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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 10:25–37. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here Christ's discourse with a lawyer about some points of conscience, which we are all concerned to be rightly informed in and are so here from Christ though the questions were proposed with no good intention.
I.We are concerned to know what that good is which we should do in this life, in order to our attaining eternal life.
A question to this purport was proposed to our Saviour by a certain lawyer, or scribe, only with a design to try him, not with a desire to be instructed by him, Luk 10:25. The lawyer stood up, and asked him, Master, what shall I do to inherit eternal life? If Christ had any thing peculiar to prescribe, by this question he would get it out of him, and perhaps expose him for it; if not, he would expose his doctrine as needless, since it would give no other direction for obtaining happiness than what they had already received; or, perhaps, he had no malicious design against Christ, as some of the scribes had, only he was willing to have a little talk with him, just as people go to church to hear what the minister will say. This was a good question: What shall I do to inherit eternal life? But it lost all its goodness when it was proposed with an ill design, or a very mean one. Note, It is not enough to speak of the things of God, and to enquire about them, but we must do it with a suitable concern. If we speak of eternal life, and the way to it, in a careless manner, merely as matter of discourse, especially as matter of dispute, we do but take the name of God in vain, as the lawyer here did. Now this question being started, observe,
1.How Christ turned him over to the divine law, and bade him follow the direction of that. Though he knew the thoughts and intents of his heart, he did not answer him according to the folly of that, but according to the wisdom and goodness of the question he asked. He answered him with a question: What is written in the law? How readest thou? Luk 10:26. He came to catechize Christ, and to know him; but Christ will catechize him, and make him know himself. He talks to him as a lawyer, as one conversant in the law: the studies of his profession would inform him; let him practise according to his knowledge, and he should not come short of eternal life. Note, It will be of great use to us, in our way to heaven, to consider what is written in the law, and what we read there. We must have recourse to our bibles, to the law, as it is now in the hand of Christ and walk in the way that is shown us there. It is a great mercy that we have the law written, that we have it thereby reduced to certainty, and that thereby it is capable of spreading the further, and lasting the longer. Having it written, it is our duty to read it, to read it with understanding, and to treasure up what we read, so that when there is occasion, we may be able to tell what is written in the law, and how we read. To this we must appeal; by this we must try doctrines and end disputes; this must be our oracle, our touchstone, our rule, our guide. What is written in the law? How do we read? if there be light in us, it will have regard to this light.
2.What a good account he gave of the law, of the principal commandments of the law, to the observance of which we must bind ourselves if we would inherit eternal life. He did not, like a Pharisee, refer himself to the tradition of the elders, but, like a good textuary, fastened upon the two first and great commandments of the law, as those which he thought must be most strictly observed in order to the obtaining of eternal life, and which included all the rest, Luk 10:27.
(1.)We must love God with all our hearts, must look upon him as the best of beings, in himself most amiable, and infinitely perfect and excellent; as one whom we lie under the greatest obligations to, both in gratitude and interest. We must prize him, and value ourselves by our elation to him; must please ourselves in him, and devote ourselves entirely to him. Our love to him must be sincere, hearty, and fervent; it must be a superlative love, a love that is as strong as death, but an intelligent love, and such as we can give a good account of the grounds and reasons of. It must be an entire love; he must have our whole souls, and must be served with all that is within us. We must love nothing besides him, but what we love for him and in subordination to him.
(2.)We must love our neighbours as ourselves, which we shall easily do, if we, as we ought to do, love God better than ourselves. We must wish well to all and ill to none; must do all the good we can in the world and no hurt, and must fix it as a rule to ourselves to do to others as we would they should do to us; and this is to love our neighbour as ourselves.
3.Christ's approbation of what he said, Luk 10:28. Though he came to tempt him, yet what he said that was good Christ commended: Thou hast answered right. Christ himself fastened upon these as the two great commandments of the law (Mat 22:37): both sides agreed in this. Those who do well shall have praise of the same, and so should those have that speak well. So far is right; but he hardest part of this work yet remains: "This do, and thou shalt live; thou shalt inherit eternal life."
4.His care to avoid the conviction which was now ready to fasten upon him. When Christ said, This do, and thou shalt live, he began to be aware that Christ intended to draw from him an acknowledgment that he had not done this, and therefore an enquiry what he should do, which way he should look, to get his sins pardoned; an acknowledgment also that he could not do this perfectly for the future by any strength of his own, and therefore an enquiry which way he might fetch in strength to enable him to do it: but he was willing to justify himself, and therefore cared not for carrying on that discourse, but saith, in effect, as another did (Mat 19:20), All these things have I kept from my youth up. Note, Many ask good questions with a design rather to justify themselves than to inform themselves, rather proudly to show what is good in them than humbly to see what is bad in them.
II.We are concerned to know who is our neighbour, whom by the second great commandment we are obliged to love.
This is another of this lawyer's queries, which he started only that he might drop the former, lest Christ should have forced him, in the prosecution of it, to condemn himself, when he was resolved to justify himself. As to loving God, he was willing to say no more of it; but, as to his neighbour, he was sure that there he had come up to the rule, for he had always been very kind and respectful to all about him. Now observe,
1.What was the corrupt notion of the Jewish teachers in this matter. Dr. Lightfoot quotes their own words to this purport: "Where he saith, Thou shalt love thy neighbour, he excepts all Gentiles, for they are not our neighbours, but those only that are of our own nation and religion." They would not put an Israelite to death for killing a Gentile, for he was not his neighbour: they indeed say that they ought not to kill a Gentile whom they were not at war with; but, if they saw a Gentile in danger of death, they thought themselves under no obligation to help to save his life. Such wicked inferences did they draw from that holy covenant of peculiarity by which God had distinguished them, and by abusing it thus they had forfeited it; God justly took the forfeiture, and transferred covenant-favours to the Gentile world, to whom they brutishly denied common favours.
2.How Christ corrected this inhuman notion, and showed, by a parable, that whomsoever we have need to receive kindness fRom. and find ready to show us the kindness we need, we cannot but look upon as our neighbour; and therefore ought to look upon all those as such who need our kindness, and to show them kindness accordingly, though they be not of our own nation and religion. Now observe,
(1.)The parable itself, which represents to us a poor Jew in distressed circumstances, succoured and relieved by a good Samaritan. Let us see here,
[1.]How he was abused by his enemies. The honest man was traveling peaceably upon his lawful business in the road, and it was a great road that led from Jerusalem to Jericho, Luk 10:30. The mentioning of those places intimates that it was matter of fact, and not a parable; probably it happened lately, just as it is here related. The occurrences of Providence would yield us many good instructions, if we would carefully observe and improve them, and would be equivalent to parables framed on purpose for instruction, and be more affecting. This poor man fell among thieves. Whether they were Arabians, plunderers, that lived by spoil, or some profligate wretches of his own nation, or some of the Roman soldiers, who, notwithstanding the strict discipline of their army, did this villany, does not appear; but they were very barbarous; they not only took his money, but stripped him of his clothes, and, that he might not be able to pursue them, or only to gratify a cruel disposition (for otherwise what profit was there in his blood?) they wounded him, and left him half dead, ready to die of his wounds. We may here conceive a just indignation at highwaymen, that have divested themselves of all humanity, and are as natural brute beasts, beasts of prey, made to be taken and destroyed; and at the same time we cannot but think with compassion on those that fall into the hands of such wicked and unreasonable men, and be ready, when it is in our power, to help them. What reason have we to thank God for our preservation from perils by robbers!
[2.]How he was slighted by those who should have been his friends, who were not only men of his own nation and religion, but one a priest and the other a Levite, men of a public character and station; nay, they were men of professed sanctity, whose offices obliged them to tenderness and compassion (Heb 5:2), who ought to have taught others their duty in such a case as this, which was to deliver them that were drawn unto death; yet they would not themselves do it. Dr. Lightfoot tells us that many of the courses of the priests had their residence in Jericho, and thence came up to Jerusalem, when it was their turn to officiate there, and so back again, which occasioned abundance of passing and repassing of priests that way, and Levites their attendants. They came this way, and saw the poor wounded man. It is probable that they heard his groans, and could not but perceive that if he were not helped he must quickly perish. The Levite not only saw him, but came and looked on him Luk 10:32. But they passed by on the other side; when they saw his case, they got as far off him as ever they could, as if they would have had a pretence to say, Behold, we knew it not. It is sad when those who should be examples of charity are prodigies of cruelty, and when those who should by displaying the mercies of God, open the bowels of compassion in others, shut up their own.
[3.]How he was succoured and relieved by a stranger, a certain Samaritan, of that nation which of all others the Jews most despised and detested and would have no dealings with. This man had some humanity in him, Luk 10:33. The priest had his heart hardened against one of his own people, but the Samaritan had his opened towards one of another people. When he saw him he had compassion on him, and never took into consideration what country he was of. Though he was a Jew, he was a man, and a man in misery, and the Samaritan has learned to honour all men; he knows not how soon this poor man's case may be his own, and therefore pities him, as he himself would desire and expect to be pitied in the like case. That such great love should be found in a Samaritan was perhaps thought as wonderful as that great faith which Christ admired in a Roman, and in a woman of Canaan; but really it was not so, for pity is the work of a man, but faith is the work of divine grace. The compassion of this Samaritan was not an idle compassion; he did not think it enough to say, "Be healed, be helped" (Jam 2:16); but, when he drew out his soul, he reached forth his hand also to this poor needy creature, Isa 58:7, Isa 58:10; Pro 31:20. See how friendly this good Samaritan was. First, He went to the poor man, whom the priest and Levite kept at a distance from; he enquired, no doubt, how he came into this deplorable condition, and condoled with him. Secondly, He did the surgeon's part, for want of a better. He bound up his wounds, making use of his own linen, it is likely, for that purpose; and poured in oil and wine, which perhaps he had with him; wine to wash the wound, and oil to mollify it, and close it up. He did all he could to ease the pain, and prevent the peril, of his wounds, as one whose heart bled with him. Thirdly, He set him on his own beast, and went on foot himself, and brought him to an inn. A great mercy it is to have inns upon the road, where we may be furnished for our money with all the conveniences for food and rest. Perhaps the Samaritan, if he had not met with this hindrance, would have got that night to his journey's end; but, in compassion to that poor man, he takes up short at an inn. Some think that the priest and Levite pretended they could not stay to help the poor man, because they were in haste to go and attend the temple-service at Jerusalem. We suppose the Samaritan went upon business; but he understood that both his own business and God's sacrifice too must give place to such an act of mercy as this. Fourthly, He took care of him in the inn, got him to bed, had food for him that was proper, and due attendance, and, it may be, prayed with him. Nay, Fifthly, As if he had been his own child, or one he was obliged to look after, when he left him next morning, he left money with the landlord, to be laid out for his use, and passed his word for what he should spend more. Twopence of their money was about fifteen pence of ours, which, according to the rate of things then, would go a great way; however, here it was an earnest of satisfaction to the full of all demands. All this was kind and generous, and as much as one could have expected from a friend or a brother; and yet here it is done by a stranger and foreigner.
Now this parable is applicable to another purpose than that for which it was intended; and does excellently set forth the kindness and love of God our Saviour towards sinful miserable man. We were like this poor distressed traveller. Satan, our enemy, had robbed us, stripped us, wounded us; such is the mischief that sin had done us. We were by nature more than half dead, twice dead, in trespasses and sins; utterly unable to help ourselves, for we were without strength. The law of Moses, like the priest and Levite, the ministers of the law, looks upon us, but has no compassion on us, gives us no relief, passes by on the other side, as having neither pity nor power to help us; but then comes the blessed Jesus, that good Samaritan (and they said of him, by way of reproach, he is a Samaritan), he has compassion on us, he binds up our bleeding wounds (Psa 147:3; Isa 61:1), pours in, not oil and wine, but that which is infinitely more precious, his own blood. He takes care of us, and bids us put all the expenses of our cure upon his account; and all this though he was none of us, till he was pleased by his voluntary condescension to make himself so, but infinitely above us. This magnifies the riches of his love, and obliges us all to say, "How much are we indebted, and what shall we render?"
(2.)The application of the parable. [1.] The truth contained in it is extorted from the lawyer's own mouth. "Now tell me," saith Christ, "which of these three was neighbour to him that fell among thieves (Luk 10:36), the priest, the Levite, or the Samaritan? Which of these did the neighbour's part?" To this the lawyer would not answer, as he ought to have done, "Doubtless, the Samaritan was;" but, "He that showed mercy on him; doubtless, he was a good neighbour to him, and very neighbourly, and I cannot but say that it was a good work thus to save an honest Jew from perishing." [2.] The duty inferred from it is pressed home upon the lawyer's own conscience: Go, and do thou likewise. The duty of relations is mutual and reciprocal; the titles of friends, brethren, neighbours, are, as Grotius here speaks tōn pros ti - equally binding on both sides: if one side be bound, the other cannot be loose, as is agreed in all contracts. If a Samaritan does well that helps a distressed Jew, certainly a Jew does not well if he refuses in like manner to help a distressed Samaritan. Petimusque damusque vicissim - These kind offices are to be reciprocated. "And therefore go thou and do as the Samaritan did, whenever occasion offers: show mercy to those that need thy help, and do it freely, and with concern and compassion, though they be not of thy own nation and thy own profession, or of thy own opinion and communion in religion. Let thy charity be thus extensive, before thou boastest of having conformed thyself to that great commandment of loving thy neighbour." This lawyer valued himself much upon his learning and his knowledge of the laws, and in that he thought to have puzzled Christ himself; but Christ sends him to school to a Samaritan, to learn his duty: "Go, and do like him." Note, It is the duty of every one of us, in our places, and according to our ability, to succour, help, and relieve all that are in distress and necessity, and of lawyers particularly; and herein we must study to excel many that are proud of their being priests and Levites.
Historical interpretation
Eleven Centuries of Reception
21 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Hypognos. lib. 3.) Or by Jerusalem, which is by interpretation "the sight of peace," we mean Paradise, for before man sinned he was in sight of peace, that is, in paradise; whatever he saw was peace, and going thence he descended (as if brought low and made wretched by sin) into Jericho, that is, the world, in which all things that are born die as the moon.
(ubi sup.) For the half dead has his vital function (that is, free will) wounded, in that he is not able to return to the eternal life which he has lost. And therefore he lay, because he had not strength of his own sufficient to rise and seek a physician, that is, God, to heal him.
(ubi sup.) Seeing him lying down weak and motionless. And therefore was He moved with compassion, because He saw in him nothing to merit a cure, but He Himself for sin condemned sin in the flesh. (Rom. 8:3.) Hence it follows, And went to him, and bound up his wounds, pouring in oil and wine.
Wherefore we have need of the dew of God, that we be not consumed by fire, nor be rendered unfruitful, and that where we have an accuser there we may have also an Advocate, the Lord commending to the Holy Spirit His own man, who had fallen among thieves, whom He Himself compassionated, and bound up his wounds, giving two royal denaria; so that we, receiving by the Spirit the image and superscription of the Father and the Son, might cause the denarium entrusted to us to be fruitful, counting out the increase thereof to the Lord.
Or the two pence seem to me to be the knowledge of the sacrament, in what manner the Father is in the Son, and the Son in the Father, which is given as a reward by the Angel to the Church that she may take more diligent care of the man entrusted to her whom in the shortness of the time He Himself had also cured. And it is promised that whatever she should spend on the cure of the half dead man, should be restored to her again, And whatsoever thou spendest more, when I come again I will repay thee.
One of the elders wanted to interpret the parable as follows. The man who was going down is Adam. Jerusalem is paradise, and Jericho is the world. The robbers are hostile powers. The priest is the law, the Levite is the prophets, and the Samaritan is Christ. The wounds are disobedience. The beast is the Lord’s body. The pandochium (that is, the stable), which accepts all who wish to enter, is the church. The two denarii mean the Father and the Son. The manager of the stable is the head of the church, to whom its care has been entrusted. The fact that the Samaritan promises he will return represents the Savior’s second coming.…The Samaritan, “who took pity on the man who had fallen among thieves,” is truly a “guardian,” and a closer neighbor than the Law and the Prophets. He showed that he was the man’s neighbor more by deed than by word. According to the passage that says, “Be imitators of me, as I too am of Christ,” it is possible for us to imitate Christ and to pity those who “have fallen among thieves.” We can go to them, bind their wounds, pour in oil and wine, put them on our own animals, and bear their burdens. The Son of God encourages us to do things like this. He is speaking not so much to the teacher of the law as to us and to everyone when he says, “Go and do likewise.” If we do, we will receive eternal life in Christ Jesus, to whom is glory and power for ages of ages. Amen.
This interpretation corresponds to the places, if any one will examine them. For Jericho lies in the low parts of Palestine, Jerusalem is seated on an eminence, occupying the crest of a mountain. The man then came from the high parts to the low, to fall into the hands of the robbers who infested the desert. As it follows, And he fell among thieves.
Or it may be understood that they stripped us after first inflicting wounds; or wounds precede nakedness, as sin precedes the absence of grace.
“The next day,” what is this next day, if not that day of the Lord’s resurrection, of which it was said, “This is the day which the Lord has made”? “He took out two coins, and gave them to the host, and said, ‘Take care of him.’ ”
“And bound up his wounds, pouring in oil and wine.” That Physician has many remedies with which he is accustomed to cure. His speech is a remedy. One of his sayings binds up wounds, another treats with oil, another pours in wine. He binds wounds with a stricter rule. He treats with the forgiveness of sins. He stings with the rebuke of judgment as if with wine.
What are those two coins, unless perhaps the two Testaments that contain revealed within them the image of the eternal King, at the price of whose wounds we are healed? Precious blood redeemed us, that we may avoid the sores of final death.
Blessed is that innkeeper who can care for another’s wounds. Blessed is he to whom Jesus says, “Whatever you shall spend over and above, I will repay you.” A good steward is one who also spends over and above. Paul is a good steward, whose sermons and epistles overflow with the knowledge that he received. He followed the moderate command of the Lord with almost immoderate effort of mind and body, so that he raised many from deep sorrow by the stewardship of spiritual exhortation. He was a good keeper of his inn, in which the ass knows his master’s crib and the flocks of lambs are enclosed. He feared that the way would be easy for ravening wolves howling outside the corrals to attack the sheepfolds.
Jericho is an image of this world. Adam, cast out from Paradise, that heavenly Jerusalem, descended to it by the mistake of his transgression, that is, departing from the living to hell, for whom change not of place but of conduct made the exile of his nature. He was greatly changed from that Adam who enjoyed eternal blessedness. When he turned aside to worldly sins, Adam fell among thieves, among whom he would not have fallen if he had not strayed from the heavenly command and made himself vulnerable to them. Who are those thieves, if not the angels of night and darkness, who sometimes transform themselves into angels of light but cannot persevere? These first steal the clothes of spiritual grace that we have received and are then accustomed to inflict wounds. If we preserve unstained the garments that we have put on, we cannot feel the robbers’ blows. Beware, for fear that you are first stripped as Adam was first stripped of the heavenly command, defrauded of protection, and divested of the garment of faith. He received a mortal wound by which the whole human race would have fallen if that Samaritan, on his journey, had not tended his serious injuries.
He answered that he knew not his neighbour, because he believed not on Christ, and he who knows not Christ knows not the law, for being ignorant of the truth, how can he know the law which makes known the truth?
But who are those robbers but the Angels of night and darkness, among whom he had not fallen, unless by deviating from the divine command he had placed himself in their way.
Or they stripped us of the garments which we have received of spiritual grace, and so are wont to inflict wounds. For if we keep the unspotted garments we have put on, we can not feel the wounds of robbers.
Now this Samaritan was also coming down. For who is he that ascended upon into heaven, but he who came down from heaven, even the Son of Man who is in heaven (John 3:13.).
Now when He came He was made very near to us by His taking upon Himself our infirmities, He became a neighbour by bestowing compassion. Hence it follows, And when he saw him he was moved with compassion.
Or, He binds up our wounds by a stricter commandment, as by oil he soothes by the remission of sin, as by wine he pricks to the heart by the denunciation of judgment.
Or, He places us on His beast in that He bears our sins, and is afflicted for us, (Isai. 53:4, LXX) for man hath been made like to the beasts, (Ps. 49:12) therefore He placed us on His beast, that we might not be as horse and mule, (Ps. 32:9.) in order that by taking upon Him our body, He might abolish the weakness of our flesh.
But as the Samaritan had not time to stay longer on the earth, he must needs return to the place whence he descended, as it follows, And on the morrow he took out two pence, &c. (Ps. 118:24.) What is that morrow, but perchance the day of our Lord's resurrection? of which it was said, This is the day the Lord hath made. But the two pence are the two covenants, which bear stamped on them the image of the eternal King, by the price of which our wounds are healed.
Blessed then is that inn-keeper who is able to cure the wounds of another; blessed is he to whom Jesus says, Whatsoever thou hast spent more, when I come again I will repay thee. But when wilt thou return, O Lord, save on the Judgment day? For though Thou art ever every where, and though standing in the midst of us, art not perceived by us, yet the time will be in which all flesh shall behold Thee coming again. Thou wilt then restore what Thou owest to the blessed, whose debtor Thou art. Would that we were confident debtors, that we could pay what we had received!
For relationship does not make a neighbour, but compassion, for compassion is according to nature. For nothing is so natural as to assist one who shares our nature.
That extraordinary Samaritan did not himself shun him whom the priest and the Levite had shunned. In the name of a sect, you may not shun him whom you will admire by interpretation of the word. Indeed, “guard” is signified by the name Samaritan. The interpretation means this. Who is the Guard, if not, “The Lord preserves the infants”? Thus, as there is one Jew in the letter and another in the spirit, so there is one Samaritan in public, another in secret. Here the Samaritan is going down. Who is he except he who descended from heaven, who also ascended to heaven, the Son of man who is in heaven? When he sees half-dead him whom none could cure before, like her with an issue of blood who had spent all her inheritance on physicians, he came near him. He became a neighbor by acceptance of our common feeling and kin by the gift of mercy.
(Hom. in loc. Ed. Lat.) First, we must needs pity the ill fortune of the man who fell unarmed and helpless among robbers, and who was so rash and unwise as to choose the road in which he could not escape the attack of robbers. For the unarmed can never escape the armed, the heedless the villain, the unwary the malicious. Since malice is ever armed with guile, fenced round with cruelty, fortified with deceit, and ready for fierce attack.
(ubi sup.) At the beginning of the world then the devil accomplished his treacherous attack upon man, against whom he practised the poison of deceit, and directed all the deadliness of his malice.
(ubi sup.) Here then was man (that is, Adam) lying destitute of the aid of salvation, pierced with the wounds of his sins, whom neither Aaron the high priest passing by could advantage by his sacrifice; for it follows, And by chance there came down a certain priest that way, and when he saw him, he passed by on the other side. Nor again could his brother Moses the Levite assist him by the Law, as it follows, And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.
(Hom. in loc.) Or, he poured in wine, that is, the blood of His passion, and oil, that is, the anointing of the chrism, that pardon might be granted by His blood, sanctification be conferred by the chrism. The wounded parts are bound up by the heavenly Physician, and containing a salve within themselves, are by the working of the remedy restored to their former soundness. Having poured in wine and oil, he placed him upon His beast, as it follows, and placing him upon his beast, &c.
(ut sup.) For the Inn is the Church, which receives travellers, who are tired with their journey through the world, and oppressed with the load of their sins; where the wearied traveller casting down the burden of his sins is relieved, and after being refreshed is restored with wholesome food. And this is what is here said, and took care of him. For without is every thing that is conflicting, hurtful and evil, while within the Inn is contained all rest and health.
(in Heb. Hom. 10.) As if He said, If thou seest any one oppressed, say not, Surely he is wicked; but be he Gentile or Jew and need help, dispute not, he has a claim to thy assistance, into whatever evil he has fallen.
Robbers left you half-dead on the road, but you have been found lying there by the passing and kindly Samaritan. Wine and oil have been poured on you. You have received the sacrament of the only-begotten Son. You have been lifted onto his mule. You have believed that Christ became flesh. You have been brought to the inn, and you are being cured in the church.That is where and why I am speaking. This is what I too, what all of us are doing. We are performing the duties of the innkeeper. He was told, "If you spend any more, I will pay you when I return." If only we spent at least as much as we have received! However much we spend, brothers and sisters, it is the Lord's money.
(ubi sup.) Or the two pence are the two commandments of love, which the Apostles received from the Holy Spirit to preach to others; or the promise of the present life, and that which is to come.
(ubi sup.) The inn-keeper was the Apostle, who spent more either in giving counsel, as he says, Now concerning virgins, I have no commandment of the Lord, yet I give my judgment; (1 Cor. 7:15.) or, in working even with his own hands, that he might not trouble any of the weak in the newness of the Gospel, (2 Thess. 3:8) though it was lawful for him to be fed from the Gospel. (1 Cor. 9:14.) Much more also did the Apostles spend, but those teachers also in their time have spent more who have interpreted both the Old and New Testament, for which they shall receive their reward.
(20. Moral. c. 8.) Or in the wine he applies the sharpness of constraint, in the oil the softness of mercy. By wine let the corrupt parts be washed, by oil let the healing parts be assuaged; we must then mix gentleness with severity, and we must so combine the two, that those who are put under us be neither exasperated by our excessive harshness, nor be relaxed by too much kindness.
But sins are called wounds, because the perfectness of human nature is violated by them. And they departed, not by ceasing to lie in wait, but by hiding the craft of their devices.
And rightly He brought him placed on His beast, since no one, except he be united to Christ's body by Baptism, shall enter the Church.
And whatever more you spend, I will repay you when I return. The innkeeper spends more than he received in the two denarii, when the Apostle says: Concerning virgins I have no commandment of the Lord, but I give my advice (1 Corinthians 7). And likewise: The Lord ordained that those who preach the Gospel should live of the Gospel (1 Corinthians 9). But we did not use this power, lest we should hinder any of you (1 Thessalonians 2). To whom, returning, the debtor will repay what he promised, because the Lord, coming in judgment, says: Because you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your Lord (Matthew 25).
And the next day he took out two denarii and gave them to the innkeeper, and said: Take care of him. The next day is after the Lord's resurrection. For even before, through the grace of his Gospel, he had enlightened those who sat in darkness and in the shadow of death (Luke 1), but more so, after the celebration of the resurrection, the splendor of perpetual light shone forth. The two denarii are the two Testaments, in which the name and image of the eternal King is contained. For Christ is the end of the law (Romans 10). The two denarii were given to the innkeeper the next day: because at that time he opened their minds to understand the Scriptures (Luke 24). The next day the innkeeper received the denarii, by whose value he would heal the wounded, because the Holy Spirit came and taught the apostles all truth (John 16), so they might steadfastly teach the nations and preach the Gospel.
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.
(Severus) He has well used the general term. For He says not, "a certain one went down," but, a certain man, for his discourse was of the whole human race.
(Severus.) Now Christ here fully calls Himself a Samaritan. For in addressing the lawyer who was glorying in the Law, He wished to express that neither Priest nor Levite, nor all they who were conversant with the Law, fulfilled the requirements of the Law, but He came to accomplish the ordinances of the Law.
Or He came by the way. For He was a true traveller, not a wanderer; and came down to the earth for our sakes.
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Summary
Luke 10:35 captures the climactic expression of the Good Samaritan's extraordinary compassion and commitment to the man he rescued. After providing immediate first aid, the Samaritan demonstrates remarkable foresight and generosity by entrusting the injured man to an innkeeper, providing a substantial initial payment, and unequivocally promising to cover any additional expenses upon his return, thereby ensuring comprehensive and ongoing care.
Context
Literary Context
This verse is the culmination of the Samaritan's actions within the Parable of the Good Samaritan, which Jesus tells in response to a lawyer's question, "And who is my neighbor?" Luke 10:29. The narrative begins with a man attacked by robbers and left for dead on the road from Jerusalem to Jericho Luke 10:30. A priest and a Levite, religious figures expected to show compassion, pass by on the other side Luke 10:31-32, highlighting their failure. The Samaritan, a member of a group despised by Jews, then acts with profound mercy, binding the man's wounds, pouring oil and wine on them, and bringing him to an inn Luke 10:33-34. Verse 35 extends this compassion from immediate aid to a long-term, financially committed responsibility, setting up Jesus' concluding challenge to the lawyer in Luke 10:37.
Historical & Cultural Context
The road from Jerusalem to Jericho was notoriously dangerous, known for its steep, winding terrain and prevalence of robbers. Travelers often journeyed in groups for safety. Samaritans and Jews were deeply antagonistic, stemming from historical, religious, and ethnic differences, making the Samaritan's act of mercy profoundly counter-cultural and shocking to Jesus' Jewish audience. An "inn" (πανδοχεῖον, pandocheion) was typically a public lodging place, often a caravanserai, providing basic shelter and a host (πανδοχεύς, pandocheus) who would oversee the premises. The "two pence" (δύο δηνάρια, duo dēnaria) refers to two denarii, a Roman silver coin that represented a day's wage for a common laborer. This sum was a significant amount, sufficient for several days' lodging and basic care, underscoring the Samaritan's immediate generosity. His promise to repay "whatsoever thou spendest more" highlights an open-ended commitment, going far beyond social expectation.
Key Themes
Luke 10:35 powerfully reinforces several overarching themes within the parable and the broader Gospel of Luke. It exemplifies radical compassion and selfless love, demonstrating that true neighborliness transcends ethnic, religious, or social boundaries, as seen in the Samaritan's actions contrasting with the religious leaders' indifference. The verse also underscores practical, sustained generosity, moving beyond initial acts of kindness to a long-term commitment to another's well-being, even at personal cost. This commitment is a hallmark of the kingdom values Jesus consistently teaches, emphasizing active love over mere religious observance. Furthermore, it highlights the theme of going above and beyond, challenging the listener to exceed minimal expectations in service and care for others, echoing the call to abundant living and sacrificial discipleship found throughout Luke's Gospel.
Exposition and Analysis
Key Word Analysis
This term refers to a denarius, a Roman silver coin equivalent to a day's wage for a common laborer. The "two pence" (two denarii) given by the Samaritan was a substantial sum, indicating a significant initial investment in the injured man's care, enough to cover several days' lodging and basic needs. It signals the Samaritan's immediate and practical generosity.
This verb signifies a broad act of giving, bestowing, or delivering. In this context, it highlights the Samaritan's deliberate and intentional transfer of resources to the innkeeper, not merely as a loan, but as an act of provision for the injured man. It underscores the active nature of his compassion.
This word means to give away, give back, or pay back. The Samaritan's promise to "repay" any additional expenses upon his return demonstrates a profound and open-ended commitment. It signifies a complete assumption of financial responsibility for the man's full recovery, regardless of the ultimate cost, extending his care indefinitely.
Verse Breakdown
"And on the morrow when he departed"
This phrase emphasizes the Samaritan's continued journey and the practical necessity of leaving the injured man in the care of another. It highlights his foresight in making arrangements before his departure, ensuring the man's needs would be met even in his absence.
"he took out two pence, and gave them to the host"
This action signifies the Samaritan's immediate and tangible financial commitment. The "two pence" (two denarii) was a significant sum, representing at least two days' wages, demonstrating a substantial initial investment in the man's care and a trust placed in the innkeeper.
"and said unto him, Take care of him"
This is a direct instruction to the innkeeper, entrusting the injured man's ongoing well-being to his charge. It reveals the Samaritan's concern for the quality and continuity of care, ensuring the man would not be abandoned.
"and whatsoever thou spendest more, when I come again, I will repay thee"
This is the most striking part of the verse, showcasing the Samaritan's extraordinary and open-ended generosity. He not only covers initial expenses but also promises to bear any additional costs, demonstrating an unlimited commitment to the man's full recovery. This pledge extends his compassion into the indefinite future, far beyond what would be expected.
Literary Devices
The verse employs several powerful literary devices. Foreshadowing is present in the Samaritan's promise to "come again" and "repay," which subtly hints at a future return and complete restitution, a theme that resonates with broader biblical narratives of divine provision and ultimate recompense. Hyperbole is evident in the open-ended promise "whatsoever thou spendest more," which, while not literally infinite, conveys an extraordinary and boundless commitment that far exceeds typical expectations or obligations. This emphasizes the radical nature of the Samaritan's love. The entire scene functions as a parable, a narrative teaching tool, where the Samaritan's actions serve as a vivid exemplum of true neighborliness and sacrificial love, directly contrasting with the failures of the priest and Levite.
Theological and Thematic Connections
Luke 10:35 profoundly illustrates the practical outworking of God's love, challenging believers to embody a compassion that is not merely emotional or momentary, but active, sacrificial, and sustained. The Samaritan's commitment to the injured man, extending to future financial responsibility, mirrors God's own covenantal faithfulness and generous provision for humanity. It calls us to see every person in need as our "neighbor," regardless of background or perceived worth, and to respond with a love that bears burdens and ensures holistic well-being. This radical generosity reflects the very heart of the Gospel, where God, in Christ, bore the ultimate cost for our redemption.
Reflection and Application
Luke 10:35 serves as a powerful call to action, urging us to move beyond superficial acts of kindness to embrace a deep, enduring commitment to those in need. It challenges us to consider not just immediate relief, but the long-term well-being and recovery of individuals and communities. This requires foresight, generosity that may stretch our resources, and a willingness to bear ongoing burdens for the sake of another. In a world often characterized by fleeting attention and limited empathy, the Samaritan's example compels us to cultivate a love that is comprehensive, proactive, and sacrificial, reflecting the boundless love of God. It asks us to be responsible stewards of compassion, ensuring that those we help are truly cared for until they are whole.
Questions for Reflection
FAQ
What was the value of "two pence" in ancient times?
The "two pence" mentioned in Luke 10:35 refers to two denarii (δύο δηνάρια in Greek). A denarius was a common Roman silver coin, equivalent to a day's wage for a common laborer or soldier. Therefore, two denarii represented approximately two days' wages. This was a significant sum, enough to cover several days of lodging and basic care at an inn, demonstrating the Samaritan's substantial initial generosity and commitment to the injured man's well-being.
Christ-Centered Fulfillment
Luke 10:35, while a powerful human example of compassion, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The Samaritan's actions—his willingness to cross social boundaries, his self-sacrificial care, his initial provision, and his open-ended promise to return and cover all remaining costs—beautifully prefigure Christ's redemptive work. Jesus is the ultimate Good Samaritan, who, seeing humanity "half dead" and robbed by sin, did not pass by. He descended from heaven, entered our broken world, bound our wounds with His grace, and poured out the oil and wine of His Spirit and atoning blood Isaiah 53:5. He brought us to the "inn" of His Church, entrusting us to its care, and has given the "two pence" of the Holy Spirit and the Word, empowering His people to continue His work of healing and restoration John 14:26. Most significantly, like the Samaritan, Christ has promised, "whatsoever thou spendest more, when I come again, I will repay thee." This speaks powerfully to His second coming, when He will return to fully complete our salvation, wipe away every tear, and perfectly restore all things, bearing the full and final cost of our redemption and glorification Revelation 21:4. The Samaritan's pledge of future repayment is a poignant echo of Christ's guaranteed return and the complete fulfillment of His redemptive work for all who trust in Him.