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Luke Chapter
Ten
Luke 10
The mission of the seventy follows in chapter 10
a
mission important in its character for the development of the ways of God.
This character is
in fact
different in some respects from that of
the beginning of chapter 9. The mission is founded on the glory of Christ
manifested in chapter 9. This of necessity
settles the question more
decisively of the Lord's relations with the Jews: for His glory came after
and
as to His human position
was the result of His rejection by the nation.
This rejection was not yet accomplished: this glory was
only revealed to three of His disciples; so that the Lord still exercised His
ministry among the people. But we see these alterations in it. He insists on
that which is moral and eternal
the position into which it would bring His
disciples
the true effect of His testimony in the world
and the judgment
about to fall upon the Jews. Nevertheless the harvest was great. For love
unchilled by sin
saw the need through the outward opposition; but there were
few moved by this love. The Lord of the harvest alone could send forth true
labourers.
Already the Lord announces that they are as lambs among
wolves. What a change from the presentation of the kingdom to the people of
God! They were to trust (like the twelve) to the care of the Messiah present on
the earth
and who influenced the heart with divine power. They were to go as
the Lord's labourers
openly avowing their object
not toiling for their food
but as having claims on His part. Wholly devoted to their work
they were to
salute no one. Time pressed. Judgment was coming. There were those in Israel
who were not children of peace. The remnant would be distinguished by the
effect of their mission on the heart
not yet judicially. But peace should rest
on the children of peace. These messengers exercised the power gained by Jesus
over the enemy
and which He could thus bestow (and this was much more than a
miracle); and they were to declare unto those whom they visited that the
kingdom of God had come nigh unto them. Important testimony! When the judgment
was not executed
it required faith to recognise it in a testimony. If they
were not received
they were to denounce the city
assuring them that
received
or not
the kingdom of God had come nigh. What a solemn testimony
now that
Jesus was going to be rejected-a rejection that filled up the measure of man's
iniquity! It would be more tolerable for infamous Sodom
in the day that
judgment should be executed
than for that city.
This clearly points out the character of the testimony.
The Lord denounces [1] the cities in which He had wrought
and
assures His disciples that to reject them in their mission was the same thing
as to reject Him
and that
in rejecting Him
He who had sent Him was
rejected-the God of Israel-the Father. On their return they announce the power
that had accompanied their mission; demons were subject to their word. The Lord
replies that in effect these tokens of power had made present to His mind the
full establishment of the kingdom-Satan cast out entirely from heaven (an
establishment of which these miracles were only a sample); but that there was
something more excellent than this
and in which they might rejoice-their names
were written in heaven. The power manifested was true
its results sure
in the
establishment of the kingdom but something else was beginning to appear-a
heavenly people were dawning
who should have their portion with Him
whom the
unbelief of the Jews and of the world was driving back to heaven.
This very clearly unfolds the position now taken. The testimony of the
kingdom rendered in power
leaving Israel without excuse
Jesus passed into
another position-into the heavenly one. This was the true subject of joy. The
disciples
however
did not yet understand it. But the Person and the power of
Him who was to introduce them into the heavenly glory of the kingdom
His right
to the glorious kingdom of God
have been revealed to them by the Father. The
blinding of human pride
and the Father's grace towards babes
became Him
who
fulfilled the counsels of His sovereign grace through the humiliation of Jesus
and were in accordance with His heart who came to fulfil them. Moreover all
things were given to Jesus. The Son was too glorious to be known
save by the
Father
who was Himself only known by the revelation of the Son. To Him must
men come. The root of the difficulty in receiving Him lay in the glory of His
Person
who was known only to the Father
and this action and glory of the
Father
which needed the Son Himself to reveal it. All this was in Jesus there
on earth. But He could tell His disciples in private that
having seen in Him
the Messiah and His glory
they had seen that which kings and prophets had in
vain desired to see. The Father had been proclaimed to them
yet they but
little understood it. In the mind of God it was their portion
realised
afterwards by the presence of the Holy Ghost
the Spirit of adoption.
We may remark here
the power of the kingdom bestowed on
the disciples; their enjoyment at that moment (by the presence of the Messiah
Himself
bringing with Him the power of the kingdom which overthrew that of the
enemy) of the sight of those things of which the prophets had spoken; at the
same time the rejection of their testimony
and the judgment of Israel among
whom it was rendered; and
finally
the call of the Lord (while acknowledging
in their work all the power that shall establish the kingdom) to rejoice
not
in the kingdom thus established on earth
but in that sovereign grace of God
who
in His eternal counsels
had granted them a place and a name in heaven
in
connection with their rejection on earth. The importance of this chapter is
evident in this point of view. Luke constantly brings in the better and unseen
part in a heavenly world.
The extent of the dominion of Jesus in connection with
this change
and the revelation of the counsels of God that accompanied it
are
given us in verse 22
as well as the discovery of the relationships and the
glory of the Father and of the Son; at the same time also the grace shewn to
the humble according to the character and the rights of God the Father Himself.
Afterwards we find the development of the change as to moral character. The
teacher of the law desires to know the conditions of eternal life. This is not
the kingdom
nor heaven
but a part of the Jewish apprehension of the
relationship of man with God. The possession of life was proposed to the Jews by
the law. It had
by scriptural developments subsequent to the law
been
discovered to be eternal life
which they then
at least the Pharisees
attached as such to the observance of that law-a thing possessed by the
glorified in heaven
by the blessed on earth during the millennium
which we
now possess in earthen vessels; which the law
as interpreted by conclusions
drawn from the prophetic books
proposed as the result of obedience: [2] "The man that doeth these things shall
live by them."
The lawyer therefore asks what it is that he must do. The
answer was plain: the law (with all its ordinances
its ceremonies
all the
conditions of God's government
which the people had broken
and the violation
of which led to the judgment announced by the prophets-judgment that should be
followed by the establishment
on God's part
of the kingdom in grace)-the law
I say
contained the kernel of the truth in this respect
and distinctly
expressed the conditions of life
if man was to enjoy it according to human
righteousness-righteousness wrought by himself
by which he himself should
live. These conditions were summed up in a very few words-to love God
perfectly
and one's neighbour as oneself. The lawyer giving this summary
the
Lord accepts it and repeats the words of the Lawgiver: "This do
and thou
shalt live." But man has not done it and is conscious that he has not. As
to God he is far away; man easily gets rid of Him; he will render Him some
outward services and make his boast in them. But man is near; his selfishness
makes him alive to the performance of this precept
which
if observed
would
be his happiness-make this world a kind of paradise. Disobedience to it is
repeated every moment
in the circumstances of each day
which bring this
selfishness into play. All that surrounds him (his social ties) makes man
conscious of these violations of this precept
even when the soul would not of
itself be troubled about it. Here the lawyer's heart betrays itself. Who
he
asks
is my neighbour?
The Lord's answer exhibits the moral change which has
taken place through the introduction of grace-through the manifestation of this
grace in man
in His own Person. Our relationships with one another are now
measured by the divine nature in us
and this nature is love. Man under the law
measured himself by the importance he could attach to himself
which is always
the opposite of love. The flesh gloried in a nearness to God which was not real
which did not belong to participation in His nature. The priest and the Levite
pass by on the other side. The Samaritan
despised as such
did not ask who was
his neighbour. The love that was in his heart made him a neighbour to any one
who was in need. This is what God Himself did in Christ; but then legal and
carnal distinctions disappeared before this principle. The love that acted
according to its own impulses found the occasion of its exercise in the need
that came before it.
Here ends this part of the Lord's discourses. A new
subject begins in verse 38.
From that verse to the end of verse 13 in chapter 11 the
Lord makes known to His disciples the two great means of blessing-the word and
prayer. In connection with the word
we find the energy that attaches itself to
the Lord
in order to receive it from Himself
and that leaves everything in
order to hear His word
because the soul is laid hold of by the communications
of God in grace. We may remark that these circumstances are connected with the
change that had been wrought at that solemn moment. The reception of the word
takes the place of the attentions that were due to the Messiah. These
attentions were demanded by the presence of a Messiah on the earth; but
seeing
the condition man was in (for he rejected the Saviour)
he needed the word; and
Jesus
in His perfect love
will have nothing else. For man
for the glory of
God
but one thing was needful; and it is that which Jesus desires. As to
Himself
He would go without everything for that. But Martha
though preparing
for the Lord
which was right surely
yet shews how much self is inherent in
this kind of care; for she did not like to have all the trouble of it.
[1] In
verse 25 of this chapter
as well as in chapter 13:34
we have examples of the
moral order in Luke
of which we have spoken (p. 232). The testimonies of the
Lord are perfectly in place. They are of infinite assistance in understanding
the whole connection of the passage
and their position here throws great light
on their own meaning. Historical order is not the question here. The position
taken by Israel-by the disciples-by all
through the rejection of Christ
is
the subject of which the Holy Ghost treats. These passages relate to it
and
shew very plainly the condition of the people who had been visited by Jesus
their true character
the counsels of God in bringing in the heavenly things
through the fall of Israel
and the connection between the rejection of Christ
and the introduction of the heavenly things
and of eternal life
and of the
soul. Nevertheless the law was not broken. In fact its place was taken by
grace
which
outside the law
did that which could not be done through the law.
We shall see this in going on with our chapter.
[2] It
is to be remarked
that the Lord never used the word eternal life in speaking
of the effect of obedience. "The gift of God is eternal life." If
they had been obedient
that life might have been endless; but in fact and
truth
now that sin had entered
obedience was not the way to have eternal
life
and the Lord does not so state it.
── John Darby《Synopsis of Luke》
Luke 10
Chapter Contents
Seventy disciples sent forth. (1-16) The blessedness of
Christ's disciples. (17-24) The good Samaritan. (25-37) Jesus at the house of
Martha and Mary. (38-42)
Commentary on Luke 10:1-16
(Read Luke 10:1-16)
Christ sent the seventy disciples
two and two
that they
might strengthen and encourage one another. The ministry of the gospel calls
men to receive Christ as a Prince and a Saviour; and he will surely come in the
power of his Spirit to all places whither he sends his faithful servants. But
the doom of those who receive the grace of God in vain
will be very fearful
Those who despise the faithful ministers of Christ
who think meanly of them
and look scornfully upon them
will be reckoned as despisers of God and Christ.
Commentary on Luke 10:17-24
(Read Luke 10:17-24)
All our victories over Satan
are obtained by power
derived from Jesus Christ
and he must have all the praise. But let us beware
of spiritual pride
which has been the destruction of many. Our Lord rejoiced
at the prospect of the salvation of many souls. It was fit that particular
notice should be taken of that hour of joy; there were few such
for He was a
man of sorrows: in that hour in which he saw Satan fall
and heard of the good
success of his ministers
in that hour he rejoiced. He has ever resisted the
proud
and given grace to the humble. The more simply dependent we are on the
teaching
help
and blessing of the Son of God
the more we shall know both of
the Father and of the Son; the more blessed we shall be in seeing the glory
and hearing the words of the Divine Saviour; and the more useful we shall be
made in promoting his cause.
Commentary on Luke 10:25-37
(Read Luke 10:25-37)
If we speak of eternal life
and the way to it
in a
careless manner
we take the name of God in vain. No one will ever love God and
his neighbour with any measure of pure
spiritual love
who is not made a
partaker of converting grace. But the proud heart of man strives hard against
these convictions. Christ gave an instance of a poor Jew in distress
relieved
by a good Samaritan. This poor man fell among thieves
who left him about to
die of his wounds. He was slighted by those who should have been his friends
and was cared for by a stranger
a Samaritan
of the nation which the Jews most
despised and detested
and would have no dealings with. It is lamentable to
observe how selfishness governs all ranks; how many excuses men will make to
avoid trouble or expense in relieving others. But the true Christian has the
law of love written in his heart. The Spirit of Christ dwells in him; Christ's
image is renewed in his soul. The parable is a beautiful explanation of the law
of loving our neighbour as ourselves
without regard to nation
party
or any
other distinction. It also sets forth the kindness and love of God our Saviour
toward sinful
miserable men. We were like this poor
distressed traveller.
Satan
our enemy
has robbed us
and wounded us: such is the mischief sin has
done us. The blessed Jesus had compassion on us. The believer considers that
Jesus loved him
and gave his life for him
when an enemy and a rebel; and
having shown him mercy
he bids him go and do likewise. It is the duty of us
all
in our places
and according to our ability
to succour
help
and
relieve all that are in distress and necessity.
Commentary on Luke 10:38-42
(Read Luke 10:38-42)
A good sermon is not the worse for being preached in a
house; and the visits of our friends should be so managed
as to make them turn
to the good of their souls. Sitting at Christ's feet
signifies readiness to
receive his word
and submission to the guidance of it. Martha was providing
for the entertainment of Christ
and those that came with him. Here were
respect to our Lord Jesus and right care of her household affairs. But there
was something to be blamed. She was for much serving; plenty
variety
and
exactness. Worldly business is a snare to us
when it hinders us from serving
God
and getting good to our souls. What needless time is wasted
and expense
often laid out
even in entertaining professors of the gospel! Though Martha
was on this occasion faulty
yet she was a true believer
and in her general
conduct did not neglect the one thing needful. The favour of God is needful to our
happiness; the salvation of Christ is needful to our safety. Where this is
attended to
all other things will be rightly pursued. Christ declared
Mary
hath chosen the good part. For one thing is needful
this one thing that she
has done
to give up herself to the guidance of Christ. The things of this life
will be taken away from us
at the furthest
when we shall be taken away from
them; but nothing shall separate from the love of Christ
and a part in that
love. Men and devils cannot take it away from us
and God and Christ will not.
Let us mind the one thing needful more diligently.
── Matthew Henry《Concise Commentary on Luke》
Luke 10
Verse 3
[3] Go
your ways: behold
I send you forth as lambs among wolves.
Verse 4
[4] Carry neither purse
nor scrip
nor shoes: and salute no man by the way.
Salute no man by the way — The salutations usual among the Jews took up much time. But these had so
much work to do in so short a space
that they had not a moment to spare.
Verse 6
[6] And
if the son of peace be there
your peace shall rest upon it: if not
it shall
turn to you again.
A son of peace —
That is
one worthy of it.
Verse 7
[7] And
in the same house remain
eating and drinking such things as they give: for the
labourer is worthy of his hire. Go not from house to house.
Verse 11
[11] Even the very dust of your city
which cleaveth on us
we do wipe off
against you: notwithstanding be ye sure of this
that the kingdom of God is
come nigh unto you.
The kingdom of God is at hand — Though ye will not receive it.
Verse 13
[13] Woe
unto thee
Chorazin! woe unto thee
Bethsaida! for if the mighty works had been
done in Tyre and Sidon
which have been done in you
they had a great while ago
repented
sitting in sackcloth and ashes.
Wo to thee
Chorazin — The same declaration Christ had made some time before. By repeating it
now
he warns the seventy not to lose time by going to those cities. Matthew 11:21.
Verse 16
[16] He
that heareth you heareth me; and he that despiseth you despiseth me; and he
that despiseth me despiseth him that sent me.
Verse 18
[18] And
he said unto them
I beheld Satan as lightning fall from heaven.
I beheld Satan —
That is
when ye went forth
I saw the kingdom of Satan
which was highly
exalted
swiftly and suddenly cast down.
Verse 19
[19]
Behold
I give unto you power to tread on serpents and scorpions
and over all
the power of the enemy: and nothing shall by any means hurt you.
I give you power —
That is
I continue it to you: and nothing shall hurt you - Neither the power
nor the subtilty of Satan.
Verse 20
[20]
Notwithstanding in this rejoice not
that the spirits are subject unto you; but
rather rejoice
because your names are written in heaven.
Rejoice not so much that the devils are
subject to you
as that your names are written in heaven - Reader
so is thine
if thou art a true
believer. God grant it may never be blotted out!
Verse 21
[21] In
that hour Jesus rejoiced in spirit
and said
I thank thee
O Father
Lord of
heaven and earth
that thou hast hid these things from the wise and prudent
and hast revealed them unto babes: even so
Father; for so it seemed good in
thy sight.
Lord of heaven and earth — In both of which thy kingdom stands
and that of Satan is destroyed.
That thou hast hid these things — He rejoiced not in the destruction of the wise and prudent
but in the
display of the riches of God's grace to others
in such a manner as reserves to
Him the entire glory of our salvation
and hides pride from man. Matthew 11:25.
Verse 22
[22] All
things are delivered to me of my Father: and no man knoweth who the Son is
but
the Father; and who the Father is
but the Son
and he to whom the Son will
reveal him.
Who the Son is —
Essentially one with the Father: who the Father is - How great
how wise
how
good!
Verse 23
[23] And
he turned him unto his disciples
and said privately
Blessed are the eyes
which see the things that ye see:
Verse 25
[25] And
behold
a certain lawyer stood up
and tempted him
saying
Master
what shall
I do to inherit eternal life?
Verse 27
[27] And
he answering said
Thou shalt love the Lord thy God with all thy heart
and
with all thy soul
and with all thy strength
and with all thy mind; and thy
neighbour as thyself.
Thou shalt love the Lord thy God — That is
thou shalt unite all the faculties of thy soul to render him
the most intelligent and sincere
the most affectionate and resolute service.
We may safely rest in this general sense of these important words
if we are
not able to fix the particular meaning of every single word. If we desire to do
this
perhaps the heart
which is a general expression
may be explained by the
three following
With all thy soul
with the warmest affection
with all thy
strength
the most vigorous efforts of thy will
and with all thy mind or
understanding
in the most wise and reasonable manner thou canst; thy
understanding guiding thy will and affections. Deuteronomy 6:5; Leviticus 19:18.
Verse 28
[28] And
he said unto him
Thou hast answered right: this do
and thou shalt live.
Thou hast answered right; this do
and thou
shalt live — Here is no irony
but a deep and weighty
truth. He
and he alone
shall live for ever
who thus loves God and his neighbour
in the present life.
Verse 29
[29] But
he
willing to justify himself
said unto Jesus
And who is my neighbour?
To justify himself —
That is
to show he had done this. Leviticus 18:5.
Verse 30
[30] And
Jesus answering said
A certain man went down from Jerusalem to Jericho
and
fell among thieves
which stripped him of his raiment
and wounded him
and
departed
leaving him half dead.
From Jerusalem to Jericho — The road from Jerusalem to Jericho (about eighteen miles from it) lay
through desert and rocky places: so many robberies and murders were committed
therein
that it was called the bloody way. Jericho was situated in the valley:
hence the phrase of going down to it. About twelve thousand priests and Levites
dwelt there
who all attended the service of the temple.
Verse 31
[31] And
by chance there came down a certain priest that way: and when he saw him
he
passed by on the other side.
The common translation is
by chance - Which
is full of gross improprieties. For if we speak strictly
there is no such
thing in the universe as either chance or fortune.
A certain priest came down that way
and
passed by on the other side — And both he and the Levite no doubt could
find an excuse for passing over on the other side
and might perhaps gravely
thank God for their own deliverance
while they left their brother bleeding to
death. Is it not an emblem of many living characters
perhaps of some who bear
the sacred office? O house of Levi and of Aaron
is not the day coming
when
the virtues of heathens and Samaritans will rise up in judgment against you?
Verse 33
[33] But
a certain Samaritan
as he journeyed
came where he was: and when he saw him
he had compassion on him
But a certain Samaritan came where he was — It was admirably well judged to represent the distress on the side of
the Jew
and the mercy on that of the Samaritan. For the case being thus
proposed
self interest would make the very scribe sensible
how amiable such a
conduct was
and would lay him open to our Lord's inference. Had it been put
the other way
prejudice might more easily have interposed
before the heart
could have been affected.
Verse 34
[34] And
went to him
and bound up his wounds
pouring in oil and wine
and set him on
his own beast
and brought him to an inn
and took care of him.
Pouring in oil and wine — Which when well beaten together are one of the best balsams that can be
applied to a fresh wound.
Verse 36
[36]
Which now of these three
thinkest thou
was neighbour unto him that fell among
the thieves?
Which of these was the neighbour to him that
fell among the robbers — Which acted the part of a neighbour?
Verse 37
[37] And
he said
He that shewed mercy on him. Then said Jesus unto him
Go
and do thou
likewise.
And he said
He that showed mercy on him — He could not for shame say otherwise
though he thereby condemned
himself and overthrew his own false notion of the neighbour to whom our love is
due.
Go and do thou in like manner — Let us go and do likewise
regarding every man as our neighbour who
needs our assistance. Let us renounce that bigotry and party zeal which would
contract our hearts into an insensibility for all the human race
but a small
number whose sentiments and practices are so much our own
that our love to
them is but self love reflected. With an honest openness of mind let us always
remember that kindred between man and man
and cultivate that happy instinct
whereby
in the original constitution of our nature
God has strongly bound us
to each other.
Verse 40
[40] But
Martha was cumbered about much serving
and came to him
and said
Lord
dost
thou not care that my sister hath left me to serve alone? bid her therefore
that she help me.
Martha was encumbered — The Greek word properly signifies to be drawn different ways at the same
time
and admirably expresses the situation of a mind
surrounded (as Martha's
then was) with so many objects of care
that it hardly knows which to attend to
first.
Verse 41
[41] And
Jesus answered and said unto her
Martha
Martha
thou art careful and troubled
about many things:
Martha
Martha —
There is a peculiar spirit and tenderness in the repetition of the word: thou
art careful
inwardly
and hurried
outwardly.
Verse 42
[42] But
one thing is needful: and Mary hath chosen that good part
which shall not be
taken away from her.
Mary hath chosen the good part — To save her soul. Reader
hast thou?
── John ‘Wesley《Explanatory Notes on Luke》
Chapter 10. Love the Lord and People
What is Set for
You
Eat It
I. The
Extension of Missionary
II. The Good
Samaritan
III. The Choice
of Mary
── Chih-Hsin Chang《An Outline of The New Testament》
The Good Samaritan (Lk 10:25-37)
INTRODUCTION
1. One of the more well-known parables that of "The Good Samaritan" - cf. Lk 10:30-37 a. Hospitals have been named after the person in this story (e.g.
Good Samaritan Hospital b. "Good Samaritan" laws have been passed to encourage passers-by to help those in need 2. It has been common to apply allegorical interpretations to this parable; for example... a. The traveler represents man
who has left the heavenly city (Jerusalem ) for the worldly one (Jericho b. The robbers are representative of the devil and sin
who leave man dying in sin c. The priest and the Levite refer to the Law and its sacrifices
which are unable to help d. But the good Samaritan is Jesus
who provides the help needed e. The wine represents the blood of Christ; the oil
the anointing of the Holy Spirit f. The inn is the church
the inn-keeper representative of the apostles; the two coins representing baptism and the Lord's Supper 3. As interesting as such interpretations may be... a. Is it really what Jesus is teaching in this parable? b. Or does Jesus have some other lesson that He wants us to glean from it? [In this study we shall review the setting of the parable
and then offer some lessons that I believe are more in keeping with Jesus' original purpose in telling it...] I. THE PARABLE AND ITS SETTING
A. THE CONVERSATION BETWEEN JESUS AND A LAWYER... 1. A lawyer stands up to "test" Jesus - Lk 10:25 a. A "lawyer" in this context would be one well-versed in the Law of Moses b. The word "test" doesn't have to imply negative connotations; it may simply mean the man was seeking to ascertain Jesus' faithfulness to the Law c. But there are some implications that he was seeking to trick Jesus... 1) He "stood" up
perhaps to draw attention to himself 2) Later
he sought to "justify" himself with another question; implying he was interested in more than just a simple answer to his question d. His question was similar to that asked by the rich young ruler (Lk 18:18): "Teacher
what shall I do to inherit eternal life?" 2. Jesus answers the question by pointing him back to the Law - Lk 10:26 a. In so doing
Jesus shows His own confidence in the Law c. In a similar manner Jesus pointed the rich young ruler to the Law - Lk 18:20 b. Keep in mind that at this time the Law was still in force
so the answer was still to be found in it - cf. Mt 5:17-19 3. The lawyer replies with a proper understanding of what the Law taught concerning eternal life - Lk 10:27-28 a. He quotes from Deu 6:5 and Lev 19:18 b. Both which Jesus quoted to another lawyer on a later occasion - cf. Mt 22:34-40 c. Upon these two laws
one to love God
the other to love your neighbor... 1) The entire Law was based 2) Those living while the Law was still in force could "live" (i.e.
be saved) 4. But the lawyer is not finished... - Lk 10:29 a. He desires to "justify" himself (was he embarrassed Jesus answered him so easily?) b. He asks the question which precipitates the parable: "Andwho is my neighbor?"
B. THE PARABLE ITSELF... 1. A man travels from Jerusalem to Jericho 10:30
a. A distance of about 20 miles b. A dangerous road
known as "The Way of Blood" because of the robbers c. Stripped of his clothing and wounded by thieves
he is left half dead 2. Two pass by
doing nothing - Lk 10:31-32 a. The first was a priest
the he second was a Levite b. Both of these were of the religious elite in Israel time 3. A Samaritan comes by and shows compassion - Lk 10:33-35 a. Samaritans were despised by the Jews - cf. Jn 4:9 b. They were the descendants of those imported at the time of the Assyrian captivity (cf. 2 Ki 17:24-41) c. Yet this Samaritan who would have been despised by the Jews shows compassion 1) He bandages the wounds
applying oil and wine (first aid in those days) 2) He puts the wounded man on his own animal and takes him to an inn 3) He gives the innkeeper two denarii (two days' wages) to provide care 4) He tells the innkeeper to spend whatever it takes
and he will repay him when he comes again C. JESUS' FOLLOW-UP TO THE PARABLE... 1. He poses the question: Which of the three proved to be a neighbor? - Lk 10:36 2. The lawyer replies with the obvious answer: "He who showed mercy on him."
3. Jesus then admonishes the lawyer to do likewise 4. Notice that Jesus turned the focus of the original question... a. From "Who is my neighbor?" to "Who was the one that wasneighbor to the one in need?"
b. This indicates that Jesus sought to draw attention to what it means to "Love your neighbor as yourself" [The purpose of the parable
in view of the context and the manner inwhich Jesus applied it
is clear: Jesus teaches who our neighbors really are
and what it means tolove your neighbor as yourself.
Here are some lessons that can be gleaned from the parable when itspurpose is kept in mind...] II. LESSONS FROM THE PARABLE
A. A NEIGHBOR IS ONE IN NEED WHOM WE CAN HELP... 1. One might think that a neighbor is one with whom we share affinities a. Such as being of the same race
nationality
or religion b. I.e.
anyone who is not considered your enemy 2. Yet Jesus put such a concept to rest by using the Samaritan as an example a. The Samaritans were different in race
nationality and religion from the Jews b. There was animosity between them - cf. Jn 4:9; Lk 9:52-53 c. Though considered enemies
the Samaritan was helping a Jew in need 3. And so it is that Christians are to show "hospitality" (lit.
"love of strangers") - cf. Ro 12:13; Mt 5:43-48; Ga 6:10 -- Your neighbor
then
is anyone in need whom you have the ability to help! B. THE INCONGRUITY OF DIVORCING NEIGHBORLINESS FROM RELIGION... 1. Of the three passers-by in the parable
the first two should have been the first to help a. The priest and the Levite should have been influenced by their religion to help b. Indeed they were taught to love the stranger - Lev 19:33-34; Deu 10:17-19
2. When they separated neighborliness from their religion
they became hypocritical a. For the priest would teach the Law
and the Levite would assist in the service b. But failing to "practice what they preach" showed how shallow their devotion to their faith really was 3. As Christians
we need to be sure to practice "pure and undefiled religion"
otherwise we deceive ourselves - cf. Ja1:22 26-27
-- What kind of religion do we have? C. THE COST OF COMPASSION... 1. A willingness to cross social barriers a. As Jesus illustrated in using a Samaritan in this parable b. There should be no religious
racial
or national barriers to showing compassion! 2. A willingness to take risks a. The Samaritan took a great risk by stopping to help 1) What if the robbers were still near by? 2) What if other thieves came by on this road known as "The Way Of Blood"? b. So Christians are called upon to take risks - cf. Lk 6:30 1) How do we know people won't take advantage of our generosity? 2) Perhaps this is an area where we need to have faith in God 3. A willingness to set aside busy schedules a. The Samaritan was on a journey
but took the time to stop and care for the man b. Jesus taught us to take the time to show compassion even when forced - Mt 5:41 1) The first mile may have been forced 2) But the second mile was one to be given out of love 4. A willingness to make sacrifices a. The Samaritan sacrificed more than just time and energy 1) He used some of his own provisions - Lk 10:34 2) He even offered an open-ended agreement to provide for his help - Lk 10:35 b. Jesus taught His disciples to be willing to make sacrifices - Lk 6:29-30
34-35 c. In so doing
we are truly followers of God and walking in love - Ep 5:1-2 CONCLUSION
1. With the parable of "The Good Samaritan"
we are challenged to a higher standard of love a. Higher in that the definition of "neighbor" is more inclusive b. Higher in that the definition of "compassion" is greater 2. This should not be surprising in light of what Jesus told His disciples earlier: "For I say to you
that unless your righteousness exceeds the righteousness of the scribes and Pharisees
you will by no meansenter the kingdom of heaven." (Mat 5:20)
3. What is your righteousness like? That of the priest and Levite
or of the Samaritan? a. Only as we emulate the example of the good Samaritan
can it be said that our righteousness exceeds that of the scribes and Pharisees! b. Only then do we have the assurance of entering the kingdom of heaven! c. Therefore let us heed the words of Jesus to the lawyer who tested Him: "Go and do likewise." Of course
without the salvation that Jesus makes possible
no degreeof righteousness is possible... - cf. Ac 2:36-38; 22:16
－－《Executable
Outlines》