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The good Samaritan

Luke 10:25–37 · Journey to Jerusalem

Scripture

Luke 10:25–37

nd, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? 26He said unto him, What is written in the law? how readest thou? 27And 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. 28And he said unto him, Thou hast answered right: this do, and thou shalt live. 29But he, willing to justify himself, said unto Jesus, And who is my neighbour? 30And 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. 31And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. 32And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 33But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, 34And 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. 35And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. 36Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? 37And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.

King James Version · public domain

Lluka 10:25–37

dhe na tek ungrit një nomtar, dyke ngar’ atë, e dyke thënë, Mësonjës, ç’të bënj, që të trashëgonj jetën e-përjetëshme? 26Edhe ay i tha, Ç’është shkruarë ndë nomt; qysh këndon? 27Edhe ay upërgjeq e tha, “Të duash Zonë Perëndinë t’ënt me gjithë zëmërë t’ënde, edhe me gjithë shpirtinë t’ënt, edhe me gjithë fuqinë t’ënde, edhe me gjithë mëndjenë t’ënde.” 28Edhe ay i tha, upërgjegje drejtë; bëj këtë, edhe dotë ronjç. 29Po ay, dyke dashurë të nxjerrë vetëhen’ e ti të-drejtë, i tha Jisujt, E cili më ësht’ i-afërm? 30Edhe Jisuj upërgjeq e tha, Një njeri sbriste nga Jerusalimi ndë Jeriho edhe ra ndër duar kursarësh; të-cilëtë si e sveshnë, edh’ e bënë me plagë, ikn’ edhe e lanë për gjysmë të-vdekurë. 31Edhe qëlloj të shkonj’ asaj udhe një prift; edhe kur pa atë, shkoj nga ana tjatërë. 32Kështu edhe një Levit, posa arriti nd’atë vent, erdhi e pa, edhe shkoj nga ana tjatërë. 33Po një Samarit, dyke udhëtuarë, erdhi ndë vëntt, tek ishte ay, edhe kur e pa, i udhëmp; 34Edhe erdhi përanë, e i lidhi plagëtë, dyke derdhurë mbi ato vaj e verë; edhe e hipi ndë kafshët të ti, edhe e solli ndë një huajpritje, edhe ukujdes për atë. 35Edhe mbë të-nesërmet kur dotë dilte, nxori dy dinare, edhe j’a dha huajpritësit, edhe i tha, Kujdesu për këtë njeri; edhe ç’të prishç më tepërë, unë, kur të kthenem, t’i kam për të dhënë. 36Cili nga këta të tre të duketë se ubë i-afërm’ i ati që ra ndë duart të kursarëvet? 37Edhe ay i tha, ay që bëri përdëllim mb’atë. Jisuj pra i tha, Ecë, edhe ti bëj kështu.

Kristoforidhi, Dhiata e Re Toskërisht 1879 · zotërim publik

Summary

On the plain level the parable answers the lawyer's question. He asks "who is my neighbor," seeking a limit; Christ reverses it, so the neighbor is not the one I may exclude but the one I make myself near to by mercy. The lawyer wished to justify himself, yet the Lord shows that love is proved not by argument but by deed: the despised Samaritan, not the men of office, "did mercy." Chrysostom and the tradition read this as a rebuke of every excuse that withholds compassion, and as love that knows no boundary of nation or merit.

Beneath this command the Fathers found one of the richest allegories in the Gospels, with Origen, Ambrose, and Cyril of Alexandria chief among them. The man going down is Adam, all humanity; Jerusalem is paradise and Jericho the world of mortality and change; the robbers are the devil and his powers, the wounds our sins. The priest and the Levite are the Law and the Prophets, who could expose the wound but not heal it, and so pass by. The Samaritan, the outsider whom men despised, is Christ, who in His mercy drew near to our fallen nature, the God who comes down to seek the lost.

He binds the wounds with the oil and wine of His grace, mingling mercy with the sharpness that cleanses, in which the Fathers read the healing of the sacraments. He sets the man on His own beast, taking our nature upon Himself, and brings him to the inn, the Church, where the wounded are received. The two denarii the tradition reads variously as the two Testaments, the love of God and neighbor, or the knowledge of the Father and the Son, entrusted to the innkeeper, the apostles and their successors, until the Samaritan returns to repay whatever is spent beyond them: His Second Coming.

In their own words

when he was lying half dead, and in the last extremity of evil, a priest passed by, and in like manner a Levite, without feeling towards him any sentiment of humanity, or dropping upon him the oil of compassionate love; but rather, their mind was unsympathizing and cruel towards him. But one of another race, a Samaritan, fulfilled the law of love.

St. Cyril of Alexandria, Commentary on Luke (R. Payne Smith, 1859), Sermon LXVIII (68), section on Luke 10:25-37

The Parable of the Good Samaritan (Luke 10:25–37)

Public-Domain Patristic Commentary

A lawyer, "wishing to justify himself," asks "who is my neighbour?", and Christ answers with the parable of the man who went down from Jerusalem to Jericho, fell among thieves, and was left half-dead. A priest and a Levite pass by on the other side; only a Samaritan has compassion, binds his wounds with oil and wine, sets him on his own beast, brings him to an inn, and pays the host to care for him, promising to repay any more on his return. Christ turns the lawyer's question around: which of the three "was neighbour unto him that fell among the thieves?"

The Fathers read this parable in two great registers, and both are gathered below. Cyril of Alexandria gives the plain moral reading, against empty titles and for deeds of love. Blessed Augustine gives the allegory that runs through the whole patristic tradition, in which the wounded man is Adam and the Samaritan is Christ. Around these two are gathered the further voices of the Greek and Latin Fathers, as preserved in the Catena Aurea on Luke (St. Thomas Aquinas, trans. J. H. Newman, 1841). All texts are quoted verbatim from public-domain translations.

St. Cyril of Alexandria (c. 376–444)

Commentary on the Gospel of Luke, Sermon 68 (on Luke 10:25–37) Source: trans. R. Payne Smith, 1859. Public domain. Full text: https://www.tertullian.org/fathers/cyril_on_luke_07_sermons_66_80.htm

On the pride behind the lawyer's question:

He does not ask in order that he may learn, but as the Evangelist said, "wishing to justify himself." For observe how from self-love as well as pride he shamelessly called out, "And who is my neighbour?"... He exalts himself therefore, and breathes forth proud things, and boasts himself in vain imaginations.

On how the parable is woven:

Very skilfully therefore does the Saviour of all weave the parable of him who fell into the hands of thieves, saying, that when he was lying half dead, and in the last extremity of evil, a priest passed by, and in like manner a Levite, without feeling towards him any sentiment of humanity, or dropping upon him the oil of compassionate love; but rather, their mind was unsympathizing and cruel towards him. But one of another race, a Samaritan, fulfilled the law of love.

On God who weighs deeds, not professions:

But he learnt of Christ, that as he was destitute of love towards his neighbours, the bare profession only of being learned in the law profited him in no way whatsoever. For God over all looks at works rather, and gives not praise to bare and merely fictitious professions.

On the emptiness of titles without love:

You have seen, O lawyer, and it has been proved by the parable, that it is of no avail whatsoever to any man, to be set up by empty names, and to pride himself upon unmeaning and ridiculous titles, so long as the excellence of deeds does not accompany them. For the dignity of the priesthood is unavailing to its owners, and equally so is the being called learned in the law, to those who are so reputed, unless they excel also in deeds.

On the crown of love, and God who accepts every nation:

For lo! a crown of love is being twined for him who loves his neighbour: and he proves to be a Samaritan. Nor is he rejected on this account: for he who was foremost among the disciples, even the blessed Peter, testified, thus writing, "In truth I perceive that God is not a respecter of persons: but in every nation, whosoever fears Him, and works righteousness, is accepted by Him." For Christ, Who loves our virtues, accepts all who are diligent in good pursuits.

St. John Chrysostom (c. 347–407)

As preserved in the Catena Aurea on Luke. Public domain.

On the surpassing power of love, which would abolish every division among men:

Yet observe how, almost to the same extent of obedience he requires the performance of each command. For of God he says, with all your heart. Of our neighbor, as yourself: Which if it were diligently kept, there would be neither slave nor free man, neither conqueror nor conquered, (or rasher, neither prince nor subject,) rich nor poor, nor would the devil be even known, for the chaff would rather stand the touch of fire than the devil the fervor of love; so surpassing all things is the constancy of love.

On the danger of the unarmed traveller, and the armed malice that waits for him:

First, we must needs pity the ill fortune of the man who fell unarmed and helpless among robbers, and who was so rash and unwise as to choose the road in which he could not escape the attack of robbers. For the unarmed can never escape the armed, the heedless the villain, the unwary the malicious. Since malice is ever armed with guile, fenced round with cruelty, fortified with deceit, and ready for fierce attack.

On the oil and the wine as the blood of the Passion and the chrism:

He poured in wine, that is, the blood of His passion, and oil, that is, the anointing of the chrism, that pardon might be granted by His blood, sanctification be conferred by the chrism. The wounded parts are bound up by the heavenly Physician, and containing a salve within themselves, are by the working of the remedy restored to their former soundness.

On the inn as the Church, the refuge of the weary:

For the Inn is the Church, which receives travelers, who are tired with their journey through the world, and oppressed with the load of their sins; where the wearied traveler casting down the burden of his sins is relieved, and after being refreshed is restored with wholesome food. ... For without is every thing that is conflicting, hurtful and evil, while within the Inn is contained all rest and health.

On showing mercy without dispute, to Jew or Gentile alike:

If you see any one oppressed, say not, Surely he is wicked; but be he Gentile or Jew and need help, dispute not, he has a claim to your assistance, into whatever evil he has fallen.

St. Gregory of Nyssa (c. 335–395)

As preserved in the Catena Aurea on Luke. Public domain.

On the three faculties of the soul, summed up in the great commandment:

Now the soul is divided into three faculties; one merely of growth and vegetation, such as is found in plants; another which relates to the senses, which is preserved in the nature of irrational animals; but the perfect faculty of the soul is that of reason, which is seen in human nature. By saying then the heart, He signified the bodily substance, that is, the vegetative; by the soul the middle, or the sensitive; but by saying the mind, the higher nature, that is, the intellectual or reflective faculty.

St. Basil the Great (c. 330–379)

As preserved in the Catena Aurea on Luke. Public domain.

On the seed of divine love implanted in our nature:

The love of God cannot be taught. For neither did we learn to rejoice in the presence of light, or to embrace life, or to love our parents and children; much less were we taught the love of God, but a certain seminal principle was implanted in us, which has within itself the cause, that man clings to God; which principle the teaching of the divine commands is wont to cultivate diligently, to foster watchfully, and to carry on to the perfection of divine grace.

On loving God as akin to us and as our greatest benefactor:

If then God is good, but all things desire that good, which is wrought voluntarily, He is by nature inherent in us, and although from His goodness we are far from knowing Him, yet from the very fact that we proceeded forth from Him, we are bound to love Him with exceeding, love, as in truth akin to us; He is likewise also a greater benefactor than all whom by nature we love here.

On the second commandment, which fills up the first:

The love of God then is the first and chief command, but the second, as filling up the first and filled up by it, bids us to love our neighbor. ... For nothing belongs so much to our nature as to communicate with one another, and mutually to need and love our relations. Of those things then of which in the first place He gave us the seed, He afterwards requires the fruits.

St. Maximus (c. 580–662)

As preserved in the Catena Aurea on Luke. Public domain.

On the threefold love commanded by the Law, against the threefold temptation of the world:

To this end then the law commanded a threefold love to God, that it might pluck us away from the threefold fashion of the world, as touching possessions, glory, and pleasure, wherein also Christ was tempted.

Theophylact of Ohrid (c. 1055–1107)

As preserved in the Catena Aurea on Luke. Public domain.

On the neighbour defined by shared nature, not by rank:

Now our Savior defines a neighbor not in respect of actions or honor, but of nature; as if He says, Think not that because you are righteous you have no neighbor, for all who partake of the same nature are your neighbors. Be you also their neighbor, not in place, but in affection and solicitude for them.

On the oil and wine as the human and divine natures of the Saviour:

Intercourse with man is the oil, and intercourse with God is the wine which signifies divinity, which no one can endure unmixed unless oil be added, that is, human intercourse. Hence he worked some things humanly, some divinely. He poured then in oil and wine, as having saved us both by His human and His divine nature.

On the beast as the Lord's own body, which receives every nation:

He placed us on His beast, that is, on His body. For He has made us His members, and partakers of His body. ... But now in every nation he that fears the Lord is accepted by Him, who is willing to believe and to become part of the Church.

Blessed Augustine of Hippo (354–430)

Questions on the Gospels, II.19; and Exposition on the Psalms Source: St. Augustine, Questions on the Gospels (Quaestiones Evangeliorum), Book II, qu. 19; and Expositions on the Psalms. Public domain.

The allegory of the wounded man (Questions on the Gospels, II.19):

A certain man went down from Jerusalem to Jericho; Adam himself is meant; Jerusalem is the heavenly city of peace, from whose blessedness Adam fell; Jericho means the moon, and signifies our mortality, because it is born, waxes, wanes, and dies. Thieves are the devil and his angels. Who stripped him, namely, of his immortality; and beat him, by persuading him to sin; and left him half-dead, because in so far as man can understand and know God, he lives, but in so far as he is wasted and oppressed by sin, he is dead; he is therefore called half-dead. The priest and the Levite who saw him and passed by, signify the priesthood and ministry of the Old Testament which could profit nothing for salvation. Samaritan means Guardian, and therefore the Lord Himself is signified by this name. The binding of the wounds is the restraint of sin. Oil is the comfort of good hope; wine the exhortation to work with fervent spirit.

The same reading carried to the inn and the two pence (Exposition on the Psalms):

He slighted us not: He healed us, He raised us upon His beast, upon His flesh; He led us to the inn, that is, the Church; He entrusted us to the host, that is, to the apostle; He gave two pence, whereby we might be healed, the love of God, and the love of our neighbour.

St. Ambrose of Milan (c. 339–397)

As preserved in the Catena Aurea on Luke. Public domain.

On the Samaritan who came down from heaven:

Now this Samaritan was also coming down. For who is he that ascended upon into heaven, but he who came down from heaven, even the Son of Man who is in heaven.

On the neighbour made near by compassion:

Now when He came He was made very near to us by His taking upon Himself our infirmities, He became a neighbor by bestowing compassion.

On the two pence as the two covenants stamped with the image of the King:

But the two pence are the two covenants, which bear stamped on them the image of the eternal King, by the price of which our wounds are healed.

On compassion as the bond of our common nature:

For relationship does not make a neighbor, but compassion, for compassion is according to nature. For nothing is so natural as to assist one who shares our nature.

St. Gregory the Great (c. 540–604)

As preserved in the Catena Aurea on Luke. Public domain.

On the wine of correction and the oil of mercy, which must be mingled:

In the wine he applies the sharpness of constraint, in the oil the softness of mercy. By wine let the corrupt parts be washed, by oil let the healing parts be assuaged; we must then mix gentleness with severity, and we must so combine the two, that those who are put under us be neither exasperated by our excessive harshness, nor be relaxed by too much kindness.

Origen (c. 185–254)

As preserved in the Catena Aurea on Luke. Public domain.

On eternal life preached by the Creator in the Law and the Prophets:

From these words it is undoubtingly gathered, that the life which is preached according to God the Creator of the world, and the Scriptures given by Him, is life everlasting. ... For what else did he wish us to do in seeking eternal life, but what is contained in the Law and the Prophets?

On the two pence as the knowledge of the Father and the Son:

The two pence seem to me to be the knowledge of the sacrament, in what manner the Father is in the Son, and the Son in the Father, which is given as a reward by the Angel to the Church that she may take more diligent care of the man entrusted to her whom in the shortness of the time He Himself had also cured.

St. Bede the Venerable (c. 673–735)

As preserved in the Catena Aurea on Luke. Public domain.

On the wounds that violate the perfectness of our nature:

But sins are called wounds, because the perfectness of human nature is violated by them. And they departed, not by ceasing to lie in wait, but by hiding the craft of their devices.

On entering the Church through Baptism into Christ's body:

And lightly He brought him placed on His beast, since no one, except he be united to Christ's body by Baptism, shall enter the Church.

Note on sources and other Fathers

These readings are not rivals; the Fathers held them together. Cyril keeps the parable on the ground of the lawyer's own conscience: the man asks "from self-love as well as pride," and the lesson is that "empty names" and "ridiculous titles" profit nothing, because "God over all looks at works rather." His closing note is striking for its breadth: "a crown of love" is twined for the Samaritan, an outsider, since "God is not a respecter of persons." Chrysostom presses the moral home, that mercy must be shown without dispute "be he Gentile or Jew," and reads the inn as the Church where "the wearied traveler casting down the burden of his sins is relieved." Basil traces the love of God to "a certain seminal principle" implanted in our nature; Gregory of Nyssa finds the whole man — body, soul, and mind — gathered up in the great commandment; Maximus sees in the threefold love the answer to the threefold temptation of the world; and Theophylact reads the oil and wine as the Saviour's human and divine natures, and the beast as His own body.

Augustine supplies the allegory that, as he and others note, goes back to the earliest teachers: the man is Adam, Jerusalem the city of peace from which he fell, the thieves the devil and his angels, the priest and Levite the Old Testament that could not save, the Samaritan ("Guardian") the Lord Himself, the inn the Church, the host the apostle, and the two pence the love of God and neighbour. The Latin Fathers received in the East confirm it: Ambrose, who sees in the Samaritan the Son of Man who came down from heaven and reads the two pence as "the two covenants"; Gregory the Great, who finds in the wine and oil the mingling of severity and mercy; and Origen, who first drew out the etymology of "Samaritan" as guardian and read the two pence as the knowledge of the Father and the Son. Bede adds that the wounds are sins, by which "the perfectness of human nature is violated," and that none enters the Church "except he be united to Christ's body by Baptism." The Catena gathers still other voices on this passage — among them Gregory the Great on showing mercy, and the anonymous "Greek Exposition" — which the reader may consult in the full text.

Patristic sources

Read the sources: Cyril on Luke, Sermons 66–80 (Tertullian.org)