Luke 10:26

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.

Luke 10:26-27 . Πῶς ἀναγινώσκεις ] מאי קראת , a customary Rabbinical formula to give occasion to a scriptural citation, Lightfoot, p. 794. πῶς ] how, that is, with what words, not instead of τί (Kypke and others). Comp. πῶς φῆς , πῶς λέγεις , πῶς δοκεῖς , and the like. Observe that ἐν τῷ νόμῳ is placed first for the sake of emphasis, and that the doubled expression of the question indicates the urgency of the questioner. Lechler in the Stud. u. Krit. 1854, p. 802, is wrong in explaining the passage as if it were πῶς σὺ ἀναγ . Luke 10:27 . The lawyer quotes Deuteronomy 6:5 along with Leviticus 19:18 . The Jews had to repeat daily morning and evening the former passage, together with Deuteronomy 11:13 ff. (Berac. f. 3. 3; comp. on Mark 12:29 ); it appeared also on the phylacteries (see on Matthew 23:5 ), but not Leviticus 19:18 ; hence the opinion of Kuinoel: “Jesum digito monstrasse thecam illam, qua se ornaverat legis peritus,” must be rejected. The reason why the lawyer answered entirely in the meaning of Jesus, and especially adds the passage from Leviticus, is found in the fact that his attention was directed not to what had immediately preceded, but to the problem τίς ἐστί μου πλησίον ; and that he used the question τί ποιήσας κ . τ . λ ., Luke 10:25 , only as an introduction thereto.

To this question, familiar as he was with the principles of Jesus, he must have expected an answer in which the duty of the love of one’s neighbour was not wanting, and thereto he would then attach the special question meant to tempt him, viz. τίς ἐστί μου πλησίον ; But since the dialogue takes such a turn that he himself becomes the respondent, he gives the answer which he had expected from Jesus; and now for his own self-justification—to show, to wit, that notwithstanding that correct answer, he did not ask his question without reason, but still needs more detailed instruction, he adds the problem under cover of which the temptation was to be brought in. The questioner, unexpectedly made to play the part of the respondent, thus keeps his object in view with presence of mind and craftiness, and it can neither be asserted that by his reply, in keeping with the meaning of Jesus, he at once gave himself up as a captive (de Wette), nor that this reply was not suggested till the question of Jesus was interposed (Bleek).

Luke 10:26 . Νόμῳ , in the law ) This is apposite in reference to νόμικον , a lawyer, a teacher of the law , Luke 10:25 .— πῶς , how ) The Jews used daily to repeat the subsequent text. We must read Scripture often, but also daily [with due care to ascertain its spiritual meaning] [It is your duty to strive to attain the scope of Scripture.—V. g.]

Verse 26. - He said unto him, What is written in the Law? The Lord replied, perhaps pointing to one of the phylacteries which the lawyer wore on his forehead and wrist. These phylacteries were little leather boxes (the dimensions of these varied from the size of an ordinary hazelnut, to that of a large walnut, and even in some cases much larger). In these leather boxes were little parchment rolls containing certain texts from the Pentateuch. Certainly the first of the two great rules, that concerning God , was one of these texts ( Deuteronomy 6:5 ); possibly, but not certainly, the second concerning the neighbour formed another text. Luke 10:26

What is written ... - Jesus referred him to the "law" as a safe rule, and asked him what was said there. The lawyer was doubtless endeavoring to justify himself by obeying the law. He trusted to his own works. To bring him off from that ground - to make him feel that it was an unsafe foundation, Jesus showed him what the law "required," and thus showed him that he needed a better righteousness than his own. This is the proper use of the law. By comparing ourselves with "that" we see our own defects, and are thus prepared to welcome a better righteousness than our own - that of the Lord Jesus Christ. Thus the law becomes a schoolmaster to lead us to him, Galatians 3:24 .