Luke 10:36 Komentář

In this chapter we have, I. The ample commission which Christ gave to the seventy disciples to preach the gospel, and to confirm it by miracles; and the full instructions he gave them how to manage themselves in the execution of their commissions, and great encouragements therein (v. 1-16). II. The report which the seventy disciples made to their Master of the success of their negotiation, and his discourse thereupon (Luk 10:17-24). III. Christ's discourse with a lawyer concerning the way to heaven, and the instructions Christ gave him by a parable to look upon every one as his neighbour whom he had occasion to show kindness to, or receive kindness from (Luk 10:25-37). IV. Christ's entertainment at Martha's house, the reproof he gave to her for her care about the world, and his commendation of Mary for her care about her soul (Luk 10:38-42).

After these things,.... After the calling and mission of the twelve apostles, and giving them their powers, commissions, and instructions, with other things that followed thereon; Luk 9:1 the Lord appointed other seventy also; not that he had appointed before seventy, and now made an appointment of seventy more; but as the Syriac version renders it, "Jesus separated out of his disciples, seventy others" that is, besides the twelve, whom he chose and called out, from among the multitude of the disciples, and ordained them apostles, he selected and ordained seventy others, in allusion to the seventy elders of Israel, Num 11:16. The Vulgate Latin and Persic versions read, "seventy two", and so does Epiphanius (x). The Jewish sanhedrim is sometimes said to consist of seventy one (y), and sometimes of seventy two (z); though commonly said to be of the round number seventy, as these disciples might be. The above mentioned ancient writer gives the names of some of them, as the seven deacons; Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas; together with Matthias, Mark, Luke, Justus, Barnabas, Apelies, Rufus, and Niger. The names of all these disciples, according to ancient traditions, though not to be depended on, are given in an alphabetical order, with the places where they afterwards presided as bishops, or pastors, by a late learned writer (a), and are as follow, viz. Agabus, the prophet; Amphias, of Odyssus, sometimes called Amphiatus; Ananias, who baptized Paul, bishop of Damascus; Andronicus, of Pannonia, or Spain; Apelies, of Smyrna, or, according to others, of Heraclea; Apollo, of Caesarea; Aristarchus, of Apamea; Aristobulus, of Britain; Artemas, of Lustra; Asyncritus, of Hyrcania; Barnabas, of Milgin; Barnabas, of Heraclea; Caesar, of Dyrrachium; Caius, of Ephesus; Carpus, of Berytus, in Thracia; Cephas, bishop of Konia; Clemens, of Sardinia; Cleophas, of Jerusalem; Crescens, of Chalcedon, in Galatia; Demas, a priest of idols; Epaenetus, of Carthage; Epaphroditus, of Andriace; Erastus, of Paneas, or, according to others, of the Philippians; Evodus, of Antioch; Hermas, of Philippi, or Philippolls; Hermes, of Dalmatia; Hermogenus and Phygellus, who followed Simon Magus; Hermogenus, bishop of the Megarenes; Herodion, of Tarsus; James, the brother of our Lord, of Jerusalem; Jason, of Tarsus; Jesus Justus, bishop of Eleutheropolis: Linus, of Rome; Luke, the evangelist: Lucius, of Laodicea, in Syria; Mark, who is also John, of Biblopohs, or Byblus; Mark the evangelist, bishop of Alexandna; Mark, the sister's son of Barnabas, bishop of Apolloma; Matthias, added to the apostles; Narcissus, of Athens; Nicanor, he died when Stephen suffered martyrdom; Nicolaus, of Samaria; Olympius, a martyr at Rome; Onesiphorus, bishop of Corone; Parmenas, of the Soli, Patrobulus, the same with Patrobas, in Rom 16:14 of Puteoli, or as others, of Naples; Philemon, of Gaza; Philemon (in the Acts he is called Philip), by whom the eunuch of the queen of Ethiopia was baptized, of Trallium, of Asia; Philologus, of Sinope; Phlegon, bishop of Marathon; Phygellus, of Ephesus; Prochorus, of Nicomedia, in Bithynia; Pudens; Quartus, of Berytus; Rhodion, a martyr at Rome; Rufus, of Thebes; Silas, of Corinth; Sylvanus, of Thessalonica; Sosipater, of Iconium; Sosthenes, of Colophon; Stachys, of Byzantium; Stephen, the first martyr; Tertius, of Iconium; Thaddaeus, who carried the epistle of Jesus to Edessa, to Abgarus; Timon, of Bostra, of the Arabians; Trophimus, who suffered martyrdora with the Apostle Paul; Tychicus, bishop of Chalcedon, of Bithynia; Tychicus, of Colophon; Urbanus, of Macedonm; and, Zenas, of Diospolis. According both to this account, and Epiphanius, Luke was one of these seventy, and he is the only evangelist that makes mention of the appointment of them: and sent them two and two before his face: as he did the twelve before, to be his harbingers and forerunners: into every city and place, whither he himself would come: which he intended to visit: he sent them beforehand to acquaint the inhabitants of it; and prepare them by their ministry, for the reception of him; as John the Baptist, who was in a more eminent sense the harbinger and forerunner of Christ, went before him in his ministry, and prepared the way for him. (x) Contr. Haeres. haeres. 20. (y) Maimon. Hilchot Sanhedrim, c. 1. sect. 3. (z) Misn. Yadim, c. 3. sect. 5. Aben Ezra in Num 11. 25. (a) Fabricii lux Evangelii, p. 115, 116, &c.

And he said, he that showed mercy to him,.... Meaning the Samaritan; which he was obliged to declare, though of another country and religion, and accounted as an enemy; yet the case was so plain, as put by Christ, that he could not with any honour or conscience, say otherwise: then said Jesus unto him, go and do thou likewise; such like acts of beneficence and kindness, though to a person of a different nation and religion, and though even an enemy; and by so doing, thou wilt not only appear to be a good neighbour thyself, but to love thy neighbour as thyself.

But He introduces one on his way down from the upland region from Jerusalem to Jericho, and represents him stabbed by robbers, cast half-dead on the way, passed by the priest, looked sideways at by the Levite, but pitied by the vilified and excommunicated Samaritan; who did not, like those, pass casually, but came provided with such things as the man in danger required, such as oil, bandages, a beast of burden, money for the inn-keeper, part given now, and part promised. "Which," said He, "of them was neighbour to him that suffered these things?" and on his answering, "He that showed mercy to him," (replied), Go thou also, therefore, and do likewise, since love buds into well-doing.

Since no one is closer than he who tended to our wounds, let us love him as our Lord, and let us love him as our neighbor. Nothing is so close as the head to the members. Let us also love him who is the follower of Christ, let us love him who in unity of body has compassion on another’s need.

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

God our Lord wished to be called our neighbor. The Lord Jesus Christ meant that he was the one who gave help to the man lying half-dead on the road, beaten and left by the robbers. The prophet said in prayer, "As a neighbor and as one's own brother, so did I please." Since the divine nature is far superior and above our human nature, the command by which we are to love God is distinct from our love of our neighbor. He shows mercy to us because of his own goodness, while we show mercy to one another because of God's goodness. He has compassion on us so that we may enjoy him completely, while we have compassion on another that we may completely enjoy him.

(de. Doc. Chris. lib. i. c. 30.) Hereby we understand that he is our neighbour, to whomsoever we must show the duty of compassion, if he need it, or would have shown if he had needed it. From which it follows, that even he who must in his turn show us this duty, is our neighbour. For the name of neighbour has relation to something else, nor can any one be a neighbour, save to a neighbour; but that no one is excluded to whom the office of mercy is to be denied, is plain to all; as our Lord says, Do good to them that hate you. (Matt. 5:44.) Hence it is clear, that in this command by which we are bid to love our neighbour, the holy angels are included, by whom such great offices of mercy are bestowed upon us. Therefore our Lord Himself wished also to be called our neighbour, representing Himself to have assisted the half dead man who lay in the way.

After what has gone before, our Lord fitly questions the lawyer; Which of these three thinkest thou was neighbour to him who fell among thieves? But he said, He that showed mercy on him. For neither Priest nor Levite became neighbour to the sufferer, but he only who had compassion on him. For vain is the dignity of the Priesthood, and the knowledge of the Law, unless they are confirmed by good works. Hence it follows, And Jesus saith unto him, Go and do thou likewise.

Which of these three do you think was a neighbor to the man who fell into the hands of robbers? And he said: The one who showed mercy towards him. According to the letter, the Lord's judgment is clear: no one is more our neighbor than the one who shows mercy, if to a citizen of Jerusalem, neither the priest nor the Levite from the same people, indeed born and raised in the same city, but a resident of a foreign nation, because he showed more mercy, became a neighbor. In a more sacred understanding, since no one is more a neighbor than the one who healed our wounds, let us love him as the Lord our God, let us love him as a neighbor. For nothing is so close as the head to the members. Let us also love him who is an imitator of Christ. This is indeed what follows:

Christ appoints seventy disciples to go before him, two by two, to preach, heal, etc., Luk 10:1-12. Pronounces woes on Chorazin and Capernaum, Luk 10:13-16. The seventy return, and give account of their mission, Luk 10:17-20. Christ rejoices that the things which were hidden from the wise and prudent had been revealed unto babes, and shows the great privileges of the Gospel, Luk 10:21-24. A lawyer inquires how he shall inherit eternal life, and is answered, Luk 10:25-29. The story of the good Samaritan, Luk 10:30-37. The account of Martha and Mary, Luk 10:38-42.

Which - was neighbor - Which fulfilled the duty which one neighbor owes to another?

MISSION OF THE SEVENTY DISCIPLES, AND THEIR RETURN. (Luke 10:1-24) the Lord--a becoming title here, as this appointment was an act truly lordly [BENGEL]. other seventy also--rather, "others (also in number), seventy"; probably with allusion to the seventy elders of Israel on whom the Spirit descended in the wilderness (Num 11:24-25). The mission, unlike that of the Twelve, was evidently quite temporary. All the instructions are in keeping with a brief and hasty pioneering mission, intended to supply what of general preparation for coming events the Lord's own visit afterwards to the same "cities and places" (Luk 10:1) would not, from want of time, now suffice to accomplish; whereas the instructions to the Twelve, besides embracing all those to the Seventy, contemplate world-wide and permanent effects. Accordingly, after their return from this single missionary tour, we never again read of the Seventy.

Which . . . was neighbour?--a most dexterous way of putting the question: (1) Turning the question from, "Whom am I to love as my neighbour?" to "Who is the man that shows that love?" (2) Compelling the lawyer to give a reply very different from what he would like--not only condemning his own nation, but those of them who should be the most exemplary. (3) Making him commend one of a deeply hated race. And he does it, but it is almost extorted. For he does not answer, "The Samaritan"--that would have sounded heterodox, heretical--but "He that showed mercy on him." It comes to the same thing, no doubt, but the circumlocution is significant.