Jesus described the priest as happening to take the journey that brought him into contact with the unfortunate victim. This fact in no way excused the priest"s failure to show love, but it may suggest that from the priest"s viewpoint his discovery was accidental. Jesus simply recorded the priest"s unloving act without complicating the story with his motivation. For whatever reason, and the reason is unimportant, the priest failed to act in love even though common courtesy demanded that he stop and render aid. However a priest, of all people, should have shown compassion. He served in a "helping occupation," and he had frequent contact with the Scriptures and their demands. Moreover this priest had recently been in Jerusalem, the center of worship and spiritual influence. [source][source][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 10:31
By chance [kata sugkurian)] Here only in the N.T., meaning rather, “by way of coincidence.” It is a rare word elsewhere and in late writers like Hippocrates. It is from the verb sugkureō though sugkurēsis is more common. [source]
Was going down [katebainen)] Imperfect active as in Luke 10:30. Passed by on the other side Second aorist active indicative of antiparerchomai a late double compound here (Luke 10:31,Luke 10:32) only in the N.T., but in the papyri and late writers. It is the ingressive aorist (ēlthen), came alongside (para), and then he stepped over to the opposite side (anti) of the road to avoid ceremonial contamination with a stranger. A vivid and powerful picture of the vice of Jewish ceremonial cleanliness at the cost of moral principle and duty. The Levite in Luke 10:32 behaved precisely as the priest had done and for the same reason. [source]
By chance [κατὰ συγκυρίαν] Only here in New Testament. The word means, literally, a coincidence. By coincidence of circumstances. [source]
There came down [] Imperfect, was going down, as Rev. [source]
Priest [] The Talmudists said that there were almost as many priests at Jericho as at Jerusalem. [source]
Passed by on the other side [ἀντιπαρῆλθεν] The verb occurs only here and Luke 10:32. [source]
Reverse Greek Commentary Search for Luke 10:31
Luke 10:31Was going down [katebainen)] Imperfect active as in Luke 10:30. Passed by on the other side Second aorist active indicative of antiparerchomai a late double compound here (Luke 10:31,Luke 10:32) only in the N.T., but in the papyri and late writers. It is the ingressive aorist (ēlthen), came alongside (para), and then he stepped over to the opposite side (anti) of the road to avoid ceremonial contamination with a stranger. A vivid and powerful picture of the vice of Jewish ceremonial cleanliness at the cost of moral principle and duty. The Levite in Luke 10:32 behaved precisely as the priest had done and for the same reason. [source]
Hebrews 11:4A more excellent sacrifice [πλειονα τυσιαν] Literally, “more sacrifice” (comparative of πολυς polus much). For this rather free use of πλειων pleiōn with the point implied rather than stated see Matthew 6:25; Luke 10:31; Luke 12:23; Hebrews 3:3. Than Cain For this use of παρα para after comparative see Hebrews 1:4,Hebrews 1:9. For the incident see Genesis 4:4. Through which The sacrifice He had Witness borne to him First aorist passive indicative of μαρτυρεω martureō as in Hebrews 11:2, “he was witnessed to.” That he was righteous Infinitive in indirect discourse after εμαρτυρητη emarturēthē personal construction of δικαιος dikaios (predicate nominative after ειναι einai) agreeing with the subject of εμαρτυρητη emarturēthē (cf. Romans 1:22, ειναι σοποι einai sophoi). God bearing witness Genitive absolute with present active participle of μαρτυρεω martureō Through it Through his faith (as shown by his sacrifice). Precisely why Abel‘s sacrifice was better than that of Cain apart from his faith is not shown. Being dead Second aorist active participle of αποτνησκω apothnēskō “having died.” Yet speaketh Cf. Genesis 4:10; Hebrews 12:24. Speaks still through his faith. [source]
What do the individual words in Luke 10:31 mean?
Bychancenowa priestcertainwas going downontheroadthatandhaving seenhimhe passed by on the opposite side
Greek Commentary for Luke 10:31
Here only in the N.T., meaning rather, “by way of coincidence.” It is a rare word elsewhere and in late writers like Hippocrates. It is from the verb sugkureō though sugkurēsis is more common. [source]
Imperfect active as in Luke 10:30. Passed by on the other side Second aorist active indicative of antiparerchomai a late double compound here (Luke 10:31, Luke 10:32) only in the N.T., but in the papyri and late writers. It is the ingressive aorist (ēlthen), came alongside (para), and then he stepped over to the opposite side (anti) of the road to avoid ceremonial contamination with a stranger. A vivid and powerful picture of the vice of Jewish ceremonial cleanliness at the cost of moral principle and duty. The Levite in Luke 10:32 behaved precisely as the priest had done and for the same reason. [source]
Only here in New Testament. The word means, literally, a coincidence. By coincidence of circumstances. [source]
Imperfect, was going down, as Rev. [source]
The Talmudists said that there were almost as many priests at Jericho as at Jerusalem. [source]
The verb occurs only here and Luke 10:32. [source]
Reverse Greek Commentary Search for Luke 10:31
Imperfect active as in Luke 10:30. Passed by on the other side Second aorist active indicative of antiparerchomai a late double compound here (Luke 10:31, Luke 10:32) only in the N.T., but in the papyri and late writers. It is the ingressive aorist (ēlthen), came alongside (para), and then he stepped over to the opposite side (anti) of the road to avoid ceremonial contamination with a stranger. A vivid and powerful picture of the vice of Jewish ceremonial cleanliness at the cost of moral principle and duty. The Levite in Luke 10:32 behaved precisely as the priest had done and for the same reason. [source]
Literally, “more sacrifice” (comparative of πολυς polus much). For this rather free use of πλειων pleiōn with the point implied rather than stated see Matthew 6:25; Luke 10:31; Luke 12:23; Hebrews 3:3. Than Cain For this use of παρα para after comparative see Hebrews 1:4, Hebrews 1:9. For the incident see Genesis 4:4. Through which The sacrifice He had Witness borne to him First aorist passive indicative of μαρτυρεω martureō as in Hebrews 11:2, “he was witnessed to.” That he was righteous Infinitive in indirect discourse after εμαρτυρητη emarturēthē personal construction of δικαιος dikaios (predicate nominative after ειναι einai) agreeing with the subject of εμαρτυρητη emarturēthē (cf. Romans 1:22, ειναι σοποι einai sophoi). God bearing witness Genitive absolute with present active participle of μαρτυρεω martureō Through it Through his faith (as shown by his sacrifice). Precisely why Abel‘s sacrifice was better than that of Cain apart from his faith is not shown. Being dead Second aorist active participle of αποτνησκω apothnēskō “having died.” Yet speaketh Cf. Genesis 4:10; Hebrews 12:24. Speaks still through his faith. [source]