Luke 10:36,37

Vers. 36, 37. The Moral.

The question with which Jesus obliges the scribe to make application of the parable may seem badly put. According to the theme of discussion: “Who is my neighbour?” (Luke 10:29), it would seem that He should have asked: Whom, then, wilt thou regard as thy neighbour to guide thee to him, as the Samaritan was guided to thy compatriot? But as the term neighbour implies the idea of reciprocity, Jesus has the right of reversing the expressions, and He does so not without reason. Is it not more effective to ask: By whom should I like to be succoured in distress? than: Whom should I assist in case of distress? To the first question, the reply is not doubtful. Self-regard coming to the aid of conscience, all will answer: By everybody. The scribe is quite alive to this. He cannot escape, when he is brought face to face with the question in this form. Only, as his heart refuses to pronounce the word Samaritan with praise, he paraphrases the odious name. On the use of μετά, Luke 10:37, see on Luke 1:58.

In this final declaration, Jesus contrasts the doing of the Samaritan with the vain casuistry of the Rabbins. But while saying, Do thou likewise, He does not at all add, as at Luke 10:28, and thou shalt live. For beneficence does not give life or salvation. Were it even the complete fulfilment of the second part of the sum of the law, we may not forget the first part, the realization of which, though not less essential to salvation, may remain a strange thing to the man of greatest beneficence. But what is certain is, that the man who in his conduct contradicts the law of nature, is on the way opposed to that which leads to faith and salvation (John 3:19-21).

The Fathers have dwelt with pleasure on the allegorical interpretation of this parable: The wounded man representing humanity; the brigands, the devil; the priest and Levite, the law and the prophets. The Samaritan is Jesus Himself; the oil and wine, divine grace; the ass, the body of Christ; the inn, the Church; Jerusalem, paradise; the expected return of the Samaritan, the final advent of Christ. This exegesis rivalled that of the Gnostics.