ลูกา 10:33 วิจารณ์

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 went to him, and bound up his wounds,.... Which sin had made; it being part of the work of Christ, to bind up the broken-hearted, to heal wounded sinners, and restore comforts to mourners; and which he does, by pouring in oil and wine: by which, in general, may be designed, the blood of Christ, applied to the conscience of a wounded sinner; which cleanses from all sin, heals all the wounds and diseases of sin, cheers and revives fainting spirits, gives ease, peace, and pleasure, and is therefore exceeding valuable and precious: and in particular by "oil" may be meant, the grace of the Spirit of God; compared unto it, for its sweet smell, its cheering and refreshing virtue and efficacy, and its cooling, softening, supplying, and healing nature: and by "wine", the doctrines of the Gospel; such as free justification by Christ's righteousness, and pardon through his blood; which when applied to distressed minds, cause joy and gladness, and them to forget their sorrow, and remember their misery no more: and the pouring in of these, may denote the plentiful effusion of Christ's blood, and the riches of his grace in the application of it; and the freeness and generousness of this action, which is his own: for man cannot do it. It was usual with the Jews, to mix oil and wine together, for the healing of wounds: hence those rules and traditions (w); "they anoint a linen cloth for a sick man on the sabbath; when? when they mingle the oil and the wine on the sabbath eve, but if they do not mingle it on the sabbath eve, it is forbidden; it is a tradition, says R. Simeon ben Eleazer, R. Meir pronounced it lawful, to mingle wine and oil, and to anoint the sick on the sabbath.'' So oil and wine were mingled together, and used to heal the sore occasioned by circumcision (x). and set him on his own beast; by which may be meant, either the red horse of Christ's humanity, Zac 1:8 to which he has united all his people; and in which he has bore their persons, and has represented them, and still bears them on his heart: or the white horse of the Gospel, Rev 6:2 compared to a horse for its strength, swiftness, and usefulness in battle; and to a "white" one, for the purity of its doctrines, the joy and peace it brings, and the victory it obtains: and this is Christ's own, and on which he himself rides, and shows his glory, and goes forth conquering and to conquer: and on which he sets his people, and they are carried out of the reach of men and devils to destroy them, and are caused to ride on the high places of the earth: and brought him to an inn; a church of Christ, where the Gospel guides, directs, and carries souls: saints are not at home in their proper city and country, they are travellers here, and need refreshment by the way; and a church of Christ is as an inn, for the entertainment of such: it is large, and has room enough for as many as come to it; and is well stored with provisions of all sorts, signified by bread, and milk, and wine, a feast of fat things, a furnished table, Zion's provisions, the goodness and fatness of God's house; and has rivers of pleasure, and very good lodgings, sure dwellings, and quiet habitations; all which is agreeable to weary travellers: and hither Christ brings his people, whom he saves and calls; it is his will that they should be in a church state, and it is his own act to bring them there, and it is their great privilege to be thither brought: and took care of him; clothed him with his righteousness, fed him with the choicest of provisions, gave him reviving cordials of love, refreshing promises, exceeding great and precious ones; and larger supplies of grace, with protection and preservation from all evils. (w) T. Hieros. Sabbat, fol. 14. 3. & Beracot, fol. 3. 1. (x) Misn. Sabbat, c. 19. sect. 2.

One of the elders wanted to interpret the parable as follows. The man who was going down is Adam. Jerusalem is paradise, and Jericho is the world. The robbers are hostile powers. The priest is the law, the Levite is the prophets, and the Samaritan is Christ. The wounds are disobedience. The beast is the Lord’s body. The pandochium (that is, the stable), which accepts all who wish to enter, is the church. The two denarii mean the Father and the Son. The manager of the stable is the head of the church, to whom its care has been entrusted. The fact that the Samaritan promises he will return represents the Savior’s second coming.…The Samaritan, “who took pity on the man who had fallen among thieves,” is truly a “guardian,” and a closer neighbor than the Law and the Prophets. He showed that he was the man’s neighbor more by deed than by word. According to the passage that says, “Be imitators of me, as I too am of Christ,” it is possible for us to imitate Christ and to pity those who “have fallen among thieves.” We can go to them, bind their wounds, pour in oil and wine, put them on our own animals, and bear their burdens. The Son of God encourages us to do things like this. He is speaking not so much to the teacher of the law as to us and to everyone when he says, “Go and do likewise.” If we do, we will receive eternal life in Christ Jesus, to whom is glory and power for ages of ages. Amen.

That extraordinary Samaritan did not himself shun him whom the priest and the Levite had shunned. In the name of a sect, you may not shun him whom you will admire by interpretation of the word. Indeed, “guard” is signified by the name Samaritan. The interpretation means this. Who is the Guard, if not, “The Lord preserves the infants”? Thus, as there is one Jew in the letter and another in the spirit, so there is one Samaritan in public, another in secret. Here the Samaritan is going down. Who is he except he who descended from heaven, who also ascended to heaven, the Son of man who is in heaven? When he sees half-dead him whom none could cure before, like her with an issue of blood who had spent all her inheritance on physicians, he came near him. He became a neighbor by acceptance of our common feeling and kin by the gift of mercy.

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 (John 3:13.).

Now when He came He was made very near to us by His taking upon Himself our infirmities, He became a neighbour by bestowing compassion. Hence it follows, And when he saw him he was moved with compassion.

(ubi sup.) A Samaritan coming by, far removed by birth, very near in compassion, acted as follows, But a certain Samaritan as he journeyed came where he was, &c. In whom our Lord Jesus Christ would have Himself typified. For Samaritan is interpreted to be keeper, and it is said of him, He shall not slumber nor sleep who keeps Israel; (Ps. 128:4.) since being raised from the dead he dieth no more. (Rom. 6:9.) Lastly, when it was said to him, Thou art a Samaritan, and hast a devil, (John 8:48.) He said He had not a devil, for He knew Himself to be the caster out of devils, He did not deny that He was the keeper of the weak. He came in the likeness of sinful flesh, therefore 1 near to him, as it were, in likeness. (Serm. 171.) For what so distant, what so far removed, as God from man, the immortal from the mortal, the just from sinners, not in distance of place, but of likeness. Since then He had in Him two good things, righteousness and immortality, and we two evils, that is unrighteousness, and mortality, if He had taken upon Him both our evils He would have been our equal, and with us have had need of a deliverer. That He might be then not what we are, but near us, He was made not a sinner, as thou art, but mortal like unto thee. By taking upon Himself punishment, not taking upon Himself guilt, He destroyed both the punishment and the guilt.

However, a certain Samaritan, as he was traveling, came near him, and seeing him, was moved with compassion. The Samaritan, which means "guardian," signifies the Lord, about whom the prophet most rightly prays, so that he may not fall upon these robbers. He says, "Guard me from the snare they have set for me, and from the traps of those who work iniquity" (Psalm 140). Who, for us men and for our salvation, descending from heaven, undertook the journey of this present life, and came near to him who was languishing with inflicted wounds, that is, being made in the likeness of men and found in human form (Philippians 2), became close to us by taking on our compassion and was made a neighbor through the consolation of mercy.

Look: the phrase "by chance" has a certain meaning. For the Law was indeed given not for some particular reason, but because of the weakness of humanity (Gal. 3:19), which was unable at first to receive the mystery of Christ. Therefore it is said that the priest, that is, the Law, came to heal the man not deliberately, but "by chance," which we commonly call coincidence. But our Lord and God, who became "a curse for us" (Gal. 3:13) and was called a Samaritan (John 8:48), came to us making the journey, that is, setting as the pretext and purpose of His journey this very thing—to heal us—and not merely passing by, and He visited us not by chance (incidentally), but lived with us and conversed with us, not in appearance only.

But He says, journeying, as though He purposely determined this in order to cure us.

(Severus.) Now Christ here fully calls Himself a Samaritan. For in addressing the lawyer who was glorying in the Law, He wished to express that neither Priest nor Levite, nor all they who were conversant with the Law, fulfilled the requirements of the Law, but He came to accomplish the ordinances of the Law. Or He came by the way. For He was a true traveller, not a wanderer; and came down to the earth for our sakes.

(ubi sup.) Seeing him lying down weak and motionless. And therefore was He moved with compassion, because He saw in him nothing to merit a cure, but He Himself for sin condemned sin in the flesh. (Rom. 8:3.) Hence it follows, And went to him, and bound up his wounds, pouring in oil and wine.

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.

Samaritan is mentioned merely to show that he was a person from whom a Jew had no right to expect any help or relief, because of the enmity which subsisted between the two nations.

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.

Samaritan--one excommunicated by the Jews, a byword among them, synonymous with heretic and devil (Joh 8:48; see on Luk 17:18). had compassion--His best is mentioned first; for "He who gives outward things gives something external to himself, but he who imparts compassion and tears gives him something from his very self" [GREGORY THE GREAT, in TRENCH]. No doubt the priest and Levite had their excuses--It is not safe to be lingering here; besides, he's past recovery; and then, may not suspicion rest upon ourselves? So might the Samaritan have reasoned, but did not [TRENCH]. Nor did he say, He's a Jew, who would have had no dealings with me (Joh 4:9), and why should I with him?