Luke 10:36

KJV

Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?

KJV (with Strong's)

Which {G5101} now {G3767} of these {G5130} three {G5140}, thinkest {G1380} thou {G4671}, was {G1096} neighbour {G4139} unto him that fell {G1706} among {G1519} the thieves {G3027}?

Complete Jewish Bible

Of these three, which one seems to you to have become the ‘neighbor’ of the man who fell among robbers?”

Berean Standard Bible

Which of these three do you think was a neighbor to the man who fell into the hands of robbers?”

American Standard Version

Which of these three, thinkest thou, proved neighbor unto him that fell among the robbers?

Commentary

### SUMMARY
Luke 10:36 presents Jesus' climactic question to the inquiring lawyer, serving as the interpretive key to the Parable of the Good Samaritan. By asking "Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?", Jesus masterfully redirects the lawyer's self-justifying query from "Who is my neighbor?" to a profound challenge concerning active, compassionate neighborliness. This rhetorical pivot forces the lawyer, and by extension all listeners, to confront the radical implications of selfless love that transcends social, ethnic, and religious boundaries, defining true righteousness not by identity but by merciful action.

### CONTEXT
* **Literary Context:** This verse concludes the seminal Parable of the Good Samaritan, which Jesus tells in response to a lawyer's self-justifying question, "[Who is my neighbour?](/luke/10-29 "Luke 10:29 - The Lawyer's Question")" The lawyer, seeking to limit the scope of his obligation under the Law, prompts Jesus to define the boundaries of "neighbor." Jesus does not offer a definition but rather narrates a story (found in [Luke 10:30-35](/luke/10-30-35 "Luke 10:30-35 - The Parable of the Good Samaritan")) that illustrates what it means to *be* a neighbor. The parable details the plight of a man robbed and left for dead, bypassed by a priest and a Levite, but compassionately aided by a Samaritan. Luke 10:36 then functions as Jesus' powerful rhetorical reversal, turning the lawyer's original question back on him, shifting the focus from identifying a passive recipient of love to embodying an active agent of mercy.
* **Historical & Cultural Context:** The road from Jerusalem to Jericho was notoriously dangerous, known for its steep, winding paths and susceptibility to ambush by brigands. This historical reality makes the man's predicament in the parable highly relatable to Jesus' audience. The passing of the priest and Levite would have been particularly shocking to a Jewish audience, as these were religious leaders expected to uphold the Law, including the command to love one's neighbor. Their inaction might have been motivated by a desire to avoid ritual impurity (contact with a dead body would render them unclean, preventing temple service), highlighting a tension between ritual observance and practical compassion. Crucially, the choice of a Samaritan as the hero is deeply significant. Samaritans and Jews harbored profound ethnic and religious animosity, viewing each other as heretics and enemies. For Jesus to portray a Samaritan as the embodiment of true neighborliness would have been a profoundly challenging and counter-cultural statement to His Jewish audience, directly confronting their prejudices.
* **Key Themes:** This verse, as the culmination of the parable, powerfully contributes to several overarching themes within [Luke's Gospel](/luke/1 "The Gospel of Luke"):
* **Redefining "Neighbour":** Jesus radically shifts the understanding of "neighbor" from a passive identity (who *is* my neighbor?) to an active, verb-driven role (who *became* a neighbor?). This redefinition challenges the notion that love is reserved for those within one's social, ethnic, or religious group, emphasizing that true neighborliness is demonstrated through compassionate action towards anyone in need, regardless of their background, as seen in the Samaritan's selfless care for the injured man in [Luke 10:33-35](/luke/10-33-35 "Luke 10:33-35 - The Samaritan's Compassion").
* **Active Compassion Over Ritual:** The parable starkly contrasts the inaction of the religiously observant priest and Levite with the merciful deeds of the Samaritan. This highlights a recurring theme in Jesus' teaching—that genuine righteousness and adherence to God's law are not merely about external religious practice or status, but about internal transformation manifested in tangible acts of love and mercy, a principle echoed in passages like [Matthew 9:13](/matthew/9-13 "Matthew 9:13 - Mercy, Not Sacrifice").
* **Challenging Prejudice:** By making the despised Samaritan the hero, Jesus directly confronts and dismantles the deep-seated ethnic and religious prejudices prevalent in His day. The parable asserts that God's love and the call to neighborliness transcend all human-made divisions, urging His followers to extend compassion universally, even to those considered enemies. This theme resonates with Jesus' broader teachings on loving enemies in [Luke 6:27-36](/luke/6-27-36 "Luke 6:27-36 - Love Your Enemies").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **thinkest (Greek, _dokéō'_):** From G1380, this verb means "to think" or "to seem." In this context, it challenges the lawyer to form a judgment based on the preceding narrative. Jesus isn't asking for a factual recall but for a moral assessment, compelling the lawyer to internalize the story's implications and acknowledge the obvious conclusion, even if it is uncomfortable.
* **was (Greek, _gínomai'_):** From G1096, this verb means "to become" or "to come into being." When combined with "neighbour," it signifies an active transformation or a dynamic state of *being* a neighbor, rather than merely identifying *who* a neighbor is. This linguistic choice by Jesus is crucial, shifting the focus from a static definition to a performative act of compassion.
* **neighbour (Greek, _plēsíon'_):** From G4139, this word refers to someone "close by," a "fellow," or a "countryman." In the Old Testament, it often referred to fellow Israelites. However, in this parable, Jesus radically expands its scope. By asking "who *was* neighbour," Jesus redefines the term not by proximity, ethnicity, or social status, but by the demonstration of practical, self-sacrificial love and mercy towards one in need.

#### Verse Breakdown
* **"Which now of these three, thinkest thou,"**: Jesus directs the lawyer's attention back to the three figures who encountered the injured man—the priest, the Levite, and the Samaritan. The phrase "thinkest thou" (KJV) or "which of these three do you think" (NIV) is a direct appeal to the lawyer's own judgment and conscience, forcing him to draw the logical conclusion from the narrative he has just heard. It is a question designed not for information, but for conviction.
* **"was neighbour unto him"**: This is the pivotal phrase. Instead of asking "Who *is* your neighbor?" (the lawyer's original question), Jesus asks "who *became* a neighbor" (using the verb G1096, *ginomai*). This subtle but profound linguistic shift transforms the inquiry from a passive identification of a person to an active demonstration of a relationship. It implies that neighborliness is not a fixed status but a dynamic, compassionate action towards someone in need.
* **"that fell among the thieves?"**: This final clause grounds the question in the specific context of the parable, referring to the victim. It ensures that the lawyer's answer directly addresses the practical, urgent need presented in the story, linking the abstract concept of neighborliness to a concrete act of mercy for the suffering.

#### Literary Devices
Luke 10:36 masterfully employs several literary devices to convey its profound message. Primarily, it functions as a **Rhetorical Question**, a question posed not to elicit an answer but to make a point or create a dramatic effect. Jesus' question is designed to force the lawyer to acknowledge the obvious truth of the Samaritan's actions, thereby exposing the inadequacy of his previous, self-serving definition of "neighbor." There is also significant **Irony** at play; the lawyer, an expert in the Law, is forced to admit that the one who truly exemplified the spirit of the Law was a Samaritan, a member of a group despised by the Jewish legal establishment. This ironic twist underscores Jesus' challenge to conventional religious and social norms. Furthermore, the parable itself, culminating in this question, serves as a powerful **Paradox**: the "unclean" and "heretical" Samaritan is presented as the epitome of purity and righteousness, while the "clean" and "righteous" religious leaders are shown to be morally deficient. This paradox highlights Jesus' radical redefinition of true piety and compassion.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 10:36 encapsulates the very heart of the Mosaic Law and the prophetic tradition, reinterpreting it through the lens of radical, unconditional love. It underscores that the essence of God's command is not found in rigid adherence to rules or social boundaries, but in active, compassionate engagement with a hurting world. This verse challenges any attempt to limit the scope of our love, asserting that true piety is demonstrated by extending mercy to those in need, regardless of their identity, background, or perceived worthiness. It reveals that the spirit of the law, as summarized by Jesus, is to "love your neighbor as yourself," a love that is proactive, sacrificial, and transcends all human-made divisions, mirroring God's own expansive love for humanity.

* [Matthew 22:37-39](/matthew/22-37-39 "Matthew 22:37-39 - The Greatest Commandment") - Jesus summarizes the Law and Prophets with the two great commandments: love God and love your neighbor.
* [James 2:14-17](/james/2-14-17 "James 2:14-17 - Faith Without Works Is Dead") - Emphasizes that true faith is demonstrated through tangible acts of love and compassion, not merely intellectual assent or profession.
* [1 John 4:7-8](/1_john/4-7-8 "1 John 4:7-8 - God Is Love") - Highlights that love for one another is a direct reflection of God's nature and evidence of being born of God.

### REFLECTION AND APPLICATION
Luke 10:36 is not merely a historical question posed to a lawyer; it is a timeless and piercing inquiry directed at the heart of every believer. It compels us to move beyond theoretical discussions of who deserves our love and challenges us to actively embody love in our daily lives. This verse calls us to cultivate a posture of readiness to serve, to see every person in need as an opportunity to "be" a neighbor, not just to identify one. It demands that we dismantle our own prejudices, whether they are based on race, religion, socioeconomic status, political affiliation, or any other human construct that might prevent us from extending genuine compassion. The Samaritan's example, highlighted by Jesus, urges us to demonstrate love through costly, inconvenient, and sacrificial action, reflecting the very character of God. It reminds us that our faith is made visible and credible not by our creeds alone, but by our deeds of mercy.

#### Questions for Reflection
* **In what ways do I, like the lawyer, tend to define or limit who my "neighbor" is, perhaps to justify inaction or avoid discomfort?**
* **What prejudices or preconceived notions might prevent me from extending compassion to someone in need whom God has placed in my path?**
* **How can I move from merely identifying needs around me to actively "being" a neighbor through tangible acts of service and mercy this week?**
* **Am I willing to go out of my way, even at personal cost or inconvenience, to show love to those whom society might overlook or despise?**

### FAQ

**Why did Jesus use a parable instead of directly answering the lawyer's question, "Who is my neighbour?"**

Answer: Jesus used the Parable of the Good Samaritan, culminating in the question of [Luke 10:36](/luke/10-36 "Luke 10:36 - The Good Samaritan's Question"), for several profound reasons. Firstly, a parable engages the listener's imagination and conscience, allowing them to discover the truth for themselves rather than simply receiving a didactic answer. This makes the lesson more impactful and memorable. Secondly, by telling a story, Jesus subtly shifted the focus from the lawyer's self-justifying question ("Who is *my* neighbor?") to a more challenging and active one ("Who *became* a neighbor?"). This linguistic pivot transformed the inquiry from a quest for definition to a call for compassionate action. Finally, the parable allowed Jesus to challenge deeply ingrained prejudices (specifically against Samaritans) in a way that a direct statement might not have achieved, forcing the lawyer to acknowledge virtue in an unexpected source without explicitly endorsing the Samaritan's religious views. It was a masterful pedagogical approach to reveal the true spirit of the law.

### CHRIST-CENTERED FULFILLMENT
Luke 10:36, with its radical redefinition of neighborliness, finds its ultimate and most profound fulfillment in Jesus Christ Himself. While the Samaritan in the parable exemplifies costly compassion, Jesus is the divine embodiment of the ultimate "Good Samaritan" who descends from heaven to a world "fallen among thieves"—humanity, plundered by sin and left for dead. He does not pass by, but in His boundless love, He draws near to us in our brokenness, binding up our wounds with His grace and mercy. Just as the Samaritan paid the innkeeper, Christ paid the ultimate price for our redemption through His sacrifice on the cross, demonstrating a love that is not merely sympathetic but truly self-giving and substitutionary ([Romans 5:8](/romans/5-8 "Romans 5:8 - God's Love Demonstrated")). He identifies with the suffering and the outcast, declaring that whatever we do "to one of the least of these my brethren, ye have done it unto me" ([Matthew 25:40](/matthew/25-40 "Matthew 25:40 - The King's Judgment")). Jesus not only teaches us to "be" a neighbor but perfectly models what it means to lay down one's life for others ([John 15:13](/john/15-13 "John 15:13 - Greater Love Has No One Than This")). Through His life, death, and resurrection, Christ breaks down the dividing wall of hostility ([Ephesians 2:14-16](/ephesians/2-14-16 "Ephesians 2:14-16 - Christ Our Peace")), making it possible for all people, regardless of their background, to become neighbors in His kingdom, united by His transformative love.

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

Luke 7:42

And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?

Matthew 21:28

¶ But what think ye? A [certain] man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.

Matthew 21:31

Whether of them twain did the will of [his] father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.

Matthew 17:25

He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?

Matthew 22:42

Saying, What think ye of Christ? whose son is he? They say unto him, [The Son] of David.