Luke 10:26
He said to him, What is written in the law? how read you?
Jump to: AlfordBarnesBengelBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctExp GrkGaebeleinGSBGillGrayHaydockHastingsHomileticsICCJFBKellyKJTLangeMacLarenMHCMHCWMeyerParkerPNTPoolePulpitSermonSCOTTBVWSWESTSK
EXPOSITORY (ENGLISH BIBLE)
10:25-37 If we speak of eternal life, and the way to it, in a careless manner, we take the name of God in vain. No one will ever love God and his neighbour with any measure of pure, spiritual love, who is not made a partaker of converting grace. But the proud heart of man strives hard against these convictions. Christ gave an instance of a poor Jew in distress, relieved by a good Samaritan. This poor man fell among thieves, who left him about to die of his wounds. He was slighted by those who should have been his friends, and was cared for by a stranger, a Samaritan, of the nation which the Jews most despised and detested, and would have no dealings with. It is lamentable to observe how selfishness governs all ranks; how many excuses men will make to avoid trouble or expense in relieving others. But the true Christian has the law of love written in his heart. The Spirit of Christ dwells in him; Christ's image is renewed in his soul. The parable is a beautiful explanation of the law of loving our neighbour as ourselves, without regard to nation, party, or any other distinction. It also sets forth the kindness and love of God our Saviour toward sinful, miserable men. We were like this poor, distressed traveller. Satan, our enemy, has robbed us, and wounded us: such is the mischief sin has done us. The blessed Jesus had compassion on us. The believer considers that Jesus loved him, and gave his life for him, when an enemy and a rebel; and having shown him mercy, he bids him go and do likewise. It is the duty of us all , in our places, and according to our ability, to succour, help, and relieve all that are in distress and necessity.What is written ... - Jesus referred him to the "law" as a safe rule, and asked him what was said there. The lawyer was doubtless endeavoring to justify himself by obeying the law. He trusted to his own works. To bring him off from that ground - to make him feel that it was an unsafe foundation, Jesus showed him what the law "required," and thus showed him that he needed a better righteousness than his own. This is the proper use of the law. By comparing ourselves with "that" we see our own defects, and are thus prepared to welcome a better righteousness than our own - that of the Lord Jesus Christ. Thus the law becomes a schoolmaster to lead us to him, Galatians 3:24. 26. What is written in the law—apposite question to a doctor of the law, and putting him in turn to the test [Bengel]. See Poole on "Luke 10:25" What is written in the law?.... Christ, with great propriety, sends him to the law, to see and observe what was written there, what are the terms and conditions of life, as fixed there; partly, because this man, by his office and character, was an interpreter of the law; and partly, because his question was, what shall I do?

how readest thou? in the law, every day; referring to the "Keriat Shema", the reading of the Shema, i.e. those words in Deuteronomy 6:4, &c, "Hear, O Israel, &c." morning and evening (i) as appears by his answer

(i) Vid. Misn. Beracot, c. 1. sect. 1, 2.

He said unto him, What is written in the law? how readest thou?
EXEGETICAL (ORIGINAL LANGUAGES)
Luke 10:26-27. Πῶς ἀναγινώσκεις] מאי קראת, a customary Rabbinical formula to give occasion to a scriptural citation, Lightfoot, p. 794.

πῶς] how, that is, with what words, not instead of τί (Kypke and others). Comp. πῶς φῆς, πῶς λέγεις, πῶς δοκεῖς, and the like. Observe that ἐν τῷ νόμῳ is placed first for the sake of emphasis, and that the doubled expression of the question indicates the urgency of the questioner. Lechler in the Stud. u. Krit. 1854, p. 802, is wrong in explaining the passage as if it were πῶς σὺ ἀναγ.

Luke 10:27. The lawyer quotes Deuteronomy 6:5 along with Leviticus 19:18. The Jews had to repeat daily morning and evening the former passage, together with Deuteronomy 11:13 ff. (Berac. f. 3. 3; comp. on Mark 12:29); it appeared also on the phylacteries (see on Matthew 23:5), but not Leviticus 19:18; hence the opinion of Kuinoel: “Jesum digito monstrasse thecam illam, qua se ornaverat legis peritus,” must be rejected. The reason why the lawyer answered entirely in the meaning of Jesus, and especially adds the passage from Leviticus, is found in the fact that his attention was directed not to what had immediately preceded, but to the problem τίς ἐστί μου πλησίον; and that he used the question τί ποιήσας κ.τ.λ., Luke 10:25, only as an introduction thereto. To this question, familiar as he was with the principles of Jesus, he must have expected an answer in which the duty of the love of one’s neighbour was not wanting, and thereto he would then attach the special question meant to tempt him, viz. τίς ἐστί μου πλησίον; But since the dialogue takes such a turn that he himself becomes the respondent, he gives the answer which he had expected from Jesus; and now for his own self-justification—to show, to wit, that notwithstanding that correct answer, he did not ask his question without reason, but still needs more detailed instruction, he adds the problem under cover of which the temptation was to be brought in. The questioner, unexpectedly made to play the part of the respondent, thus keeps his object in view with presence of mind and craftiness, and it can neither be asserted that by his reply, in keeping with the meaning of Jesus, he at once gave himself up as a captive (de Wette), nor that this reply was not suggested till the question of Jesus was interposed (Bleek).Luke 10:26. τί γέγραπ., πῶς ἀναγιν., how stands it written? how readest thou? double question with a certain empressement.26. how readest thou?] The phrase resembled one in constant use among the Rabbis, and the lawyer deserved to get no other answer because his question was not sincere. The very meaning and mission of his life was to teach this answer.Luke 10:26. Νόμῳ, in the law) This is apposite in reference to νόμικον, a lawyer, a teacher of the law, Luke 10:25.—πῶς, how) The Jews used daily to repeat the subsequent text. We must read Scripture often, but also daily [with due care to ascertain its spiritual meaning] [It is your duty to strive to attain the scope of Scripture.—V. g.]Verse 26. - He said unto him, What is written in the Law? The Lord replied, perhaps pointing to one of the phylacteries which the lawyer wore on his forehead and wrist. These phylacteries were little leather boxes (the dimensions of these varied from the size of an ordinary hazelnut, to that of a large walnut, and even in some cases much larger). In these leather boxes were little parchment rolls containing certain texts from the Pentateuch. Certainly the first of the two great rules, that concerning God, was one of these texts (Deuteronomy 6:5); possibly, but not certainly, the second concerning the neighbour formed another text. Read

See on Luke 4:16.

Links
Luke 10:26 Interlinear
Luke 10:26 Parallel Texts


Luke 10:26 NIV
Luke 10:26 NLT
Luke 10:26 ESV
Luke 10:26 NASB
Luke 10:26 KJV

Luke 10:26 Bible Apps
Luke 10:26 Parallel
Luke 10:26 Biblia Paralela
Luke 10:26 Chinese Bible
Luke 10:26 French Bible
Luke 10:26 German Bible

Bible Hub






Luke 10:25
Top of Page
Top of Page