Luke 10:31 - Printer Friendly

ESV: Now by chance a priest was going down that road, and when he saw him he passed by on the other side.

NIV: A priest happened to be going down the same road, and when he saw the man, he passed by on the other side.

NASB: And by coincidence a priest was going down on that road, and when he saw him, he passed by on the other side.

CSB: A priest happened to be going down that road. When he saw him, he passed by on the other side.

NLT: By chance a priest came along. But when he saw the man lying there, he crossed to the other side of the road and passed him by.

KJV: And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.

NKJV: Now by chance a certain priest came down that road. And when he saw him, he passed by on the other side.

A lawyer knows he should show love to his neighbor, but he wants to restrict the command so it's not overly difficult. He wants to know exactly who his neighbor is, so he knows to whom he is required to show love (Luke 10:25–29). Jesus begins His explanation by describing an innocent man, beaten and left for dead (Luke 10:30). Who will show him love?

"Lawyers," in this context, are a type of religious leader. They are experts in the Mosaic law. Jesus describes the responses of other religious leaders—a priest and a Levite—people who should know the specifics of what it means to love others. These men are educated, like the lawyer; like him, they are "wise and understanding" (Luke 10:21). But their position and authority comes through both training and heritage. The culture presumes they will do the right thing. The lawyer should be able to look up to them as examples. But it is not intelligence that draws someone to God's truth; it's the humility of a child to see and listen. The priest "sees," but does not understand (Matthew 13:15–16), unlike Jesus' disciples and Mary of Bethany (Luke 10:21–24, 39–42).

Scholars have different theories for why the priest ignores the man. Some suggest the priest is afraid of becoming unclean if the man is dead (Numbers 19:11). He is traveling "down," however, which means away from Jerusalem. Presumably, his priestly duties are complete and he is headed home. According to the Mosaic law, a priest may only make himself unclean for the death of his father, mother, brother, unmarried sister, or children (Leviticus 21:1–3). But Mishnah Nazir 7.1, written around 200 AD, states that even a high priest may bury a corpse if there is no one else around to do it.

Luke doesn't record Jesus giving an explicit explanation. Jesus is using a story as an illustration, not reciting a factual history, and He apparently does not think the lawyer needs to know a specific motivation for the priest's lack of care. The lawyer understands; the priest and Levite do not stop because they have no mercy for the beaten man (Luke 10:37). In other teachings, Jesus emphasizes that God never intended ceremonial laws to override compassion or mercy (Luke 14:1–6).

Luke 10:29–37 contains the famous parable of the good Samaritan. A lawyer asked Jesus about salvation; Jesus asks the lawyer how he reads the Law. They agree that the core of the Mosaic law is to love God and love one's neighbor. Seeking a loophole, the lawyer asks who he must consider a "neighbor." In response, Jesus tells the story in this passage. The implication is that a "neighbor" is anyone in need. Luke is the only author to include this parable.

Jesus commissions seventy-two of His followers for a unique mission. They are sent into towns and villages, preparing people for Jesus' ministry. Those who accept the message will be blessed; those who reject it will be left behind. The disciples return celebrating what they have seen and accomplished. Jesus reminds them that salvation is the real victory. The parable of the good Samaritan explains that the obligation to love extends to anyone and everyone. A visit to the home of Martha and Mary offers a contrast between good things and the best things.

Luke 10 provides the bulk of the first section of what some refer to as Jesus' travelogue (Luke 9:51—19:27). In this extended description of travels and events, Jesus draws away from public ministry and theological debates. His focus is preparing His disciples for what will happen in Jerusalem, by teaching them about the kingdom of God. In Luke 9:51—11:13, the disciples gradually learn how to properly follow Jesus. Next, the Pharisees will reject Jesus (Luke 11:14–54) and Jesus will teach more about the kingdom (Luke 12:1—19:27). After the travelogue, Jesus will enter Jerusalem and face crucifixion.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.