- Home
- Bible
- Luke
- Chapter 10
- Verse 10
Luke 10:25
Verse
Context
Sermons
Alan Martin
Ray Comfort
Art KatzRay Comfort
Carter ConlonCarter Conlon
Jackie PullingerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
A certain lawyer - See on Mat 22:35 (note).
Jamieson-Fausset-Brown Bible Commentary
QUESTION OF A LAWYER AND PARABLE OF THE GOOD SAMARITAN. (Luk 10:25-37) tempted him--"tested him"; in no hostile spirit, yet with no tender anxiety for light on that question of questions, but just to see what insight this great Galilean teacher had.
John Gill Bible Commentary
And behold a certain lawyer stood up,.... From his seat, having been hearing Christ preach, very likely, in some synagogue; when and where this was, is not certain. The Syriac, Persic, and Ethiopic versions call this man a Scribe; and a lawyer and a Scribe were the same, as appears from Mat 22:35 compared with Mar 12:28 and tempted him; or tried him whether he understood the law, or whether he would say any thing contrary to it, and see if he could gain any advantage against him, and expose him, and get credit and applause to himself: saying, Master, what shall I do to inherit eternal life? the same question as was put by the young ruler in Mar 10:17 for they were both of the same complexion, and upon the same foundation, seeking eternal life by their own works: See Gill on Mat 19:16. he said unto him; that is, Jesus, as all the Oriental versions express it.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
10:25 an expert in religious law: See study note on 5:17.
Luke 10:25
The Parable of the Good Samaritan
24For I tell you that many prophets and kings desired to see what you see but did not see it, and to hear what you hear but did not hear it.”25One day an expert in the law stood up to test Him. “Teacher,” he asked, “what must I do to inherit eternal life?”
- Scripture
- Sermons
- Commentary
Confessions of a Pharisee
By Alan Martin2.7K00:00PharisaismHOS 4:9MAT 22:39LUK 10:25ROM 3:23ROM 11:322CO 3:7JAS 2:8In this sermon, the preacher emphasizes the role of the tutor in delivering people from condemnation. He refers to Romans 11:32, which states that God has committed all men to disobedience so that he may show mercy to them. The preacher highlights the depth of God's wisdom and knowledge, which are beyond human understanding. He also discusses the ministry of the law, describing it as the ministry of condemnation and death. The sermon concludes with a discussion on the importance of loving one's neighbor and the judgment that awaits those who show no mercy.
Hell's Best Kept Secret (Mandarin)
By Ray Comfort2.4K55:43EvangelismMAT 5:3MRK 2:17LUK 10:25ROM 3:191CO 1:18JAS 2:10In this sermon, the speaker, Ray Comfort, shares his personal experience with evangelism in the 1970s. He noticed that a large percentage of those who made a decision to follow Christ eventually fell away from their faith. He attributes this to the modern evangelism approach that focuses on life enhancement rather than the true message of the gospel. Comfort uses the analogy of a parachute to illustrate the difference between a genuine response to the gospel and a superficial one. He emphasizes the importance of understanding the true motive for accepting Christ and the resulting transformation in one's life.
K-032 Bridal Love
By Art Katz2.4K51:58Bridal LoveDEU 30:1MRK 12:28LUK 10:25In this sermon, the speaker emphasizes the importance of love in the Christian life. He highlights that living is deeply connected to loving, and that our love should not exceed our living. The speaker also addresses the decline in fervent love and devotion among believers, noting a nonchalant attitude towards corporate worship. He references the story of the lawyer in Luke 10 who asks Jesus about inheriting eternal life, and Jesus responds by emphasizing the commandment to love God and neighbor. The speaker concludes by mentioning a passage in Deuteronomy that speaks about God calling His people back to Himself in the last days.
Hell's Best Kept Secret (German)
By Ray Comfort2.4K55:52EvangelismPSA 51:6LUK 10:25JHN 3:18ROM 3:23ROM 6:232CO 13:5In this sermon, evangelist Ray Comfort shares a teaching called "Hell's Best Kept Secret." He begins by illustrating the importance of understanding the Gospel through a story about two passengers on a plane. One passenger is skeptical about wearing a parachute, while the other understands the gravity of the situation and puts it on without hesitation. Comfort uses this analogy to emphasize the need for people to recognize the reality of sin and the consequences of not repenting. He urges listeners to share the Gospel with others, emphasizing that simply telling someone to put on the "parachute" of salvation without explaining the need for it is ineffective.
Bless the Earth O My Soul
By Carter Conlon2.0K43:21LUK 10:25
This sermon from Luke chapter 10 emphasizes the importance of turning away from sin and turning to God, acknowledging our weaknesses and seeking His strength. It challenges listeners to stop justifying wrong practices, to walk in truth, and to be a blessing to others in their spheres of influence. The message highlights the need for genuine repentance, obedience to God, and a willingness to be empowered by the Holy Spirit to live a life that glorifies God.
Bless the Earth, Oh My Soul!
By Carter Conlon1.7K43:21Christian LivingGEN 1:1PRO 3:1MAT 6:33LUK 10:25LUK 10:29JHN 3:16HEB 1:10In this sermon, the preacher begins by asking God for the power to convey His word to those gathered who hunger for truth. The sermon is based on Luke chapter 10, where a lawyer tempts Jesus by asking how to inherit eternal life. The preacher emphasizes that the cross was not just for individual redemption, but also to release the power of God in our lives so that we can be a blessing and a testimony to others. The sermon encourages listeners to turn from their sins and walk in the supernatural, admitting their need for God and seeking His truth.
Eyes to See a Better Country
By Jackie Pullinger1.6K1:22:41LUK 10:25
This sermon emphasizes the importance of truly seeing others and having compassion, drawing inspiration from the parable of the Good Samaritan. It encourages individuals to open their eyes to the needs around them, to act with love and kindness towards those they encounter, and to understand that serving others is serving God. The speaker shares personal stories and reflections on how simple acts of compassion can lead to profound impacts and transformation in people's lives.
Message 04
By George Verwer1.1K1:02:58MAT 5:16MAT 22:37LUK 10:25LUK 10:302CO 5:17EPH 2:8JAS 2:14In this sermon, the speaker emphasizes the importance of sharing the word of God and meeting the physical needs of others. They encourage the audience to embrace a vision of spreading the gospel through various means, such as sending sermon transcripts to people's homes. The speaker also highlights the need to care for those with HIV and AIDS, urging the audience to read a book on the global AIDS crisis. They draw inspiration from the story of the Good Samaritan, emphasizing the willingness to pay the cost of helping others. Additionally, the speaker reflects on their organization's past focus on church planting and discipleship, acknowledging the need to also address the physical needs of those in distress.
Christian Armament 04 Armed W-Care for Church
By Neil Fraser84452:36EXO 23:20PSA 119:136MAT 8:17LUK 10:251CO 12:4HEB 4:141JN 2:28In this sermon, the speaker focuses on a passage from Luke's Gospel chapter 10, where a lawyer asks Jesus how to inherit eternal life. Jesus responds by quoting the law, which states that one should love God with all their heart, soul, strength, and mind, and love their neighbor as themselves. The speaker emphasizes that no one can save themselves through keeping the law because all humans are born with a sinful nature. The speaker also highlights the importance of recognizing our inability to perfectly love God and the need for Christ's sacrifice for salvation.
(Radical Jesus) 22 Radical Passion
By Glenn Meldrum74130:03PassionLUK 10:25In this sermon, the preacher emphasizes the importance of showing mercy and compassion to others as a reflection of our love for God. He shares two parables of Jesus to illustrate this point, including the well-known parable of the good Samaritan. The preacher highlights the high cost involved in showing compassion and urges the listeners to go and do likewise. He also shares a personal story of a pastoral couple facing difficulties and emphasizes the need for compassion towards abused pastors. Overall, the sermon emphasizes the obligation to love God and others through acts of mercy and compassion.
The Question About the Great Commandment
By S. Lewis Johnson67658:33CommandmentsLEV 19:18DEU 6:4MAT 6:33MAT 22:37LUK 10:25In this sermon, the speaker emphasizes the impossibility of completely obeying the law and loving God and man. He mentions how even the disciples and their fathers were unable to bear the yoke of the law. The speaker also expresses his dislike for the idea of complete dedication, as he believes no one has ever achieved it. He highlights the significance of the cross and the importance of recognizing one's own sin. The sermon concludes by emphasizing the central role of love in the relationship with God and in fellowship with others.
1 Convention Missionnaire 2005 Acts 13 (French)
By George Verwer2521:15:50FrenchISA 6:3LUK 10:25In this sermon, the speaker emphasizes the sin of wasting time and questions the beliefs of people who do not use their time profitably. He then discusses the importance of reaching out to others with the gospel, particularly those who are outside of Jesus. The speaker identifies seven specific people who need prayers and encourages the audience to write down their names. The sermon also highlights the story of the Good Samaritan as a powerful example of showing love and compassion to others, regardless of nationality or race.
Life Begins at Foursquare
By Aimee Semple McPherson6127:41Four Square GospelSpiritual GrowthLUK 10:25Aimee Semple McPherson emphasizes that true life begins with the four-square message of salvation, the baptism of the Holy Spirit, divine healing, and the second coming of Christ. She encourages believers to actively express their love for Jesus and to stand firm in their faith, illustrating the transformative power of salvation through vivid examples. McPherson highlights the importance of not only being born again but also growing spiritually by receiving the Holy Spirit. She calls for a commitment to live a life dedicated to Christ, urging the congregation to seek divine healing and empowerment for their spiritual journey. Ultimately, she reassures that life truly begins when one embraces these four foundational truths.
The Good Samaritan Luke 10:25-37
By R.A. Torrey0CompassionLoveLUK 10:25R.A. Torrey explores the parable of the Good Samaritan, emphasizing the lawyer's misguided understanding of eternal life and the law. The sermon highlights how the lawyer sought to justify himself rather than recognize his need for grace, illustrating that true love and compassion extend beyond social boundaries. Torrey points out that the Samaritan exemplifies genuine love through selfless action, contrasting with the indifference of the priest and Levite. Ultimately, the message calls for a deeper understanding of love as the fulfillment of the law, urging believers to act with compassion towards all, regardless of their background.
It Was a Good Question
By Thomas Brooks0The Importance of ChoicesEternal LifeMAT 7:13MAT 25:46LUK 10:25JHN 3:16ROM 6:232CO 5:1PHP 3:20HEB 9:271JN 5:11REV 21:4Thomas Brooks emphasizes the profound question posed by the young man, 'What shall I do to inherit eternal life?' He reflects on the weight of eternity, contrasting eternal happiness with eternal misery, and stresses that our actions in this brief life have eternal consequences. Brooks urges listeners to consider their cares and fears regarding eternity, highlighting the urgency of seeking salvation and understanding the significance of their choices in this life.
The Heavenly Man as the Instrument of the Eternal Purpose
By T. Austin-Sparks0Union with ChristEternal LifeGEN 12:3GEN 21:12LUK 10:25JHN 1:1ACT 19:21JN 5:11T. Austin-Sparks emphasizes the dual nature of Christ as both the personal and corporate Heavenly Man, revealing how the Church, though incomplete in time, is viewed by God as perfect in eternity. He explains that Christ's incarnation and redemption are pivotal for restoring humanity's relationship with God, allowing believers to transcend the present evil age and access eternal life. Sparks highlights the necessity of being born anew through the Word and the Holy Spirit, which enables believers to embody the life of Christ and fulfill their heavenly calling. He draws parallels between the birth of Christ and the spiritual birth of the Church, underscoring the importance of union with Christ for receiving the Holy Spirit and living out a heavenly life. Ultimately, he calls for a ministry that flows from the indwelling life of Christ rather than mere titles or systems.
At the Pool of Bethesda
By C.I. Scofield0LUK 10:25C.I. Scofield delves into the profound lesson found in John 5:1-15, emphasizing the contrast between law and grace illustrated at the pool of Bethesda. He highlights the inability of man to fulfill the Law's requirements and the misunderstanding between law and grace in the context of the infirm man seeking healing. The sermon explores the significance of recognizing Christ's work and blessings in our lives, even when His presence may go unnoticed, drawing parallels to the unrecognized Christ in the earthly ministry of Jesus and in modern Christendom.
The Day That Jesus Lied?
By David Servant0LUK 10:25David Servant preaches on the importance of loving God with all our hearts and our neighbors as ourselves, as highlighted by Jesus as the two greatest commandments that encapsulate all others. He delves into a passage in Luke where Jesus affirms the lawyer's answer about inheriting eternal life by loving God and neighbors, emphasizing the grace and faith required for salvation. David explores the concept that true faith is active and produces deeds of love, challenging believers to examine if they truly love their neighbors as themselves. He concludes by stressing the importance of repentance, obedience, and maintaining a high standard of holiness in following Christ.
Youth and Faith
By Valsan Thampu0GEN 1:26PSA 111:10MAT 8:23LUK 10:25JHN 14:61CO 13:5HEB 11:1Valsan Thampu preaches about the importance of faith, particularly for the youth, emphasizing the need to understand faith as an adventure and a celebration of life rather than just seeking favors from God. He discusses the three models of faith: little faith, blind faith, and true faith, highlighting the importance of true faith in Jesus Christ for attaining fullness of life. Using Joseph as a case study, he illustrates how faith enables individuals to overcome challenges, be faithful, holy, and upright, and have spiritual understanding and discernment in navigating life's temptations and pitfalls.
Luke 10:25-37. the Good Samaritan.
By Favell Lee Mortimer0MAT 5:44MAT 22:37LUK 6:35LUK 10:25GAL 2:20Favell Lee Mortimer preaches about the encounter between a lawyer and Jesus, where the lawyer, well-versed in the law, lacked understanding of its spiritual application. Jesus, through the parable of the good Samaritan, teaches that true love for God and neighbor goes beyond duty, requiring compassion, immediate attention, tenderness, sacrifice, and generosity even towards strangers and enemies. The Samaritan's actions reflect the mercy and sacrificial love shown by Jesus, who bore the wrath of God to save us. This sermon challenges us to emulate the Samaritan's selfless love and mercy, like the Moravian missionaries who willingly sacrificed their lives to care for lepers, urging us to seek opportunities to show kindness and mercy to those in need around us.
Honesty Road
By Ray Comfort0PRO 16:6LUK 10:25ROM 5:8GAL 3:241JN 4:10Ray Comfort emphasizes the importance of presenting the gospel truthfully, highlighting the reality of sin, suffering, and the righteous standard of God. He stresses the need to use the Law to reveal the depth of sin in order to fully appreciate the grace and love of God demonstrated through the cross. By showing sinners the severity of their sin and the incredible mercy found in Christ, they can truly understand the message of love and concern for their eternal well-being.
Moab at Ease From His Youth and Settled on His Lees
By J.C. Philpot0MAT 5:5MAT 19:29MAT 25:34MRK 10:17LUK 10:251CO 6:91CO 15:50HEB 1:41PE 3:9REV 21:7Greek Word Studies delves into the rich meaning of 'inherit' (kleronomeo), emphasizing the concept of receiving a portion or possession as a gift from someone who has passed away. The sermon explores how believers inherit various blessings in the New Testament, such as the earth, eternal life, the Kingdom of God, salvation, promises, and blessings, highlighting the importance of faith, patience, and obedience in obtaining these inheritances. The preacher emphasizes that inheriting the Kingdom of God is not based on works but on grace, and warns against unrighteous behaviors that can hinder one from inheriting God's promises.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
A certain lawyer - See on Mat 22:35 (note).
Jamieson-Fausset-Brown Bible Commentary
QUESTION OF A LAWYER AND PARABLE OF THE GOOD SAMARITAN. (Luk 10:25-37) tempted him--"tested him"; in no hostile spirit, yet with no tender anxiety for light on that question of questions, but just to see what insight this great Galilean teacher had.
John Gill Bible Commentary
And behold a certain lawyer stood up,.... From his seat, having been hearing Christ preach, very likely, in some synagogue; when and where this was, is not certain. The Syriac, Persic, and Ethiopic versions call this man a Scribe; and a lawyer and a Scribe were the same, as appears from Mat 22:35 compared with Mar 12:28 and tempted him; or tried him whether he understood the law, or whether he would say any thing contrary to it, and see if he could gain any advantage against him, and expose him, and get credit and applause to himself: saying, Master, what shall I do to inherit eternal life? the same question as was put by the young ruler in Mar 10:17 for they were both of the same complexion, and upon the same foundation, seeking eternal life by their own works: See Gill on Mat 19:16. he said unto him; that is, Jesus, as all the Oriental versions express it.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
10:25 an expert in religious law: See study note on 5:17.