The lawyer realized that the only way he could possibly fulfill the law"s demand was to limit its demand. He should have acknowledged his inability to keep these commands and asked Jesus what He should do. Instead he tried to "justify" himself (i.e, to declare himself righteous) by limiting (redefining) the demand of the law and then showing that he had fulfilled that limited demand. [source][source][source]
His question set up a distinction between neighbors and non-neighbors. The word "neighbor" (Gr. plesion) means one who is near (cf. Acts 7:27). The Hebrew word that it translates, rea, means a person with whom one has something to do. The Jews interpreted the word in a limited sense to mean a fellow Jew or someone in the same religious community. They specifically excluded Samaritans and foreigners from this category. [1][source]
Context Summary
Luke 10:25-37 - The Man Who Loved His Neighbor
This parable was probably suggested by the journey up to Jerusalem. It may be founded on an actual occurrence. Notice how the Master answered the inquiry, Who is my neighbor? He said in effect: The question is not, Who will "neighbor" you? but, Whom will you "neighbor?" You ought to ask, Who wants my help? Neighborhood consists, not in what you receive, but in what you give. It is independent of race, creed and the ordinary sentiment of pity. Love overleaps all these distinctions and risks its very life in order to render help. In fact, this parable is a very poem of Love. It is to be compared with 1 Corinthians 13:1-13.
Notice those two clauses, He took care of him and Take care of him, Luke 10:34-35. It is thus that our Lord deals with us. When we are too far gone to ask for His help, He comes to our side and restores our ebbing life; and He raises up others to do the same. At the best, we are pilgrims and refresh ourselves in inns, but the home awaits us yonder! Begin by loving with your "strength" and you will end with the "heart!" [source]
Chapter Summary: Luke 10
1Jesus sends out at once seventy disciples to work miracles, and to preach; 13pronounces a woe against certain cities 17The seventy return with joy; 18he shows them wherein to rejoice, 21and thanks his Father for his grace; 23magnifies the happy estate of his church; 25teaches the lawyer how to attain eternal life, 30and tells the parable of the good Samaritan; 38reprimands Martha, and commends Mary her sister
Greek Commentary for Luke 10:29
Desiring to justify himself [τελων δικαιωσαι εαυτον] The lawyer saw at once that he had convicted himself of asking a question that he already knew. In his embarrassment he asks another question to show that he did have some point at first: [source]
And who is my neighbour? [και τις εστιν μου πλησιον] The Jews split hairs over this question and excluded from “neighbour” Gentiles and especially Samaritans. So here was his loop-hole. A neighbour is a nigh dweller to one, but the Jews made racial exceptions as many, alas, do today. The word πλησιον plēsion here is an adverb (neuter of the adjective πλησιος plēsios) meaning ο πλησιον ων ho plēsion ōn (the one who is near), but ων ōn was usually not expressed and the adverb is here used as if a substantive. [source]
Willing [θέλων] Rev., desiring. See on Matthew 1:19. I think this is stronger than desiring; rather, determined. [source]
Matthew 5:43And hate thine enemy [και μισησεις] This phrase is not in Leviticus 19:18, but is a rabbinical inference which Jesus repudiates bluntly. The Talmud says nothing of love to enemies. Paul in Romans 12:20 quotes Proverbs 25:22 to prove that we ought to treat our enemies kindly. Jesus taught us to pray for our enemies and did it himself even when he hung upon the cross. Our word “neighbour” is “nigh-bor,” one who is nigh or near like the Greek word πλησιον plēsion here. But proximity often means strife and not love. Those who have adjoining farms or homes may be positively hostile in spirit. The Jews came to look on members of the same tribe as neighbours as even Jews everywhere. But they hated the Samaritans who were half Jews and lived between Judea and Galilee. Jesus taught men how to act as neighbours by the parable of the Good Samaritan (Luke 10:29.). [source]
John 9:36And who is he, Lord, that I may believe on him? [Και τις εστιν κυριε] The initial κυριε kai (and) is common (Mark 10:26; Luke 10:29; Luke 18:26). Probably by ινα πιστευσω εις αυτον kurie he means only “Sir.” It usually comes at the beginning of the sentence, not at the end as here and John 9:38. That I may believe on him (hina pisteusō eis auton). Ellipsis to be supplied before this final clause. He catches up the words of Jesus in the preceding verse, though he does not yet know who the Son of Man (or Son of God) is, but he trusts Jesus. [source]
Galatians 5:14Even in this [εν τωι] Just the article with εν en “in the,” but it points at the quotation from Leviticus 19:18. Jews (Luke 10:29) confined “neighbour” (πλησιον plēsion) to Jews. Paul uses here a striking paradox by urging obedience to the law against which he has been arguing, but this is the moral law as proof of the new love and life. See also Romans 13:8, precisely as Jesus did (Matthew 22:40). [source]
1 Timothy 3:16Justified in the Spirit [ἐδικαιώθη ἐν πνεύματι] The verb δικαιοῦν , so familiar in Paul's writings, is found in the Pastorals only here and Titus 3:7. Its application to Christ as the subject of justification does not appear in Paul. Its meaning here is vindicated, indorsed, as Matthew 11:19; Luke 10:29. Concerning the whole phrase it is to be said: (a) That the two clauses, manifested in the flesh, justified in the Spirit, exhibit a contrast between two aspects of the life of Christ (b) That ἐν in must have the same meaning in both clauses (c) That meaning is not instrumental, by, nor purely modal, expressing the kind and manner of Christ's justification, but rather local with a shade of modality. It expresses in each case a peculiar condition which accompanied the justification; a sphere of life in which it was exhibited and which gave character to it. In the one condition or sphere (the flesh) he was hated, persecuted, and murdered. In the other (the Spirit) he was triumphantly vindicated. See further the additional note at the end of this chapter. [source]
Greek Commentary for Luke 10:29
The lawyer saw at once that he had convicted himself of asking a question that he already knew. In his embarrassment he asks another question to show that he did have some point at first: [source]
The Jews split hairs over this question and excluded from “neighbour” Gentiles and especially Samaritans. So here was his loop-hole. A neighbour is a nigh dweller to one, but the Jews made racial exceptions as many, alas, do today. The word πλησιον plēsion here is an adverb (neuter of the adjective πλησιος plēsios) meaning ο πλησιον ων ho plēsion ōn (the one who is near), but ων ōn was usually not expressed and the adverb is here used as if a substantive. [source]
Rev., desiring. See on Matthew 1:19. I think this is stronger than desiring; rather, determined. [source]
See on Matthew 5:43. [source]
Reverse Greek Commentary Search for Luke 10:29
This phrase is not in Leviticus 19:18, but is a rabbinical inference which Jesus repudiates bluntly. The Talmud says nothing of love to enemies. Paul in Romans 12:20 quotes Proverbs 25:22 to prove that we ought to treat our enemies kindly. Jesus taught us to pray for our enemies and did it himself even when he hung upon the cross. Our word “neighbour” is “nigh-bor,” one who is nigh or near like the Greek word πλησιον plēsion here. But proximity often means strife and not love. Those who have adjoining farms or homes may be positively hostile in spirit. The Jews came to look on members of the same tribe as neighbours as even Jews everywhere. But they hated the Samaritans who were half Jews and lived between Judea and Galilee. Jesus taught men how to act as neighbours by the parable of the Good Samaritan (Luke 10:29.). [source]
The initial κυριε kai (and) is common (Mark 10:26; Luke 10:29; Luke 18:26). Probably by ινα πιστευσω εις αυτον kurie he means only “Sir.” It usually comes at the beginning of the sentence, not at the end as here and John 9:38. That I may believe on him (hina pisteusō eis auton). Ellipsis to be supplied before this final clause. He catches up the words of Jesus in the preceding verse, though he does not yet know who the Son of Man (or Son of God) is, but he trusts Jesus. [source]
Just the article with εν en “in the,” but it points at the quotation from Leviticus 19:18. Jews (Luke 10:29) confined “neighbour” (πλησιον plēsion) to Jews. Paul uses here a striking paradox by urging obedience to the law against which he has been arguing, but this is the moral law as proof of the new love and life. See also Romans 13:8, precisely as Jesus did (Matthew 22:40). [source]
The verb δικαιοῦν , so familiar in Paul's writings, is found in the Pastorals only here and Titus 3:7. Its application to Christ as the subject of justification does not appear in Paul. Its meaning here is vindicated, indorsed, as Matthew 11:19; Luke 10:29. Concerning the whole phrase it is to be said: (a) That the two clauses, manifested in the flesh, justified in the Spirit, exhibit a contrast between two aspects of the life of Christ (b) That ἐν in must have the same meaning in both clauses (c) That meaning is not instrumental, by, nor purely modal, expressing the kind and manner of Christ's justification, but rather local with a shade of modality. It expresses in each case a peculiar condition which accompanied the justification; a sphere of life in which it was exhibited and which gave character to it. In the one condition or sphere (the flesh) he was hated, persecuted, and murdered. In the other (the Spirit) he was triumphantly vindicated. See further the additional note at the end of this chapter. [source]