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Luke 10:37
Verse
Context
Sermons
Zac Poonen
Don McClure
George Verwer
Anton Bosch
Peter Maiden
G. Campbell MorganSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
He that showed mercy - Or, so much mercy. His prejudice would not permit him to name the Samaritan, yet his conscience obliged him to acknowledge that he was the only righteous person of the three. Go, and do thou likewise - Be even to thy enemy in distress as kind, humane, and merciful, as this Samaritan was. As the distress was on the part of a Jew, and the relief was afforded by a Samaritan, the lawyer, to be consistent with the decision he had already given, must feel the force of our Lord's inference, that it was his duty to act to any person, of whatever nation or religion he might be, as this Samaritan had acted toward his countryman. It is very likely that what our Lord relates here was a real matter of fact, and not a parable; otherwise the captious lawyer might have objected that no such case had ever existed, and that any inference drawn from it was only begging the question; but as he was, in all probability, in possession of the fact himself, he was forced to acknowledge the propriety of our Lord's inference and advice. Those who are determined to find something allegorical, even in the plainest portions of Scripture, affirm that the whole of this relation is to be allegorically considered; and, according to them, the following is the true exposition of the text. The certain man means Adam - went down, his fall - from Jerusalem, יראה שלום yorih shalom, he shall see peace, perfection, etc., meaning his state of primitive innocence and excellence - to Jericho, (ירחי yareacho, his moon), the transitory and changeable state of existence in this world - thieves, sin and Satan - stripped, took away his righteousness, which was the clothing of the soul - wounded, infected his heart with all evil and hurtful desires, which are the wounds of the spirit - half dead, possessing a living body, carrying about a soul dead in sin. The priest, the moral law - the Levite, the ceremonial law - passed by, either could not or would not afford any relief, because by the law is the knowledge of sin, not the cure of it. A certain Samaritan, Christ; for so he was called by the Jews, Joh 8:48 - as he journeyed, meaning his coming from heaven to earth; his being incarnated - came where he was, put himself in man's place, and bore the punishment due to his sins - had compassion, it is through the love and compassion of Christ that the work of redemption was accomplished - went to him, Christ first seeks the sinner, who, through his miserable estate, is incapable of seeking or going to Christ - bound up his wounds, gives him comfortable promises, and draws him by his love - pouring in oil, pardoning mercy - wine, the consolations of the Holy Ghost - set him on his own beast, supported him entirely by his grace and goodness, so that he no longer lives, but Christ lives in him - took him to an inn, his Church, uniting him with his people - took care of him, placed him under the continual notice of his providence and love - when he departed, when he left the world and ascended to the Father - took out two pence, or denarii, the law and the Gospel; the one to convince of sin, the other to show how it is to be removed - gave them to the host, the ministers of the Gospel for the edification of the Church of Christ - take care of him, as they are Gods watchmen and God's stewards, they are to watch over the flock of Christ, and give to each his portion of meat in due season. What thou spendest more, if thou shouldst lose thy health and life in this work - when I come again, to judge the world, I will repay thee, I will reward thee with an eternity of glory. Several primitive and modern fathers treat the text in this way. What I have given before is, I believe, the meaning of our blessed Lord. What I have given here is generally true in itself, but certainly does not follow from the text. Mr. Baxter's note here is good: "They who make the wounded man Adam, and the good Samaritan Christ, abuse the passage." A practice of this kind cannot be too strongly reprehended. Men may take that advantage of the circumstances of the case to illustrate the above facts and doctrines; but let no man say this is the meaning of the relation; no: but he may say, we may make this use of it. Though I cannot recommend this kind of preaching, yet I know that some simple upright souls have been edified by it. I dare not forbid a man to work by whom God may choose to work a miracle, because he follows not with us. But such a mode of interpretation I can never recommend.
Jamieson-Fausset-Brown Bible Commentary
Go, &c.--O exquisite, matchless teaching! What new fountains of charity has not this opened up in the human spirit--rivers in the wilderness, streams in the desert! What noble Christian institutions have not such words founded, all undreamed of till that wondrous One came to bless this heartless world of ours with His incomparable love--first in words, and then in deeds which have translated His words into flesh and blood, and poured the life of them through that humanity which He made His own! Was this parable, now, designed to magnify the law of love, and to show who fulfils it and who not? And who did this as never man did it, as our Brother Man, "our Neighbor?" The priests and Levites had not strengthened the diseased, nor bound up the broken (Eze 34:4), while He bound up the brokenhearted (Isa 61:1), and poured into all wounded spirits the balm of sweetest consolation. All the Fathers saw through the thin veil of this noblest of stories, the Story of love, and never wearied of tracing the analogy (though sometimes fancifully enough) [TRENCH]. Exclaims GREGORY NAZIANZEN (in the fourth century), "He hungered, but He fed thousands; He was weary, but He is the Rest of the weary; He is saluted 'Samaritan' and 'Demoniac,' but He saves him that went down from Jerusalem and fell among thieves," &c.
John Gill Bible Commentary
Now it came to pass as they went,.... As Christ and his disciples went from Jerusalem, having been at the feast of tabernacles, Joh 7:2 or at the feast of dedication, Joh 10:22 to some other parts of Judea: that he entered into a certain village; called Bethany, which was about fifteen furlongs, or two miles from Jerusalem, Joh 11:1 and a certain woman named Martha. This is a common name with the Jews; hence we read of Samuel bar Martha (y), and of Abba bar Martha (z), and of Isaac bar Martha (a); and of Martha, the daughter of Baithus (b), who is said to be a rich widow; and this Martha here, is thought by Grotins to be a widow also, with whom her brother Lazarus, and sister Mary lived: though sometimes, this name was given to men; so we read of Martha, (c) the uncle of Rab, who had five brethren; and the same writer observes (d), that it is not known whether Martha is, a man or a woman, but this is determined here: received him into her house; in a very kind and courteous manner, she being mistress of it; and having known Christ before, or at least had heard much of him, and believed in him, as the true Messiah. (y) T. Bab. Beracot, fol. 13. 2. & 25. 2. & Pesachim, fol. 106. 2. Yoma, fol. 19. 2. Juchuin, fol. 76. 2. (z) T. Bab. Sabbat, fol. 121. 2. Juchasin, fol. 72. 2. (a) T. Bab. Pesachim, fol. 33. 2. Juchasin, fol. 91. 1. (b) Misn. Yebamot, c. 6. sect. 4. T. Bob. Yoma, fol. 18. 1. Succa, fol. 52. 2. Cetubot, fol. 104. 1. Gittin, fol. 56. 1. Juchasin, fol. 57. 1. (c) Juchasin, fol. 99. 1. (d) lb. fol. 105. 1.
Luke 10:37
The Parable of the Good Samaritan
36Which of these three do you think was a neighbor to the man who fell into the hands of robbers?” 37“The one who showed him mercy,” replied the expert in the law. Then Jesus told him, “Go and do likewise.”
- Scripture
- Sermons
- Commentary
A Spiritual Leader
By Zac Poonen2.5K00:00Audio BooksMAT 6:33MAT 27:5LUK 10:37LUK 13:1JHN 13:27ACT 13:27GAL 1:10In this sermon, the speaker emphasizes the importance of being a strong and uncompromising leader for the next generation of believers. He urges listeners to take their calling seriously and to repent for any dishonor they may have brought to God's name in the past. The speaker shares a personal anecdote about his time in the Navy, highlighting the responsibility and vigilance required of a leader. He also warns about the potential dangers of financial and music power in God's work. The sermon concludes with a reminder to evaluate one's ministry and live in a way that will minimize regret at the judgment seat of Christ.
Hebrews 6:1-12
By Don McClure1.2K39:02LUK 10:37LUK 22:21JHN 13:27HEB 5:11HEB 6:7In this sermon, the preacher emphasizes the importance of interpreting Bible verses in their proper context. He shares a humorous story about someone randomly opening the Bible and getting a verse about Judas hanging himself, highlighting the potential dangers of cherry-picking verses without considering the overall message. The preacher also discusses the tendency for people to make commitments and set standards in their relationship with God, but often fall into spiritual complacency. He encourages listeners to seek a deeper understanding of God's will and plan for their lives by studying the Bible as a whole.
Understanding Marriage - Spiritual Preparation for Marriage
By David Guzik1.1K39:06MAT 27:5LUK 10:37EPH 1:1EPH 4:1EPH 4:11EPH 4:17EPH 5:13In this sermon, the preacher focuses on the theme of humility and meekness as described in Ephesians chapter four. He emphasizes the importance of living new lives as new people in Jesus Christ, separate from the world. The preacher highlights the significance of receiving and understanding what God has done for us, and how it should influence our daily lives. He also discusses the concept of submission in three different areas and the transformation it can bring to relationships. The sermon concludes with the reminder that getting closer to Jesus is the key to a thriving marriage.
I Believe in Jesus
By George Verwer57435:21JesusLUK 9:58LUK 10:37ACT 4:31EPH 2:7In this sermon, the speaker emphasizes the importance of living a simple lifestyle, as exemplified by Jesus Christ. The speaker also highlights the significance of Jesus' life, compassion, witness, balance, and concern, as well as his death as an atonement for our sins. The resurrection is presented as a transformative experience that allows believers to have a new life and bear fruit. The sermon encourages believers to become bold witnesses for God, overcoming laziness and indifference through the power of the Holy Spirit. The speaker references Philippians 4:7 and quotes Stephen Olford to emphasize the urgency and demand of evangelism.
Why Go to Church? 2
By Anton Bosch34144:51ChurchDEU 19:15MAT 26:50LUK 10:37ACT 1:181CO 12:12In this sermon, the speaker emphasizes the importance of reading the Bible systematically rather than relying on chance or selective reading. He warns against using a promise box to only focus on positive messages, as God's word also includes rebukes and negative aspects. The speaker shares that he has received harsh emails and even curses in response to his preaching, indicating that the topic he is addressing is sensitive. He then reads from 1 Corinthians 12:12-31, highlighting the analogy of the body and its members to emphasize the importance of unity and support within the church.
Knowing God's Will
By Peter Maiden12953:01Will Of God1KI 3:7PSA 25:9PSA 32:8PSA 48:14MAT 27:5LUK 10:37ACT 15:36In this sermon, the preacher emphasizes the certainty of God's guidance for His children. He highlights that God is revealed as a shepherd and a father in the Bible, guiding His people to fulfill specific purposes. The preacher also discusses the importance of discerning the gifts and abilities given by the Holy Spirit. He encourages believers to be busy and active in their faith, as God often guides those who are actively serving Him. The sermon concludes with a promise to provide seven particular principles for discerning God's guidance.
Preaching With Passion
By G. Campbell Morgan0PSA 41:1MAT 5:7MAT 18:33LUK 10:37HEB 2:17J. Hamilton preaches on the beatitude 'Blessed are the merciful,' emphasizing that true mercy is not just about being kind or soft-hearted, but about actively seeking to alleviate the suffering and wrongs of others. Mercy is a divine quality brought by Christ from heaven, not natural to the human heart, and is an essential aspect of Christian character. The merciful are those who show forgiveness, pity, and compassion to those in need, reflecting the love and mercy of God. Hamilton highlights the importance of personal contact with sorrow and suffering to nurture and express mercy, and how mercy is a response to sin, suffering, ignorance, and infirmities, seeking to mend brokenness and alleviate pain.
Hebrews 6:7-12
By St. John Chrysostom0PSA 2:11PRO 24:11LUK 10:37ROM 1:181CO 10:12GAL 6:102TI 2:25HEB 6:9John Chrysostom preaches about the importance of heeding the warnings in the Bible with fear and trembling, emphasizing the consequences of bearing thorns and thistles instead of fruits. He urges believers to fear falling into sin, to be diligent in their faith, and to show compassion and kindness to all, not just to fellow believers. Chrysostom encourages the congregation to imitate the Samaritan in the Parable of the Good Samaritan, showing mercy and care to those in need, regardless of their background or beliefs.
Self-Examination
By J.C. Ryle0Spiritual ReadinessSelf-ExaminationMAT 11:28MAT 12:20MAT 18:3LUK 10:37JHN 3:36ACT 15:36PHP 4:13HEB 10:36HEB 12:141JN 1:4J.C. Ryle emphasizes the critical need for self-examination among believers, urging them to reflect on their spiritual state in light of the abundant privileges and dangers present in their age. He challenges his audience to consider their relationship with God, the authenticity of their faith, and their engagement with the means of grace. Ryle warns against mere outward religious practices devoid of true heart transformation and encourages a deep, personal connection with Christ. He concludes by calling for a readiness for Christ's return, reminding listeners that genuine faith must be active and fruitful.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
He that showed mercy - Or, so much mercy. His prejudice would not permit him to name the Samaritan, yet his conscience obliged him to acknowledge that he was the only righteous person of the three. Go, and do thou likewise - Be even to thy enemy in distress as kind, humane, and merciful, as this Samaritan was. As the distress was on the part of a Jew, and the relief was afforded by a Samaritan, the lawyer, to be consistent with the decision he had already given, must feel the force of our Lord's inference, that it was his duty to act to any person, of whatever nation or religion he might be, as this Samaritan had acted toward his countryman. It is very likely that what our Lord relates here was a real matter of fact, and not a parable; otherwise the captious lawyer might have objected that no such case had ever existed, and that any inference drawn from it was only begging the question; but as he was, in all probability, in possession of the fact himself, he was forced to acknowledge the propriety of our Lord's inference and advice. Those who are determined to find something allegorical, even in the plainest portions of Scripture, affirm that the whole of this relation is to be allegorically considered; and, according to them, the following is the true exposition of the text. The certain man means Adam - went down, his fall - from Jerusalem, יראה שלום yorih shalom, he shall see peace, perfection, etc., meaning his state of primitive innocence and excellence - to Jericho, (ירחי yareacho, his moon), the transitory and changeable state of existence in this world - thieves, sin and Satan - stripped, took away his righteousness, which was the clothing of the soul - wounded, infected his heart with all evil and hurtful desires, which are the wounds of the spirit - half dead, possessing a living body, carrying about a soul dead in sin. The priest, the moral law - the Levite, the ceremonial law - passed by, either could not or would not afford any relief, because by the law is the knowledge of sin, not the cure of it. A certain Samaritan, Christ; for so he was called by the Jews, Joh 8:48 - as he journeyed, meaning his coming from heaven to earth; his being incarnated - came where he was, put himself in man's place, and bore the punishment due to his sins - had compassion, it is through the love and compassion of Christ that the work of redemption was accomplished - went to him, Christ first seeks the sinner, who, through his miserable estate, is incapable of seeking or going to Christ - bound up his wounds, gives him comfortable promises, and draws him by his love - pouring in oil, pardoning mercy - wine, the consolations of the Holy Ghost - set him on his own beast, supported him entirely by his grace and goodness, so that he no longer lives, but Christ lives in him - took him to an inn, his Church, uniting him with his people - took care of him, placed him under the continual notice of his providence and love - when he departed, when he left the world and ascended to the Father - took out two pence, or denarii, the law and the Gospel; the one to convince of sin, the other to show how it is to be removed - gave them to the host, the ministers of the Gospel for the edification of the Church of Christ - take care of him, as they are Gods watchmen and God's stewards, they are to watch over the flock of Christ, and give to each his portion of meat in due season. What thou spendest more, if thou shouldst lose thy health and life in this work - when I come again, to judge the world, I will repay thee, I will reward thee with an eternity of glory. Several primitive and modern fathers treat the text in this way. What I have given before is, I believe, the meaning of our blessed Lord. What I have given here is generally true in itself, but certainly does not follow from the text. Mr. Baxter's note here is good: "They who make the wounded man Adam, and the good Samaritan Christ, abuse the passage." A practice of this kind cannot be too strongly reprehended. Men may take that advantage of the circumstances of the case to illustrate the above facts and doctrines; but let no man say this is the meaning of the relation; no: but he may say, we may make this use of it. Though I cannot recommend this kind of preaching, yet I know that some simple upright souls have been edified by it. I dare not forbid a man to work by whom God may choose to work a miracle, because he follows not with us. But such a mode of interpretation I can never recommend.
Jamieson-Fausset-Brown Bible Commentary
Go, &c.--O exquisite, matchless teaching! What new fountains of charity has not this opened up in the human spirit--rivers in the wilderness, streams in the desert! What noble Christian institutions have not such words founded, all undreamed of till that wondrous One came to bless this heartless world of ours with His incomparable love--first in words, and then in deeds which have translated His words into flesh and blood, and poured the life of them through that humanity which He made His own! Was this parable, now, designed to magnify the law of love, and to show who fulfils it and who not? And who did this as never man did it, as our Brother Man, "our Neighbor?" The priests and Levites had not strengthened the diseased, nor bound up the broken (Eze 34:4), while He bound up the brokenhearted (Isa 61:1), and poured into all wounded spirits the balm of sweetest consolation. All the Fathers saw through the thin veil of this noblest of stories, the Story of love, and never wearied of tracing the analogy (though sometimes fancifully enough) [TRENCH]. Exclaims GREGORY NAZIANZEN (in the fourth century), "He hungered, but He fed thousands; He was weary, but He is the Rest of the weary; He is saluted 'Samaritan' and 'Demoniac,' but He saves him that went down from Jerusalem and fell among thieves," &c.
John Gill Bible Commentary
Now it came to pass as they went,.... As Christ and his disciples went from Jerusalem, having been at the feast of tabernacles, Joh 7:2 or at the feast of dedication, Joh 10:22 to some other parts of Judea: that he entered into a certain village; called Bethany, which was about fifteen furlongs, or two miles from Jerusalem, Joh 11:1 and a certain woman named Martha. This is a common name with the Jews; hence we read of Samuel bar Martha (y), and of Abba bar Martha (z), and of Isaac bar Martha (a); and of Martha, the daughter of Baithus (b), who is said to be a rich widow; and this Martha here, is thought by Grotins to be a widow also, with whom her brother Lazarus, and sister Mary lived: though sometimes, this name was given to men; so we read of Martha, (c) the uncle of Rab, who had five brethren; and the same writer observes (d), that it is not known whether Martha is, a man or a woman, but this is determined here: received him into her house; in a very kind and courteous manner, she being mistress of it; and having known Christ before, or at least had heard much of him, and believed in him, as the true Messiah. (y) T. Bab. Beracot, fol. 13. 2. & 25. 2. & Pesachim, fol. 106. 2. Yoma, fol. 19. 2. Juchuin, fol. 76. 2. (z) T. Bab. Sabbat, fol. 121. 2. Juchasin, fol. 72. 2. (a) T. Bab. Pesachim, fol. 33. 2. Juchasin, fol. 91. 1. (b) Misn. Yebamot, c. 6. sect. 4. T. Bob. Yoma, fol. 18. 1. Succa, fol. 52. 2. Cetubot, fol. 104. 1. Gittin, fol. 56. 1. Juchasin, fol. 57. 1. (c) Juchasin, fol. 99. 1. (d) lb. fol. 105. 1.