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Luke 10:33
Verse
Context
The Parable of the Good Samaritan
32So too, when a Levite came to that spot and saw him, he passed by on the other side.33But when a Samaritan on a journey came upon him, he looked at him and had compassion.34He went to him and bandaged his wounds, pouring on oil and wine. Then he put him on his own animal, brought him to an inn, and took care of him.
Sermons
Jack Hyles
A.W. Tozer
F.B. Meyer
C.H. Spurgeon
J.R. Miller
David WilkersonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Samaritan is mentioned merely to show that he was a person from whom a Jew had no right to expect any help or relief, because of the enmity which subsisted between the two nations.
Jamieson-Fausset-Brown Bible Commentary
Samaritan--one excommunicated by the Jews, a byword among them, synonymous with heretic and devil (Joh 8:48; see on Luk 17:18). had compassion--His best is mentioned first; for "He who gives outward things gives something external to himself, but he who imparts compassion and tears gives him something from his very self" [GREGORY THE GREAT, in TRENCH]. No doubt the priest and Levite had their excuses--It is not safe to be lingering here; besides, he's past recovery; and then, may not suspicion rest upon ourselves? So might the Samaritan have reasoned, but did not [TRENCH]. Nor did he say, He's a Jew, who would have had no dealings with me (Joh 4:9), and why should I with him?
John Gill Bible Commentary
And went to him, and bound up his wounds,.... Which sin had made; it being part of the work of Christ, to bind up the broken-hearted, to heal wounded sinners, and restore comforts to mourners; and which he does, by pouring in oil and wine: by which, in general, may be designed, the blood of Christ, applied to the conscience of a wounded sinner; which cleanses from all sin, heals all the wounds and diseases of sin, cheers and revives fainting spirits, gives ease, peace, and pleasure, and is therefore exceeding valuable and precious: and in particular by "oil" may be meant, the grace of the Spirit of God; compared unto it, for its sweet smell, its cheering and refreshing virtue and efficacy, and its cooling, softening, supplying, and healing nature: and by "wine", the doctrines of the Gospel; such as free justification by Christ's righteousness, and pardon through his blood; which when applied to distressed minds, cause joy and gladness, and them to forget their sorrow, and remember their misery no more: and the pouring in of these, may denote the plentiful effusion of Christ's blood, and the riches of his grace in the application of it; and the freeness and generousness of this action, which is his own: for man cannot do it. It was usual with the Jews, to mix oil and wine together, for the healing of wounds: hence those rules and traditions (w); "they anoint a linen cloth for a sick man on the sabbath; when? when they mingle the oil and the wine on the sabbath eve, but if they do not mingle it on the sabbath eve, it is forbidden; it is a tradition, says R. Simeon ben Eleazer, R. Meir pronounced it lawful, to mingle wine and oil, and to anoint the sick on the sabbath.'' So oil and wine were mingled together, and used to heal the sore occasioned by circumcision (x). and set him on his own beast; by which may be meant, either the red horse of Christ's humanity, Zac 1:8 to which he has united all his people; and in which he has bore their persons, and has represented them, and still bears them on his heart: or the white horse of the Gospel, Rev 6:2 compared to a horse for its strength, swiftness, and usefulness in battle; and to a "white" one, for the purity of its doctrines, the joy and peace it brings, and the victory it obtains: and this is Christ's own, and on which he himself rides, and shows his glory, and goes forth conquering and to conquer: and on which he sets his people, and they are carried out of the reach of men and devils to destroy them, and are caused to ride on the high places of the earth: and brought him to an inn; a church of Christ, where the Gospel guides, directs, and carries souls: saints are not at home in their proper city and country, they are travellers here, and need refreshment by the way; and a church of Christ is as an inn, for the entertainment of such: it is large, and has room enough for as many as come to it; and is well stored with provisions of all sorts, signified by bread, and milk, and wine, a feast of fat things, a furnished table, Zion's provisions, the goodness and fatness of God's house; and has rivers of pleasure, and very good lodgings, sure dwellings, and quiet habitations; all which is agreeable to weary travellers: and hither Christ brings his people, whom he saves and calls; it is his will that they should be in a church state, and it is his own act to bring them there, and it is their great privilege to be thither brought: and took care of him; clothed him with his righteousness, fed him with the choicest of provisions, gave him reviving cordials of love, refreshing promises, exceeding great and precious ones; and larger supplies of grace, with protection and preservation from all evils. (w) T. Hieros. Sabbat, fol. 14. 3. & Beracot, fol. 3. 1. (x) Misn. Sabbat, c. 19. sect. 2.
Tyndale Open Study Notes
10:33 a despised Samaritan: This reversal in the story must have left the listeners aghast. Jews and Samaritans hated each other (see 9:52-53; 17:16; John 4:4-42). After the Assyrians conquered the northern kingdom of Israel, Assyrian colonists intermarried with Israelites left in Samaria; these inhabitants became known as Samaritans. After the Judeans returned from Babylon, conflict arose between the Jews and the Samaritans (Ezra 4:1-24), who built a rival temple on Mount Gerizim and used their own version of the Pentateuch (Genesis—Deuteronomy) as their Scripture. Hatred between the two increased dramatically when the Jewish king John Hyrcanus attacked the Samaritans and destroyed the temple on Mount Gerizim (about 128 BC). In this context of mutual animosity, no first-century Jew would expect a despised Samaritan to help a wounded Jew. But in God’s Kingdom, a despised foreigner becomes a helping neighbor!
Luke 10:33
The Parable of the Good Samaritan
32So too, when a Levite came to that spot and saw him, he passed by on the other side.33But when a Samaritan on a journey came upon him, he looked at him and had compassion.34He went to him and bandaged his wounds, pouring on oil and wine. Then he put him on his own animal, brought him to an inn, and took care of him.
- Scripture
- Sermons
- Commentary
Compassion Makes a Difference
By Jack Hyles0PRO 19:17LUK 10:33ROM 8:22GAL 6:2Jack Hyles preaches about the importance of compassion in various aspects of life, emphasizing the need to care for others, especially the vulnerable and hurting. He reflects on the significance of sharing love, understanding, and empathy in a world filled with suffering and sorrow, highlighting how compassion can make a profound difference in people's lives. Hyles urges believers to maintain a heart of compassion alongside their faith and fundamental beliefs, stressing that without compassion, all other victories and achievements hold little value.
Living as Good Samaritans
By A.W. Tozer0Service to OthersCompassionLUK 10:33GAL 6:2A.W. Tozer emphasizes the call to live as Good Samaritans, expressing a deep compassion for the lost and suffering in the world. He rejects worldly pleasures and treasures, choosing instead to mourn for those who are spiritually lost and in need of hope. Tozer's testimony reflects a commitment to share in the pain of humanity, asserting that true spirituality cannot be attained while ignoring the plight of others. He advocates for a life of empathy and action, determined to help those in despair, and to carry the burden of their suffering as a reflection of Christ's love. Ultimately, he seeks a spirituality that is intertwined with the mission to reach out to the perishing, embodying the heart of a true follower of Christ.
They Clothed All That Were Naked,
By F.B. Meyer0ForgivenessGenerosity2CH 28:15MAT 5:44LUK 10:33ROM 12:20F.B. Meyer emphasizes the transformative power of generosity and love, urging believers to respond to those who have wronged them with kindness rather than resentment. He highlights the biblical principle of feeding and caring for one's enemies, encouraging individuals to actively seek reconciliation and friendship instead of harboring bitterness. Meyer challenges listeners to perform acts of kindness towards those who have harmed them, suggesting that such actions can lead to personal transformation and divine assistance. By embodying Christ's love, believers can turn hostility into friendship and experience the beauty of salvation and a gentle spirit.
He Came Through Compassion
By C.H. Spurgeon0Compassion Of ChristRedemptionLUK 10:33C.H. Spurgeon emphasizes the profound compassion of Jesus, who came to earth not for business but solely to save humanity. Unlike the Samaritan who helped out of circumstance, Jesus willingly entered our suffering, experiencing the full weight of our sins and wounds. He was not just a bystander but actively engaged in our plight, ultimately sacrificing Himself to deliver us from the robbers of sin. Spurgeon highlights that through Christ's suffering and death, we find the ultimate expression of pity and redemption. This act of love showcases the depth of Jesus' sympathy and commitment to our salvation.
Life's Byways and Waysides
By J.R. Miller0ServiceHumilityMAT 25:40LUK 10:33J.R. Miller emphasizes the beauty and significance of life's byways and waysides, illustrating that many of life's treasures and acts of kindness occur away from the spotlight. He contrasts the fleeting nature of fame with the enduring value of unrecognized service, highlighting that many unsung heroes contribute nobly to their communities without seeking recognition. Miller encourages believers to embrace opportunities for service in humble and overlooked places, drawing parallels to Jesus' own wayside ministries. He reminds us that true worth is not measured by public acclaim but by the love and kindness we extend to others in our daily lives. Ultimately, he calls for a life of love and service, suggesting that these quiet acts are often the most impactful in God's eyes.
Moved With Compassion
By David Wilkerson0CompassionAction in FaithMAT 9:35MAT 14:14LUK 10:33David Wilkerson emphasizes that true compassion goes beyond mere pity or sympathy; it compels us to take action to help those in need. He illustrates this through Jesus' example, who, upon seeing the suffering multitudes, was moved with compassion and actively healed their sick rather than just offering words of comfort. Wilkerson critiques modern theology that often prioritizes prayer over action, urging believers to follow Jesus' example of being deeply involved in the lives of others. The sermon calls for a genuine response to the needs around us, highlighting that compassion should lead to tangible change.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Samaritan is mentioned merely to show that he was a person from whom a Jew had no right to expect any help or relief, because of the enmity which subsisted between the two nations.
Jamieson-Fausset-Brown Bible Commentary
Samaritan--one excommunicated by the Jews, a byword among them, synonymous with heretic and devil (Joh 8:48; see on Luk 17:18). had compassion--His best is mentioned first; for "He who gives outward things gives something external to himself, but he who imparts compassion and tears gives him something from his very self" [GREGORY THE GREAT, in TRENCH]. No doubt the priest and Levite had their excuses--It is not safe to be lingering here; besides, he's past recovery; and then, may not suspicion rest upon ourselves? So might the Samaritan have reasoned, but did not [TRENCH]. Nor did he say, He's a Jew, who would have had no dealings with me (Joh 4:9), and why should I with him?
John Gill Bible Commentary
And went to him, and bound up his wounds,.... Which sin had made; it being part of the work of Christ, to bind up the broken-hearted, to heal wounded sinners, and restore comforts to mourners; and which he does, by pouring in oil and wine: by which, in general, may be designed, the blood of Christ, applied to the conscience of a wounded sinner; which cleanses from all sin, heals all the wounds and diseases of sin, cheers and revives fainting spirits, gives ease, peace, and pleasure, and is therefore exceeding valuable and precious: and in particular by "oil" may be meant, the grace of the Spirit of God; compared unto it, for its sweet smell, its cheering and refreshing virtue and efficacy, and its cooling, softening, supplying, and healing nature: and by "wine", the doctrines of the Gospel; such as free justification by Christ's righteousness, and pardon through his blood; which when applied to distressed minds, cause joy and gladness, and them to forget their sorrow, and remember their misery no more: and the pouring in of these, may denote the plentiful effusion of Christ's blood, and the riches of his grace in the application of it; and the freeness and generousness of this action, which is his own: for man cannot do it. It was usual with the Jews, to mix oil and wine together, for the healing of wounds: hence those rules and traditions (w); "they anoint a linen cloth for a sick man on the sabbath; when? when they mingle the oil and the wine on the sabbath eve, but if they do not mingle it on the sabbath eve, it is forbidden; it is a tradition, says R. Simeon ben Eleazer, R. Meir pronounced it lawful, to mingle wine and oil, and to anoint the sick on the sabbath.'' So oil and wine were mingled together, and used to heal the sore occasioned by circumcision (x). and set him on his own beast; by which may be meant, either the red horse of Christ's humanity, Zac 1:8 to which he has united all his people; and in which he has bore their persons, and has represented them, and still bears them on his heart: or the white horse of the Gospel, Rev 6:2 compared to a horse for its strength, swiftness, and usefulness in battle; and to a "white" one, for the purity of its doctrines, the joy and peace it brings, and the victory it obtains: and this is Christ's own, and on which he himself rides, and shows his glory, and goes forth conquering and to conquer: and on which he sets his people, and they are carried out of the reach of men and devils to destroy them, and are caused to ride on the high places of the earth: and brought him to an inn; a church of Christ, where the Gospel guides, directs, and carries souls: saints are not at home in their proper city and country, they are travellers here, and need refreshment by the way; and a church of Christ is as an inn, for the entertainment of such: it is large, and has room enough for as many as come to it; and is well stored with provisions of all sorts, signified by bread, and milk, and wine, a feast of fat things, a furnished table, Zion's provisions, the goodness and fatness of God's house; and has rivers of pleasure, and very good lodgings, sure dwellings, and quiet habitations; all which is agreeable to weary travellers: and hither Christ brings his people, whom he saves and calls; it is his will that they should be in a church state, and it is his own act to bring them there, and it is their great privilege to be thither brought: and took care of him; clothed him with his righteousness, fed him with the choicest of provisions, gave him reviving cordials of love, refreshing promises, exceeding great and precious ones; and larger supplies of grace, with protection and preservation from all evils. (w) T. Hieros. Sabbat, fol. 14. 3. & Beracot, fol. 3. 1. (x) Misn. Sabbat, c. 19. sect. 2.
Tyndale Open Study Notes
10:33 a despised Samaritan: This reversal in the story must have left the listeners aghast. Jews and Samaritans hated each other (see 9:52-53; 17:16; John 4:4-42). After the Assyrians conquered the northern kingdom of Israel, Assyrian colonists intermarried with Israelites left in Samaria; these inhabitants became known as Samaritans. After the Judeans returned from Babylon, conflict arose between the Jews and the Samaritans (Ezra 4:1-24), who built a rival temple on Mount Gerizim and used their own version of the Pentateuch (Genesis—Deuteronomy) as their Scripture. Hatred between the two increased dramatically when the Jewish king John Hyrcanus attacked the Samaritans and destroyed the temple on Mount Gerizim (about 128 BC). In this context of mutual animosity, no first-century Jew would expect a despised Samaritan to help a wounded Jew. But in God’s Kingdom, a despised foreigner becomes a helping neighbor!