesus' Jewish audience by presenting an ethnically and religiously despised outsider as the embodiment of true neighborliness, setting the stage for a radical redefinition of love and mercy that transcends social and cultural boundaries.

### CONTEXT
* **Literary Context:** Luke 10:33 is nestled within Jesus' famous Parable of the Good Samaritan, which spans [Luke 10:25-37](/luke/10-25-37 "Luke 10:25-37 - The Parable of the Good Samaritan"). The parable itself is a direct response to a lawyer's question, "What shall I do to inherit eternal life?" (Luke 10:25). After Jesus prompts him to recall the Law's command to love God and neighbor, the lawyer, seeking to justify himself, asks, "And who is my neighbour?" (Luke 10:29). Jesus then tells this parable, which begins by describing a man robbed, beaten, and left half-dead on the dangerous road from Jerusalem to Jericho. Two highly respected religious figures, a priest and a Levite, pass by the injured man, deliberately avoiding him. This sets up the dramatic entry of the Samaritan in verse 33, whose actions stand in stark contrast to those who should have been examples of piety and compassion.
* **Historical & Cultural Context:** The animosity between Jews and Samaritans in the first century was deep-seated and multifaceted, rooted in centuries of historical, religious, and ethnic differences. Samaritans were descendants of Israelites who intermarried with foreign settlers during the Assyrian conquest, leading Jews to consider them ethnically impure and religiously apostate. They had their own temple on Mount Gerizim, which Jews considered illegitimate, and their own version of the Pentateuch. Jews typically avoided all contact with Samaritans, often taking detours to avoid passing through Samaria (as seen in [John 4:9](/john/4-9 "John 4:9 - Jews Have No Dealings with Samaritans")). Therefore, the introduction of a Samaritan as the hero of this parable would have been profoundly shocking and offensive to Jesus' Jewish audience, directly challenging their ingrained prejudices and preconceived notions of who was considered "righteous" or "neighborly."
* **Key Themes:** Luke 10:33 powerfully contributes to several overarching themes within the parable and the broader Gospel of Luke. It underscores the theme of **Radical Compassion**, demonstrating that true mercy is not limited by social status, ethnicity, or religious affiliation, but extends to anyone in need, even one's traditional enemies. This verse also highlights **Active Mercy**, emphasizing that genuine compassion is not merely an internal feeling but must translate into tangible acts of help and care, directly contrasting with the inaction of the priest and Levite. Furthermore, it challenges the conventional understanding of **Neighborliness**, redefining it not by proximity or shared identity, but by the willingness to act compassionately towards another, regardless of their background, as Jesus later concludes in [Luke 10:36-37](/luke/10-36-37 "Luke 10:36-37 - Who Was Neighbor?").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Samaritan (Greek, _Samareítēs'_):** This term, G4541, refers to an "inhabitant of Samaria." In the context of first-century Judaism, the very identity of this character is central to the parable's shocking message. The Samaritan, a member of a despised ethnic and religious group, is deliberately chosen by Jesus to embody the highest form of neighborly love, directly challenging the audience's prejudices and expectations of who would act righteously.
* **saw (Greek, _eídō'_):** Derived from G1492, this verb means "to see (literally or figuratively); by implication, to know." The act of "seeing" the injured man is crucial because it implies more than a casual glance; it suggests a recognition of his suffering and need. Unlike the priest and the Levite who "passed by on the other side" after seeing, the Samaritan's seeing leads directly to an internal response and subsequent action, marking the critical turning point in his interaction.
* **had compassion (Greek, _splanchnízomai'_):** This powerful verb, G4697, literally means "to have the bowels yearn" or "to be moved in one's inward parts." It signifies a deep, visceral, gut-wrenching pity and empathy, not merely a superficial feeling of sympathy. This term is frequently used in the Gospels to describe Jesus' own profound emotional response to human suffering (e.g., [Matthew 9:36](/matthew/9-36 "Matthew 9:36 - Jesus' Compassion for the Crowds")), indicating a profound identification with the pain of another that compels immediate and sacrificial action.

#### Verse Breakdown
* **"But a certain Samaritan, as he journeyed":** This clause introduces the unexpected protagonist. The conjunction "But" (G1161, _dé_) signals a dramatic contrast with the preceding characters. The Samaritan is not a local, but a traveler, underscoring that his act of mercy is not born of convenience or social obligation, but of an inherent character of compassion. His journey implies he has his own destination and schedule, making his subsequent actions even more sacrificial.
* **"came where he was":** This simple phrase signifies intentional proximity. Unlike the priest and Levite who actively avoided the injured man, the Samaritan deliberately approaches him. This act of drawing near is the first step in demonstrating true neighborliness, breaking down any barriers of fear, inconvenience, or cultural prejudice.
* **"and when he saw him":** This highlights the crucial moment of recognition and awareness. The Samaritan perceives the man's dire condition. This "seeing" (G1492, _eídō_) is not passive; it is the catalyst for his emotional and practical response, indicating a deep engagement with the reality of the man's suffering.
* **"he had compassion [on him]":** This is the emotional core of the verse and the driving force behind all subsequent actions. The Greek word (G4697, _splanchnízomai_) conveys a profound, visceral empathy, a deep stirring in his innermost being. This compassion is the opposite of indifference and the wellspring of his active, self-sacrificial love. The bracketed "on him" clarifies the object of his compassion, emphasizing the direct and personal nature of his response to the suffering individual.

#### Literary Devices
Luke 10:33 masterfully employs several literary devices to achieve its powerful effect. The most prominent is **Irony** and **Paradox**, as Jesus deliberately casts a Samaritan, a figure despised by his Jewish audience, as the hero of the story. This subverts all expectations, creating a shocking contrast with the inaction of the religiously esteemed priest and Levite. This **Juxtaposition** highlights the hypocrisy of outward religious observance without inward compassion. Furthermore, the verse uses **Foreshadowing** by setting up the Samaritan's character as one who will embody true neighborliness, leading to Jesus' concluding question and command in [Luke 10:36-37](/luke/10-36-37 "Luke 10:36-37 - Who Was Neighbor?"). The Samaritan himself functions as a **Symbol** of unexpected grace and radical love, challenging the audience to look beyond conventional boundaries for the source of true righteousness.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 10:33 serves as a profound theological statement on the nature of true love and mercy, demonstrating that genuine piety is not found in adherence to religious ritual or social status, but in active, empathetic response to human suffering. It challenges the human tendency to define "neighbor" narrowly, expanding the concept to include anyone in need, regardless of their background or our personal biases against them. This verse underscores that divine compassion (often exemplified by Jesus Himself) is a visceral, gut-wrenching response that compels action, breaking down the very barriers that human prejudice erects. It calls believers to a radical, self-giving love that mirrors God's own character, extending beyond our comfort zones and societal divisions.

* [Matthew 9:36](/matthew/9-36 "Matthew 9:36 - Jesus' Compassion for the Crowds")
* [James 2:15-16](/james/2-15-16 "James 2:15-16 - Faith Without Works Is Dead")
* [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile in Christ")

### REFLECTION AND APPLICATION
Luke 10:33 confronts us with the challenging truth that true neighborliness often comes from unexpected sources and demands a compassion that transcends our ingrained prejudices and comfort zones. It compels us to examine our own hearts: do we, like the priest and Levite, pass by on the other side, perhaps justifying our inaction with busyness, fear, or subtle biases? Or do we, like the Samaritan, allow ourselves to be genuinely moved by the suffering of others, even those we might consider "outsiders" or "undeserving"? This verse calls us to cultivate a radical empathy that leads to tangible action, reminding us that love for God is inextricably linked to love for our neighbor, especially the one in desperate need. It's a call to embody the very heart of Christ in a world often divided by difference, extending mercy without reservation or expectation of return.

#### Questions for Reflection
* **What prejudices or preconceived notions might prevent me from seeing and responding to the needs of others, particularly those outside my usual social circles?**
* **How does the Samaritan's "compassion" (splanchnízomai) challenge my understanding of what it means to truly care for someone? Is my compassion merely a feeling, or does it lead to action?**
* **In what specific ways can I "go and do likewise" in my daily life, actively seeking out opportunities to show mercy to unexpected "neighbors"?**

### FAQ
**Why was the Samaritan's action so shocking to Jesus' audience?**

Answer: The Samaritan's action was profoundly shocking because of the deep-seated animosity and prejudice that existed between Jews and Samaritans in the first century. Jews considered Samaritans to be ethnically impure and religiously apostate, often avoiding all contact with them (see [John 4:9](/john/4-9 "John 4:9 - Jews Have No Dealings with Samaritans")). For Jesus to portray a Samaritan, a despised outsider, as the hero who exemplifies true neighborly love, while the respected Jewish priest and Levite fail, was a radical subversion of their expectations and a direct challenge to their ethnocentric and religious biases. It forced them to confront the idea that true righteousness and compassion could come from unexpected sources.

### CHRIST-CENTERED FULFILLMENT
Luke 10:33, through the figure of the compassionate Samaritan, powerfully foreshadows and illuminates the very character and mission of Jesus Christ. Just as the Samaritan crossed social and ethnic boundaries to minister to a despised and half-dead man, so too did Jesus come into a world spiritually dead and alienated from God, not shying away from those considered outcasts or sinners (as seen in [Luke 5:31-32](/luke/5-31-32 "Luke 5:31-32 - Jesus Came for Sinners")). Jesus is the ultimate "Good Samaritan," who, moved by a divine and visceral compassion (the same _splanchnízomai_ often attributed to Him, e.g., [Matthew 14:14](/matthew/14-14 "Matthew 14:14 - Jesus' Compassion for the Crowds")), came to where humanity lay helpless and wounded by sin. He did not merely pass by, but actively intervened, binding up our wounds with the oil and wine of His grace and healing, ultimately giving His very life as a ransom (as described in [Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")). The Samaritan's self-sacrificial care, his willingness to pay the cost and bear the burden, serves as a beautiful, albeit imperfect, type of Christ's unparalleled love and redemptive work, demonstrating that true love knows no bounds and extends to the most desperate and undeserving.

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 Kings 8:50

And forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee, and give them compassion before them who carried them captive, that they may have compassion on them:

Jeremiah 38:7

Now when Ebedmelech the Ethiopian, one of the eunuchs which was in the king's house, heard that they had put Jeremiah in the dungeon; the king then sitting in the gate of Benjamin;

Jeremiah 38:13

So they drew up Jeremiah with cords, and took him up out of the dungeon: and Jeremiah remained in the court of the prison.

Luke 7:13

And when the Lord saw her, he had compassion on her, and said unto her, Weep not.

Proverbs 27:10

Thine own friend, and thy father's friend, forsake not; neither go into thy brother's house in the day of thy calamity: [for] better [is] a neighbour [that is] near than a brother far off.

Matthew 18:33

Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?

Matthew 10:5

¶ These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into [any] city of the Samaritans enter ye not: