Lucas 10
A.T. Robertson · Citado em PreceptAustin
Lucas 10
Robertson - The peril of such wayside salutations was palaver and delay. The King’s business required haste. Elisha’s servant was not to tarry for salutations or salaams (2 Kings 4:29). These oriental greetings were tedious, complicated, and often meddlesome if others were present or engaged in a bargain.
Lucas 10
Robertson adds "to cling as dust and mud do to shoes. Hence the orientals took off the sandals on entering a house." The kingdom of God has come near - (see notes on kingdom of God on Lk 10:9) The King's ambassadors have come proclaiming the good news of the King and His kingdom.
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Robertson - There was only one trouble with the lawyer’s answer. No one ever did or ever can “do” what the law lays down towards God and man always. To slip once is to fail. So Jesus put the problem squarely up to the lawyer who wanted to know by doing what. Of course, if he kept the law perfectly always, he would inherit eternal life.
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Robertson - This holy joy of Jesus was directly due to the Holy Spirit. It is joy in the work of his followers, their victories over Satan, and is akin to the joy felt by Jesus in John 4:32-38 when the vision of the harvest of the world stirred his heart. The rest of this verse is precisely like Matthew 11:25-26, a peculiarly Johannine passage in Matthew and Luke, but not in Mark. POSB - There is the idea of victorious joy because of the glorious triumph over the arch-enemy Satan. (Luke 10:18-20). Note: this joy comes only from the Spirit; it cannot be worked up. It is a joy of confidence and assurance that arises from down deep within—a confidence and assurance that all is well with God and the victory is won over evil. This was the joy experienced by Christ when the seventy returned. Souls had been snatched from the grip of sin and death, for the power of God over evil had been exercised by men. Satan's fall was assured. God would be victorious within the world as the gospel was carried forth by His servants; the Spirit of God stirred Jesus to rejoice greatly over the victory won. (Borrow Luke Commentary The Preacher's Outline & Sermon Bible) Steven
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Robertson - It is an ecstatic prayer in the presence of the Seventy under the rapture of the Holy Spirit on terms of perfect equality and understanding between the Father and the Son in the tone of the priestly prayer in John 17. We are justified in saying that this prayer of supreme Fellowship with the Father in contemplation of final victory over Satan gives us a glimpse of the prayers with the Father when the Son spent whole nights on the mountain alone with the Father. Here is the Messianic consciousness in complete control and with perfect confidence in the outcome. Here as in Matthew 11:27 by the use of wills to reveal him (boulētai apokalupsai). The Son claims the power to reveal the Father "to whomsoever he wills". This is divine sovereignty most assuredly. Human free agency is also true, but it is full divine sovereignty in salvation that is here claimed along with possession ("all things have been handed over to Me" - paredothē, timeless aorist passive indicative) of all power from the Father. Let that supreme claim stand. The religious leaders thought their access to God was guaranteed through their knowledge and practice of the law. Here Jesus alludes to these Jewish leaders who were ironically (and probably a bit sarcastically) identified as wise and intelligent in contrast to His followers who were depicted as like infants (cf. Mt 18:3-10). God has opened the spiritual eyes of those who are like infants to the truths of the Messiah and His Gospel. (cf Mt 13:10-17). The wise would include "those claiming elevated, esoteric, secret knowledge, like the Gnostics and the followers of the mystery religions." (MacArthur)
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Robertson commenting on Mt 11:27 says "It is the timeless aorist like edothē ("has been given") in Matthew 28:18 and "points back to a moment in eternity, and implies the pre-existence of the Messiah" (Plummer). The Messianic consciousness of Christ is here as clear as a bell. It is a moment of high fellowship. Note epiginōskei twice for "fully know." Note also boulētai = wills, is willing. The Son retains the power and the will to reveal the Father to men." No one knows....who the Father is except the Son - John had in fact written that "No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him." (John 1:18) In John 1:1 we see that "In the beginning was the Word, and the Word was with God, and the Word was God." And in John 1:14 "the Word" becomes a person on earth - "And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth." In answer to Phillip's request "Lord, show us the Father" (John 14:8) Jesus declared "Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, ‘Show us the Father’?" (John 14:9) This is a difficult doctrine and for more discussion you are referred to John MacArthur's sermon What Makes Jesus Rejoice, Part 3 (scroll down about midway to his discussion on Romans 9). and no one knows who the Son is except the Father (pater), and Who the Father(pater) is except the Son, and anyone to whom the Son wills to reveal (apokalupto) Him." - No one (oudeis) means absolutely no one, no exceptions. Knows (ginosko) by experiencing Him which is different that a mere accumulation of known facts about God. Today many in America know about God (our coins have not yet eliminated the phrase "In God we trust!") but they do not really know Him experientially and personally as the One Who sent His Son to save the world. And the reason they don't know Him is because the Son has not willed to "take the lid off" so to speak of the Father's identity. Spiritual truth can only be spiritually discerned and must be spiritually revealed. My Father is a clear counter to all who say Jesus never said He was divine, need to read this passage. Clearly Jesus is claiming equality with God. How can we be so certain? In John 5:18 we read "For this reason therefore the Jews were seeking all the more to kill Him, (Why did they seek to KILL HIM?) because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God." Jesus the Man claimed to be God because He is God! Anyone to whom the Son wills (boulomai) to reveal - Verses like this make some people chaff, but the verse expresses the truth that the only ones who can truly know God as their Father are those to whom Jesus reveals this otherwise hidden spiritual truth. Jesus made a similar statement in John declaring that "No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day." (Jn 6:44) He added "that no one can come to Me unless it has been granted him from the Father.” (John 6:65) In Mt 28:18 Matthew refers to the Son's sovereignty writing "And Jesus came up and spoke to them, saying, “All (without exception) authority (And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. = the right and the might) has been given to Me in heaven and on earth." Hendriksen (Borrow Exposition of the Gospel of Luke) - The Son has whatever the sinner needs. He has whatever is necessary for carrying out his mediatorial task. He was endowed with the Spirit of Jehovah, that is, with the Spirit of wisdom and understanding, counsel and might, knowledge and the fear of Jehovah (Isa. 11:1, 2). All these spiritual qualities and many more have been entrusted to the Mediator by the Father, in order that from him as the Fountain they might flow out to others. Can anything be lacking in the Son’s saving power? No, indeed, for so inexhaustible are his resources that the Father alone knows the Son. It is the Father alone who is able to penetrate to the depths of the Son’s essence, his infinite treasures of wisdom, grace, power, etc. In order to be saved and to live to the glory of God Triune, does the sinner need to know the will of the Father? No one knows who the Father is except the Son … and now notice the significant and very comforting addition: “and anyone to whom the Son chooses to reveal him.” Truly Thou, O Christ, art all I want; More than all in Thee I find. —Charles Wesley (Play this beautiful choral version of Jesus, Lover of my Soul) Spurgeon on who the Father is except the Son - You know that he is the Son of God; you know that he is Jesus of Nazareth; but you do not know him, you cannot know him, as his Father knows him. He is known in his fullness only to the Father.
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Robertson adds "The Son claims the power to reveal the Father “to whomsoever he wills.”...This is divine sovereignty most assuredly. Human free agency is also true, but it is full divine sovereignty in salvation that is here claimed along with possession (paredothē fro paradidomi, timeless aorist passive indicative) of all power from the Father. Let that supreme claim stand." Handed over (betray, commit, entrust, hand over) (3860) paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) generally means “to give something to someone.” It is translated in a number of ways in the New Testament, for example: “hand over, deliver up, be taken care of,” or “administered” (cf. Matthew 25:14); or “to deliver, bring on” a tradition, testimony, doctrine, or commandment (cf. 1 Corinthians 11:2; 15:3; Romans 6:17). It is also used with regard to handing someone over to the court (Matthew 10:17). In Matthew 4:12 it is translated “imprisoned” and can also mean hand over to death (Matthew 17:22). Furthermore, it can also mean “betray,” in the sense of “give over” (Matthew 10:4; John 6:64, 71). Paradidomi in Luke and Acts - Lk. 1:2; Lk. 4:6; Lk. 9:44; Lk. 10:22; Lk. 12:58; Lk. 18:32; Lk. 20:20; Lk. 21:12; Lk. 21:16; Lk. 22:4; Lk. 22:6; Lk. 22:21; Lk. 22:22; Lk. 22:48; Lk. 23:25; Lk. 24:7; Lk. 24:20; ; Acts 3:13; Acts 6:14; Acts 7:42; Acts 8:3; Acts 12:4; Acts 14:26; Acts 15:26; Acts 15:40; Acts 16:4; Acts 21:11; Acts 22:4; Acts 27:1; Acts 28:17 Knows (1097)(ginosko) means to know by experience, not merely the accumulation of known facts. Gingrich - 1. know, come to know Mt 13:11; Lk 12:47f; Jn 8:32; 14:7; Acts 1:7; 19:35; 1 Cor 3:20; 13:9, 12; 2 Cor 5:16; 1 Jn 4:2, 6; it struck me Mt 25:24. Imperative = you may be quite sure Mt 24:33, 43; Jn 15:18.—2. learn (of), ascertain, find out Mt 9:30; Mk 6:38; 15:45; Lk 24:18; Jn 4:1; Ac 17:20; 21:34 .—3. understand, comprehend Mk 4:13; Jn 8:43; 10:6; Ac 8:30, Acts 21:37; 1 Cor 2:8, 11, 14; have the law at one's fingertips Ro 7:1.—4. perceive, notice, realize Mk 5:29; 7:24; Lk 8:46; Jn 6:15; Ac 23:6.—5. acknowledge, recognize Mt 7:23; Jn 1:10; choose 1 Cor 8:3; Gal 4:9.—6. euphemistically, of sex relations know Mt 1:25; Lk 1:34. Ginosko in Luke and Acts - Lk. 1:18; Lk. 1:34; Lk. 2:43; Lk. 6:44; Lk. 7:39; Lk. 8:10; Lk. 8:17; Lk. 8:46; Lk. 9:11; Lk. 10:11; Lk. 10:22; Lk. 12:2; Lk. 12:39; Lk. 12:46; Lk. 12:47; Lk. 12:48; Lk. 16:4; Lk. 16:15; Lk. 18:34; Lk. 19:15; Lk. 19:42; Lk. 19:44; Lk. 20:19; Lk. 21:20; Lk. 21:30; Lk. 21:31; Lk. 24:18; Lk. 24:35; Acts 1:7; Acts 2:36; Acts 8:30; Acts 9:24; Acts 17:13; Acts 17:19; Acts 17:20; Acts 19:15; Acts 19:35; Acts 20:34; Acts 21:24; Acts 21:34; Acts 21:37; Acts 22:14; Acts 22:30; Acts 23:6 Wills (1014)(boulomai) refers to a settled desire, one born of or springing from reason and not from emotion. Steven
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Robertson - A beatitude, the same adjective as in Matt. 5:3–11. A beatitude of privilege very much like that in Matt. 5:13–16. Jesus often repeated his sayings.A beatitude, the same adjective as in Matt. 5:3–11. A beatitude of privilege very much like that in Matt. 5:13–16. Jesus often repeated his sayings. The expression of [humeis] makes “you” very emphatic in contrast with the prophets and kings of former days.
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Robertson observes that this means "Literally, "By doing what shall I inherit eternal life?" Note the emphasis on works or "doing" (poiēsas). The form of his question shows a wrong idea as to how to get it." Compare the question in Mt 22:36 - "Teacher, which is the great commandment in the Law?” Faith Life Study Bible on Mt 22:36 says "Among ancient Jewish legal experts, there was an ongoing attempt to prioritize the commandments. Their debates considered which laws were “light” and which were “weighty.” In this case (Mt 22:35 = another lawyer!), their goal was not to gain insight from Jesus but to induce Him to say something they could use to discredit Him." Joseph Parker quips that "He asked a right question, but he asked in a wrong spirit."
Lucas 10
Robertson notes that ekpeirazo is in "Present active participle, conative idea, trying to tempt Him....The spirit of this lawyer was evil. He wanted to entrap Jesus if possible." Zodhiates - Sinners are said to tempt God (Mt. 4:7; Luke 4:12, Lk 10:25 all previous use ekpeirázō; Acts 5:9 = peirazo; 1 Cor. 10:9), putting Him to the test, refusing to believe Him or His Word until He has manifested His power. (The root verb) Peirázō is predominantly used to try someone in order to show he is not approved of God but reprobate, in the hope that he will break down under the proof. Peirázō is also used for Satan’s solicitations (Matt. 4:1; 1 Cor. 7:5; Rev. 2:10). (Borrow The Complete Word Study Dictionary: New Testament) Louw-Nida - to try to learn the nature or character of someone or something by submitting such to thorough and extensive testing (Borrow Greek-English lexicon of the New Testament : based on semantic domains) BDAG - The idea is to entrap someone into giving information that will jeopardize the person. To entice to do wrong by offering attractive benefits, tempt, Of a midwife who checked Mary’s virginity and was dismayed that she had put God to proof! To entice to do wrong by offering attractive benefits, tempt. Thayer on ekpeirazo in 1 Cor 10:9 - by irreligion and immorality to test the patience or the avenging power of Christ (exalted to God's right hand), (Borrow A Greek-English lexicon of the New Testament, and other early Christian literature) TDNT on secular use -A rare religious use is for tempting the deity by testing the truth of an oracle. (On tempting God TDNT adds) The OT offers many instances of human tempting of God. In Ex. 17:2 Moses asks why the complaining people are putting God to the test. Num. 14:22 contains God's judgment on those who put him to the proof. To tempt God is to fail to accept his power or his will to save. It is to challenge him in doubt and unbelief. True love of God rules out the testing of God (Dt. 6:16-17 ). The strong tradition that one must not tempt God explains the reasoning of Ahaz in Is. 7:12, although in this case the prohibition does not apply, for God offers a sign.....Tempting God. In 1 Cor. 10:9 Paul uses an OT illustration to back up his warning that believers must not “test” or “challenge” God. Heb. 3:8-9 quotes Ps. 95 to the same effect. In Acts 5:9 Peter accuses Ananias and Sapphira of challenging the Spirit by their deceit, for the Spirit sees all things. In 15:10 Peter warns the assembly not to test God by imposing the law on Gentile believers, for by means of the vision God has shown that their freedom from the law is in accordance with his will. (Borrow Kittel's Theological Dictionary of the New Testament : abridged in one volume) Ekpeirazo - 4x in 4v - Usage: put(2), put...to the test(1), test(2), try(1). Matthew 4:7 Jesus said to him, "On the other hand, it is written, 'YOU SHALL NOT PUT THE LORD YOUR GOD TO THE TEST.'" Luke 4:12 And Jesus answered and said to him, "It is said, 'YOU SHALL NOT PUT THE LORD YOUR GOD TO THE TEST.'" Luke 10:25 And a lawyer stood up and put Him to the test, saying, "Teacher, what shall I do to inherit eternal life?" 1 Corinthians 10:9 Nor let us try the Lord, as some of them did, and were destroyed by the serpents. (Referring to Nu 21:4-9, 5 "The people spoke against God and Moses") Ekpeirazo - 4x in the Septuagint - Deuteronomy 6:16 "You shall not put the LORD your God to the test, as you tested Him at Massah. Deuteronomy 8:2 "You shall remember all the way which the LORD your God has led you in the wilderness these forty years, that He might humble you, testing you, to know what was in your heart, whether you would keep His commandments or not. Deuteronomy 8:16 "In the wilderness He fed you manna which your fathers did not know, that He might humble you and that He might test you, to do good for you in the end. Psalm 78:18 And in their heart they put God to the test By asking food according to their desire. Teacher (Luke's equivalent of a Jewish Rabbi)(1320)(didaskalos from didasko = teach to shape will of one being taught by content of what is taught <> cp didaskalía) is one who provides instruction or systematically imparts truth. The teacher teaches in such a way as to shape will of one being taught by content of what is taught. Someone else has said that "The great teacher is the one who turns our ears into eyes so that we can see the truth." Henry Brooks added that "A (Bible) teacher affects eternity; he can never tell where his influence stops!" Didaskalos refers to Jesus (the Master Teacher) in 41 of 58 NT uses. Twice Jesus calls Himself Teacher (Mt 26:18, Jn 13:13-14). He is referred to as Teacher by His disciples (Mk 4:38; 9:38; 13:1; Lk 7:40; 21:7), by the Pharisees (Mt 8:19, 12:38), by Pharisees and Herodians (Mt 22:16); Sadducees (Mk 12:19), a teacher of the law (Mk 12:32), Jewish deceivers (Lk 20:21); the rich young ruler (Lk 18:18), tax collectors (Lk 3:12) and His friend Martha (Jn 11:28). As an aside someone has said our great Teacher writes many of His best lessons on the blackboard of affliction. Richards writes that "Jesus’ teaching focused on shaping the hearers’ perception of God and God’s kingdom, and thus it dealt with the implications of a personal relationship with God. In John’s Gospel, much of Jesus’ public instruction focused on himself and his own place as Son of God." (Expository Dictionary of Bible Words) Mounce makes the point that when the Jewish leaders called Jesus "Teacher", they may not have been sincere "For instance, in Lk 10:25 an expert in the law comes to test Jesus and calls him didaskalos. However, attempts to expose him as a pretender to the title of teacher are unsuccessful and therefore serve to endorse his status as rabbi (Mt 22:46; Mk 12:34; Lk 20:39). (Mounce's Complete Expository Dictionary of Old & New Testament Words) Didaskalos - 58v - Teacher(41), teacher(10), teachers(8). Matt. 8:19; Matt. 9:11; Matt. 10:24; Matt. 10:25; Matt. 12:38; Matt. 17:24; Matt. 19:16; Matt. 22:16; Matt. 22:24; Matt. 22:36; Matt. 23:8; Matt. 26:18; Mk. 4:38; Mk. 5:35; Mk. 9:17; Mk. 9:38; Mk. 10:17; Mk. 10:20; Mk. 10:35; Mk. 12:14; Mk. 12:19; Mk. 12:32; Mk. 13:1; Mk. 14:14; Lk. 2:46; Lk. 3:12; Lk. 6:40; Lk. 7:40; Lk. 8:49; Lk. 9:38; Lk. 10:25; Lk. 11:45; Lk. 12:13; Lk. 18:18; Lk. 19:39; Lk. 20:21; Lk. 20:28; Lk. 20:39; Lk. 21:7; Lk. 22:11; Jn. 1:38; Jn. 3:2; Jn. 3:10; Jn. 8:4; Jn. 11:28; Jn. 13:13; Jn. 13:14; Jn. 20:16; Acts 13:1; Rom. 2:20; 1 Co. 12:28; 1 Co. 12:29; Eph. 4:11; 1 Tim. 2:7; 2 Tim. 1:11; 2 Tim. 4:3; Heb. 5:12; Jas. 3:1 Inherit (2816)(kleronomeo from kleros = a pebble used in casting lots as in Acts 1:26 and then the allotted portion or inheritance, and so a lot, heritage, inheritance + nemomai = to possess or distribute; see Kleronomos) means to receive a lot or share of an inheritance, inherit a portion of property or receive a possession as gift from someone who has died.
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Robertson - The lawyer’s answer is first from the Shema (Deut. 6:3; 11:13) which was written on the phylacteries. The second part is from Lev. 19:18 and shows that the lawyer knew the law. At a later time Jesus himself in the temple gives a like summary of the law to a lawyer (Mark 12:28–34=Matt. 22:34–40) who wanted to catch Jesus by his question. There is no difficulty in the two incidents. God is to be loved with all of man’s four powers (heart, soul, strength, mind) here as in Mark 12:30. With all your heart (kardia) - "Literally, out of thy whole heart. The heart, not only as the seat of the affections, but as the centre of our complex being—physical, moral, spiritual, and intellectual." (Vincent) With all your soul (psuche) - "Soul word is often used in the New Testament in its original meaning of life. See Mt. 2:20; 20:28; Acts 20:10; Ro 11:3; John 10:11. Hence, as an emphatic designation of the man himself. See Matt. 12:18; Heb. 10:38; Luke 21:19. So that the word denotes “life in the distinctness of individual existence” (Cremer)." (Vincent) With all your mind (dianoia) - "The faculty of thought: understanding, especially the moral understanding." (Vincent) With all your strength (ischus) refers to possession of qualities required to do something or to get something done. A muscular man’s big muscles display his might, even if he doesn’t use them. NET Note - The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being. NIV Study Bible - Elsewhere Jesus uses these words in reply to another question (see Mt 22:35-40; Mk 12:28-31), putting the same two Scriptures together (Lev 19:18; Dt 6:5). Whether a fourfold love (heart, soul, strength and mind, as here and in Mk 12:30) or threefold (Dt 6:5; Mt 22:37; Mk 12:33), the significance is that total devotion is demanded. Love your neighbor as yourself - This is the crucial means of evaluating our love for our neighbor because few of us have any difficulty loving ourselves, so that is a perfect measure of our love for others. And as Jesus teaches below this love is based on deeds not words. Furthermore, it should be noted that these two commandments are integrally related so that if we say we love God but don't show love (deeds note just words) to man, we really do not love God! As John says "Little children, let us not love with word or with tongue, but in deed and truth." (1Jn 3:18+) Joseph Parker - "Love of God means love of man. Religion is the divine side of philanthropy; philanthropy is the practical side of religion. We must first be right with God, or we never can be right with man. If we begin by endeavouring to get right with our neighbour, we shall fail. But if we begin by establishing right relations with God, according to the conditions which he himself has laid down, we shall find that being right with God our whole life is elevated and all social relationships are redeemed from error, and our neighbour is loved with a lofty and pure charity." (Inheriting Eternal Life ) QUESTION - What does it mean to love the Lord with all your heart, soul, mind, and strength? ANSWER - “Hear, O Israel: The LORD our God, the LORD is one. Love the LORD your God with all your heart and with all your soul and with all your strength” (Deuteronomy 6:4–5). This is known as the Shema, taken from the first word “hear” in Hebrew. Modern Jews consider the recital of the Shema both evening and morning to be one of their most sacred duties. It was cited by Jesus as the “greatest commandment in the Law” (Matthew 22:36–37). This command seems to be impossible to obey. That’s because, in the natural state of man, it is impossible. There is no greater evidence of the inability of man to obey God’s Law than this one commandment. No human being with a fallen nature can possibly love God with all his heart, soul, and strength 24 hours a day. It’s humanly impossible. But to disobey any commandment of God is sin. Therefore, even without considering the sins we commit daily, we are all condemned by our inability to fulfill this one commandment. This is the reason Jesus continually reminded the Pharisees of their inability to keep the Law of God. He was trying to get them to see their utter spiritual bankruptcy and their need for a Savior. Without the cleansing of sin that He provides, and the empowering presence of the Holy Spirit who lives in the hearts of the redeemed, loving God to any degree is impossible. But, as Christians, we have been cleansed from sin and we do have the Spirit. So how do we begin to love God the way we should? Just as the man in Mark 9:24 asked God to help his unbelief, so too we can ask God to help us in areas where we don’t love Him with all our heart, soul, mind, and strength. It is His power that we need to do the impossible, and we begin by seeking and appropriating that power. In most cases, our love and affection for God grows more intense as time goes by. Certainly, young Christians newly saved are very much aware of the love of God and their love for Him. But it is through the witness of God’s faithfulness during times of struggle and trial that a deep love for God grows and grows. Over time, we witness His compassion, mercy, grace, and love for us, as well as His hatred for sin, His holiness, and His righteousness. We cannot love someone we don’t know, so knowing Him should be our first priority. Those who pursue God and His righteousness, who take seriously the command to love Him above all else, are those who are consumed with the things of God. They are eager to study God’s Word, eager to pray, eager to obey and honor God in all things, and eager to share Jesus Christ with others. It is through these spiritual disciplines that the love for God grows and matures to the glory of God. GotQuestions.org Luke 10:28 And He said to him, "You have answered correctly; DO THIS AND YOU WILL LIVE. You have answered correctly: Lu 7:43 Mk 12:34 DO THIS AND YOU WILL LIVE: Lev 18:5 Ne 9:29 Eze 20:11,13,21 Mt 19:17 Ro 3:19 10:4 Ga 3:12 Multiple Resources on Luke 10 (includes the sermons below) Luke 10:25-29 What Makes Jesus Rejoice, Part 3 - John MacArthur Luke 10:25-37 Salvation and Good Works - Steven Cole Luke 10:25-37 The Good Samaritan - C H Spurgeon
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Robertson adds "The Jews split hairs over this question and excluded from “neighbor” Gentiles and especially Samaritans. So here was his loop-hole. A neighbor is a nigh dweller to one, but the Jews made racial exceptions as many, alas, do today. The word plesion here is an adverb (neuter of the adjective plēsios) meaning ho plēsion ōn (the one who is near), but [ōn] was usually not expressed and the adverb is here used as if a substantive. Eight of 17 uses of plesion occur in a citation of or allusion to Leviticus 19:18: “You shall love your neighbor (plēsion, Septuagint) as yourself” (Mt 5:43; 19:19; 22:39; Mk 12:31; Luke 10:27; Ro 13:9; Gal 5:14; Jas 2:8). It should be noted that the TDNT entry states that "there is allusion to Lev. 19:18 in 12 instances." (Borrow Kittel's Theological Dictionary of the New Testament : abridged in one volume)
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Robertson on robbers - to be surrounded by robbers. A common experience to this day on the road to Jericho. The Romans placed a fort on this “red and bloody way.” These were bandits, not petty thieves. Vincent on robbers (plestais). See on Matt. 26:55 (It is more than a petty stealer; rather one with associates, who would require an armed band to apprehend him.) These were not petty stealers, but men of violence, as was shown by their treatment of the traveler. The road from Jerusalem to Jericho passed through a wilderness (Josh. 16:1), which was so notorious for robberies and murders that a portion of it was called “the red or bloody way,” and was protected by a fort and a Roman garrison. Vincent on stripped. Not of his clothing only, but of all that he had. Vincent on beat him - (Literally, “placing strokes or blows”) having laid on blows (plegas ~ plagues!). Blows or stripes is the usual sense of the word in the New Testament. See Lk 12:48; Acts 16:23. It has the metaphorical sense of plagues in Rev 15:1, 6, 8, etc. Half dead (2253)(hemithanes from hemi- = half + thnesko = to die) describes a state of grievous injury or ill health, even on the verge of death. This is a vivid picture of the brutality of the robbery. Vincent on leaving him half-dead - "The full force of the expression cannot be rendered into English. The word τυγχάνοντα throws an element of chance into the case. Lit., happening to be half dead; or “leaving him half dead, as it chanced;” his condition being a matter of unconcern to these robbers. The word ἡμιθανῆ, half dead, occurs nowhere else in the New Testament." Replied (5274)(hupolambano from hupo = under + lambano = to take) means literally to take from someone, to take up and so to cause to ascend (Acts 1:9 "received Him out of their sight"). Figuratively hupolambano means to take up the discourse (to reply, to introduce a response to a question as here in Lk 10:30, Lxx of Job 2:4; 4:1; 6:1; Da 3:9), or to take up (an idea) in thought (to suppose, think as in Acts 2:15, Lk 7:43, Lxx - Job 25:3). Finally, it could mean to support or help someone, to receive them as a guest, h (3 John 1:8 in context including material help). Robertson - to take up literally, and then in thought and speech, old verb, but in this sense of interrupting in talk only in the N. T. Hupolambano - 5x in 5v - Usage: received(1), replied(1), support(1), suppose(2). Luke 7:43 Simon answered and said, "I suppose the one whom he forgave more." And He said to him, "You have judged correctly." Luke 10:30 Jesus replied and said, "A man was going down from Jerusalem to Jericho, and fell among robbers, and they stripped him and beat him, and went away leaving him half dead. Acts 1:9 And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight. Acts 2:15 "For these men are not drunk, as you suppose, for it is only the third hour of the day; 3 John 1:8 Therefore we ought to support such men, so that we may be fellow workers with the truth. Hupolambano - 38x in the Septuagint especially prominent in the Book of Job - 2 Chr. 25:8; Est. 8:12; Job 2:4; 4:1; 6:1; 8:1; 9:1; 11:1; 12:1; 15:1; 16:1; 18:1; 19:1; 20:1f; 21:1; 22:1; 23:1; 25:1, 3; 26:1; 32:6, 17; 34:1; 35:1; 40:3, 6; Job 42:1 ("Job answered the Lord"); Ps. 17:12; 30:1; 48:9; 50:21; 68:16; 73:16; Jer. 37:9; Dan. 2:30; 3:9, 28; James Smith - THE GOOD SAMARITAN.Luke 10:30-37. "He is bound to me, For human love makes aliens near of kin."—Ingelow. This lawyer, being "willing to justify himself, said unto Jesus, And who is my neighbour?" (v. 29). The world has never seen anyone better fitted to answer such a question than Jesus. "He knew what was in man." There are but few who are not willing to justify themselves in their neglect of that mercy (v. 37) which constitutes true neighbourliness. This is a parable, beloved, for the Samaritan's sake. A beautiful reflection of the mercy of God in Christ Jesus, unexpectedly coming into contact with a destitute and alien heart. Observe here— I. A Threefold Misery. He was— 1. STRIPPED OF HIS RAIMENT (v. 30). This certain man in going down from Jerusalem to Jericho, a distance of about eighteen miles, fell among thieves and was stripped. Ever since the fall of Adam this world has been a den of thieves. Every man's business, more or less, is just to get out of others all he possibly can. Only those taught of God can look, not at their own, but at the good of others. All who fall into the clutches of sin and iniquity are sure to be stripped of their raiment of righteousness and of their "garment of praise." The devil is still seeking whom he may devour. 2. WOUNDED (v. 30). He in all likelihood received His wounds in His desperate attempts to withstand the robbers. Our own strength and wits are a poor defence against the sudden onslaughts of evil. The morally wounded and disabled in the battles of life are found lying everywhere along the highways of human concourse. Their name is legion who have sunk into the ditch of a city slum through being stripped of their reputation and having their hopes and prospects wounded to the death (Isa. 1:6). 3. HALF DEAD (v. 30). In this wretched condition he could do nothing but wait and pray. Waiting for the compassion of some loving heart and the kindly touch of some neighbourly hand. To be half-hearted about anything is to be half-dead to the matter. With regard to the things eternal, how many are half-dead and quite unconscious of it. Backsliders in heart (Rev. 3:16). But let us not in our pride condemn this poor outcast, for if we had gone the same way we might have been in the same plight. If we had gone the way of those who are born and reared in the city slum, or in dark heathendom, what better would we be than they are? II. A Threefold Attitude. In the Priest, the Levite, and the Samaritan we see three different attitudes toward the helpless and unfortunate. That of— 1. PERFECT INDIFFERENCE. "The priest passed by on the other side" (Lk 10:31). This priest was doubtless on his way home from the Temple service. In the discharge of his ceremonial duties he is very punctilious, and would pass by nothing, but a needy, dying brother by the wayside is unworthy of his notice. "Weighed in the balance and found wanting." No hope can on the Law be built. 2. INTERESTED CURIOSITY. "The Levite came and looked, and passed by on the other side" (Lk 10:32). This man is a type of those who are not a little inquisitive, but who are not even a little compassionate. They want to know, but they don't want to help. This Levite could tell a story about this poor man when he went home, and justify his heartless conduct by saying that the place was too dangerous for him to tarry and lift the fallen. He also by his act is "weighed in the balance and found wanting" (1 John 3:17). 3. PRACTICAL SYMPATHY. "The Samaritan came where he was, and had compassion on him," etc. (Lk 10:33-35). Although the Jews had no dealings with the Samaritans, this Samaritan in mercy would have dealings with the half-dead Jew. This is the point in the parable. A despised one, compassionates, shows mercy, and saves one who was living at enmity with him, thus manifesting that love of God in Christ Jesus which stoops to show mercy with a self-sacrifice that slays the enmity (Eph. 2:16). The Good Samaritan bears the features of the despised Nazarene, who comes to seek and save the lost. (1). "He came where he was." Christ comes to us right where we are. In our stripped and wounded condition we could do nothing for ourselves (Ro 5:6). (2). "He had compassion on him" (Lk 10:33). His heart was moved toward him. The Salvation of Christ was heart work. "He loved us, and gave Himself for us." (3). "He bound up his wounds, pouring in oil and wine." Although we are full of wounds and bruises (Isa. 1), Christ can bind up and heal (Luke 4:18). This He does by the oil of His Spirit and the wine of His Word. (4). "He set him on his own beast." Those whom the Lord lifts up are also set in His own place. "Now are we the Sons of God." (5). "He brought him to an inn." The saved of the Lord also find shelter and new friendships. (6). "He took care of him." In the Salvation of Christ there is not only a great deliverance, but also a special providence (Rom. 8:28). He careth for you. (7). He left a promise concerning him (Lk 10:35). Our Great Shepherd has also left enough for our need during His absence in "the exceeding great and precious promises." "And inasmuch as ye did it unto these, ye did it unto Me." "When I come again I will repay thee." The Great Lesson. Christ has suffered for us, leaving us an example that we should follow His steps (1 Peter 2:21). "Go thou and do likewise" (Lk 10:37). Exercise Your Right: Luke 10:30-37 Let our people also learn to maintain good works, to meet urgent needs. —Titus 3:14 Thomas Jefferson, who in 1776 wrote the first draft of the US Declaration of Independence, took it for granted that all of us possess certain God-given, “unalienable rights.” Yet, even in a democracy, there is fierce discussion about who is entitled to what rights. Christians can look at rights from another perspective. Instead of being concerned about ourselves, we can think about what others need. In that sense, we have the “right” to help others, just as the Good Samaritan did (Luke 10:30-37). This parable is an illustration of our Savior’s own example, for we read in Acts 10:38 that He “went about doing good.” Believers ought to follow Jesus’ example and be “do-gooders.” Even though that term is often used negatively, we who are grateful for God’s redemptive grace want to share with others the good things He gives to us. To weary souls along life's road, Help me, O Lord, to share their load; To fallen souls enslaved in sin, Help me, O Lord, their souls to win. —Jarvis A heart that is open to Christ will be open to those He loves. Luke 10:31 "And by chance a priest was going down on that road, and when he saw him, he passed by on the other side. they stripped him and beat him,: And by chance : Ru 2:3 *marg: 2Sa 1:6 Ec 9:11 a priest was going down on that road: Jer 5:31 Ho 5:1 6:9 Mal 1:10 he passed by on the other side: Job 6:14-21 Ps 38:10,11 69:20 142:4 Pr 21:13 24:11,12 Jas 2:13-16 1Jn 3:16-18 Multiple Resources on Luke 10 (includes the sermons below) Luke 10:30-37 The Good Samaritan - John MacArthur Luke 10:25-37 Salvation and Good Works - Steven Cole The Good Samaritan - Hampton Keathley IV Luke 10:25-37 The Good Samaritan - C H Spurgeon From Bible Places- The Ascent of Adummim THE PRIEST'S PERFECT INDIFFERENCE And by chance a priest (hiereus) was going down (Imperfect tense = was going down) on that road, and when he saw him, he passed by (antiparerchomai) on the other side - This is the only time Jesus used by chance, which means essentially by coincidence. "The phrase by chance adds an initial note of hope and fortune to the expectation in the story. (NET Note) Jerusalem was situated on a hill (about 2500 feet above sea level) and Jericho was lower in fact it was 846 feet below sea level, which amounts to a going down of over 3300 feet. John
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Robertson - Imperfect passive of perispaō, an old verb with vivid metaphor, to draw around. One has sometimes seen women whose faces are literally drawn round with anxiety, with a permanent twist, distracted in mind and in looks. With all her preparations - Young's Literal = "about much serving." Martha was preparing the physical food to feed the Anointed One, while Mary was taking in the spiritual food which would prepare her for her later work of anointing the Anointed One's feet! (John 12:1-3) In this story Martha wants her efforts to be recognized, to be noticed, whereas in a later episode she quietly prepares the meal with no complaints (John 12:1-3). She seems to have been transformed (cp 2 Cor 3:18+). She must have learned from Jesus' words in Lk 10:42, learning to listen to Him and partaking of the "good part" by sitting and listening and meditating to the Word of the Lord and by worshiping the Lord of the Word.
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Robertson - Seeming to imply that the Levite went farther than the priest in coming near to the wounded man, and, having observed his condition, passed on. NET Note agrees with
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Robertson - I will repay (ego apodōsō). Emphatic. What he had paid was merely by way of pledge. He was a man of his word and known to the innkeeper as reliable. Rod Mattoon Can you be an encouragement to someone in need? Is there someone who needs the Lord that you can speak to about Christ? Then do something about it! Be a neighbor! Let me say that we must never imagine that we are merciful because we feel compassionate toward someone in distress. Mercy means active goodwill. This was well understood by the nineteenth-century preacher who happened across a friend whose horse had just been accidentally killed. While a crowd of onlookers expressed empty words of sympathy, the preacher stepped forward and said to the loudest sympathizer, "I am sorry five pounds. How much are you sorry?" Then he passed the hat. True mercy and compassion demands action, involvement, and doing the best you can. In Elmer Bendiner's book, The Fall of Fortresses, he describes one bombing run over the German city of Kassel: Our B-17 (THE TONDELAYO) was barraged by flak from Nazi antiaircraft guns. That was not unusual, but on this particular occasion, our gas tanks were hit. Later, as I reflected on the miracle of a twenty-millimeter shell piercing the fuel tank without touching off an explosion, our pilot, Bohn Fawkes, told me it was not quite that simple.59 On the morning following the raid, Bohn had gone down to ask our crew chief for that shell as a souvenir of unbelievable luck. The crew chief told Bohn that not just one shell, but eleven, had been found in the gas tanks. Only one was needed to blast us out of the sky. It was as if the sea had been parted for us. Even after thirty-five years, so awesome an event leaves me shaken, especially after I heard the rest of the story from Bohn. He was told that the shells had been sent to the armorers to be defused. The armorers told him that Intelligence had picked them up. They could not say why at the time, but Bohn eventually sought out the answer. Apparently when the armorers opened each of those shells, they found no explosive charge. They were clean as a whistle and just as harmless. Empty? Not all of them. One contained a carefully rolled piece of paper. On it was a scrawl in Czech. The Intelligence people scoured our base for a man who could read Czech. Eventually, they found someone to decipher the note. It set us marveling. The translated note read: "This is all we can do for you now." It evidently was written by a Czech slave who did the best that he could to get involved in helping the Allied forces in WW2. Beloved, when we get involved in our church, in the lives of people that need the Lord, in the lives of people that need our encouragement, it will be a beautiful day in the neighborhood. POSB - Summary The good Samaritan placed compassion before everything: prejudice, opinion, work, time, energy, and money. The good Samaritan teaches beyond question who our neighbor is. The good Samaritan gave his heart, his compassion, his all in order to help the desperate man. 1) The injured man was a Jew. The good Samaritan and the Jew were of different races—races who hated and despised each other. No prejudice has ever run any deeper than the prejudice between these two (see note—Lu. 10:33). Yet the good Samaritan had a sense of common humanity. He was a man who saw another man—not as a Jew and not as an enemy. This was most strange, for the Jews cursed the Samaritans, and there was the likelihood that the injured Jew would curse the Samaritan when he had recovered. However, despite all, the good Samaritan saw a fellow human being in desperate need, and he was moved with compassion for him. 2) The good Samaritan gave up his work, time, and energy to help the man. Note what he did. Each step is significant in showing how we are to love our neighbors. ⇒ He went to him: went forth, reached out personally to help. ⇒ He bound up his wounds: eased his pain. ⇒ He poured oil and wine into his wounds: gave of his own goods. ⇒ He set him on his own beast: sacrificed his own comfort. ⇒ He provided rooming for him: provided the basic necessities. ⇒ He took care of him: nursed, looked after him personally. Note the time, energy, and money involved in this. Showing love to one’s neighbor is putting love into action; and putting love into action requires time, energy, and money. Love is not just an idea or a feeling toward God. It is practical acts and commitment to help any who need help. 3) The good Samaritan saw to it that continued compassion and care were given. Two denarii amounted to somewhere between twenty-four to forty-eight days of room and board, a considerable sum. And note: the good Samaritan said that if it cost more, he would pay it when he returned. The good Samaritan saw a desperate need and did all he could to help. (Borrow Luke Commentary The Preacher's Outline & Sermon Bible) Luke 10:36 "Which of these three do you think proved to be a neighbor to the man who fell into the robbers' hands?" do you think: Lu 7:42 Mt 17:25 21:28-31 22:42 proved to be a neighbor: Lu 10:29 Multiple Resources on Luke 10 (includes the sermons below) Luke 10:30-37 The Good Samaritan - John MacArthur Luke 10:25-37 Salvation and Good Works - Steven Cole The Good Samaritan - Hampton Keathley IV Luke 10:25-37 The Good Samaritan - C H Spurgeon JESUS' CONCLUDING QUESTION TO THE LAWYER Which of these three do you think proved to be a neighbor (plesion) to the man who fell into the robbers' hands? - Like a skilled attorney Jesus forces the lawyer to draw the obvious conclusion and in so doing answering his own question about who is my neighbor. "Jesus reversed the question the expert in religious law asked in Lk 10:29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply."(NET Note) Leon
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Robertson - The Holy Spirit lays hold of our weaknesses along with (sun) us and carries His part of the burden facing us (anti) as if two men were carrying a log, one at each end. This verb sunantilambanomai depicts the action of a person coming to another’s aid by taking hold over against that person, of the load he or she is carrying. The person helping does not take the entire load, but helps the other person in his endeavor.