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Greek Testament Critical Exegetical Commentary">Alford</a> • <a href="/commentaries/barnes/luke/10.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/bengel/luke/10.htm" title="Bengel's Gnomen">Bengel</a> • <a href="/commentaries/benson/luke/10.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/luke/10.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/luke/10.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/luke/10.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/clarke/luke/10.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/luke/10.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/luke/10.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/luke/10.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/luke/10.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/egt/luke/10.htm" title="Expositor's Greek">Exp Grk</a> • <a href="/commentaries/gaebelein/luke/10.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/luke/10.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/luke/10.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/luke/10.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/luke/10.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/luke/10.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/luke/7-50.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/luke/10.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/icc/luke/10.htm" title="ICC NT Commentary">ICC</a> • <a href="/commentaries/jfb/luke/10.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kelly/luke/10.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/luke/10.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/luke/10.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/luke/10.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/luke/10.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/luke/10.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/meyer/luke/10.htm" title="Meyer Commentary">Meyer</a> • <a href="/commentaries/parker/luke/10.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/pnt/luke/10.htm" title="People's New Testament">PNT</a> • <a href="/commentaries/poole/luke/10.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/luke/10.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/luke/10.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/luke/10.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/ttb/luke/10.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/vws/luke/10.htm" title="Vincent's Word Studies">VWS</a> • <a href="/commentaries/wes/luke/10.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/luke/10.htm">Ellicott's Commentary for English Readers</a></div>(32) <span class= "bld">Likewise a Levite.</span>—The passage is memorable as the only mention of Levites in the Gospels. He is represented as at once better and worse than the priest—better in that he does not altogether turn aside, but “comes” and looks; worse in that his second thoughts are at variance with his first, and prevail against them. If he has more light, he also sins more against it. He, too, may have been coming, like the priest, from his week of service in the Temple.<p><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/luke/10.htm">Matthew Henry's Concise Commentary</a></div>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.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/luke/10.htm">Barnes' Notes on the Bible</a></div>A Levite - The Levites, as well as the priests, were of the tribe of Levi, and were set apart to the duties of religion. The special duty of the priest was "to offer sacrifice" at the temple; to present incense; to conduct the morning and evening services of the temple, etc. The office or duty of the "Levites" was to render assistance to the priests in their services. In the journey of the Israelites through the wilderness, it was their duty to transport the various parts of the tabernacle and the sacred utensils. It was their duty to see that the tabernacle and the temple were kept clean; to prepare supplies for the sanctuary, such as oil, incense, wine, etc. They had also the care of the sacred revenues, and after the time of David they conducted the sacred "music" of the temple service, <a href="http://biblehub.com/numbers/8-5.htm">Numbers 8:5-22</a>; <a href="http://biblehub.com/1_chronicles/23-3.htm">1 Chronicles 23:3-5</a>, <a href="http://biblehub.com/1_chronicles/23-24.htm">1 Chronicles 23:24-32</a>; <a href="http://biblehub.com/1_chronicles/24-27.htm">1 Chronicles 24:27-31</a>.<p>Came and looked on him - It is remarked by critics, here, that the expression used does not denote, as in the case of the priest, that he accidentally saw him and took no farther notice of him, but that he came and looked on him more attentively, but still did nothing to relieve him. <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/luke/10.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>31, 32. came down a … priest … and a Levite—Jericho, the second city of Judea, was a city of the priests and Levites, and thousands of them lived there. The two here mentioned are supposed, apparently, to be returning from temple duties, but they had not learnt what that meaneth, 'I will have mercy and not sacrifice' [Trench].<p>saw him—It was not inadvertently that he acted.<p>came and looked—a further aggravation.<p>passed by—although the law expressly required the opposite treatment even of the beast not only of their brethren, but of their enemy (De 22:4; Ex 23:4, 5; compare Isa 58:7).<div class="vheading2"><a href="/commentaries/poole/luke/10.htm">Matthew Poole's Commentary</a></div> <span class="bld">See Poole on "<a href="/luke/10-30.htm" title="And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.">Luke 10:30</a>"</span> <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/luke/10.htm">Gill's Exposition of the Entire Bible</a></div>And likewise a Levite, when he was at the place,.... Where the poor man lay in this deplorable condition: <p>came and looked on him; and that was all; but neither spoke a comfortable word, nor administered any relief to him, or in the least assisted him: <p>and passed by on the other side; as the priest had done before him: by the "priest" may be meant, the moral law, and by the Levite the ceremonial law; and so by both, the whole law of Moses; and intimates, that no mercy is to be expected from thence: the law makes no abatement in its demands, nor any allowance for the fall and weakness of man: nor is it become milder under the Gospel dispensation; nor will it accept of an imperfect, though sincere obedience, in the room of a perfect one; and is deaf to all repentings, cries, and tears: no relief is to be had from thence, for a naked, wounded, and dead man; no robe of righteousness to cover a naked soul; for by the law is the knowledge of sin, but not a justifying righteousness by the deeds of it: for the deeds of the law, performed by sinful men, are impure and imperfect; and were they pure and perfect, they would be unprofitable, and could not justify in the sight of God from former sins; for could they, they would establish boasting, and disannul the death of Christ, and frustrate the grace of God; and therefore righteousness cannot be by the law, that leaves a man as naked as it finds him: nor is there any healing by it to a wounded conscience; there is no pity from it, no justification by it, no pardon through it, no expiation or atonement of sin, by obedience to it; no word of comfort is spoken by it; so far from it, that when it comes with power, it opens the wounds of sin, fills the conscience with wrath and terror, destroys all the man's former hopes of happiness, and leaves him where it found him; without healing him itself, or pointing out a physician to him: much less can it give life to a dead sinner: spiritual life is not communicated by it, nor can eternal life, or any true hope of it, be attained through it; it is so far from it, that it is the killing letter, and the ministration of condemnation and death. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/luke/10.htm">Geneva Study Bible</a></div><span class="cverse2">And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.</span></div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/meyer/luke/10.htm">Meyer's NT Commentary</a></div><a href="/luke/10-32.htm" title="And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.">Luke 10:32</a>. Observe the climax in the description—<span class="ital">having reached the place</span> (in question), <span class="ital">he went, when he had come</span> (approached) <span class="ital">and seen</span> (the state of the case), <span class="ital">by on the other side</span>. On <span class="greekheb">γενόμ</span>. <span class="greekheb">κατά</span>, comp. Herod. iii. 86: <span class="greekheb">ὡς κατὰ τοῦτο τὸ χωρίον ἐγένοντο</span>; Xen. <span class="ital">Cyrop</span>. vii. 1. 14, and elsewhere. Comp. <a href="/luke/10-33.htm" title="But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,">Luke 10:33</a>.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/egt/luke/10.htm">Expositor's Greek Testament</a></div><a href="/luke/10-32.htm" title="And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.">Luke 10:32</a>. <span class="greekheb">ὁμοίως Λευίτης ἀντιπ</span>., likewise a Levite … passed by, the repetition of <span class="greekheb">ἀντιπαρῆλθεν</span> has a rhetorical monotony suggestive of the idea: such the way of the world—to pass by, “in nine cases out of ten that is what you may expect” (<span class="ital">The Parabolic Teaching of Christ</span>, p. 348).<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/cambridge/luke/10.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">32</span>. <span class="ital">came and looked on him</span>] This vivid touch shews us the cold curiosity of the Levite, which was even baser than the dainty neglect of the Priest. Perhaps the Priest had been aware that a Levite was behind him, and left the trouble to him: and perhaps the Levite said to himself that <span class="ital">he</span> need not do what the priest had not thought fit to do.<span class="p"><br /><br /></span>By choosing <a href="/context/galatians/3-16.htm" title="Now to Abraham and his seed were the promises made. He said not, And to seeds, as of many; but as of one, And to your seed, which is Christ....">Galatians 3:16-23</a> as the Epistle to be read with this Gospel (13th Sunday after Trinity) the Church indicates her view that this Parable implies the failure of the Jewish Priesthood and Law to pity or remove the misery and sin of man.<span class="p"><br /><br /></span><a name="pul" id="pul"></a><div class="vheading2"><a href="/commentaries/pulpit/luke/10.htm">Pulpit Commentary</a></div><span class="cmt_sub_title">Verse 32.</span> - <span class="cmt_word">And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side</span>. They both, priest and Levite, shrank from the trouble and expense of meddling with the poor victim of the robbers; perhaps a cowardly fear of being identified with the robbers was mixed with these feelings. The whole of their conduct was inhuman, but not unnatural; alas! how faithfully is it copied by multitudes of men and women professing Christianity now! The Levite's conduct was better and worse than his official superior's - better, in that he did feel a little pity, and stopped to look, no doubt compassionately, on the sufferer; and worse, because he selfishly strangled the noble impulse in its birth, and passed on to his own place without so much as throwing a cloth over the poor maimed body to shelter it from the scorching sun, or the cold night dew. Luke 10:32<a name="vws" id="vws"></a><div class="vheading2"><a href="/commentaries/vws/luke/10.htm">Vincent's Word Studies</a></div>Came and looked<p>Rev., saw. Seeming to imply that the Levite went farther than the priest in coming near to the wounded man, and, having observed his condition, passed on. <div class="vheading2">Links</div><a href="/interlinear/luke/10-32.htm">Luke 10:32 Interlinear</a><br /><a href="/texts/luke/10-32.htm">Luke 10:32 Parallel Texts</a><br /><span class="p"><br /><br /></span><a href="/niv/luke/10-32.htm">Luke 10:32 NIV</a><br /><a href="/nlt/luke/10-32.htm">Luke 10:32 NLT</a><br /><a href="/esv/luke/10-32.htm">Luke 10:32 ESV</a><br /><a href="/nasb/luke/10-32.htm">Luke 10:32 NASB</a><br /><a href="/kjv/luke/10-32.htm">Luke 10:32 KJV</a><span class="p"><br /><br /></span><a href="http://bibleapps.com/luke/10-32.htm">Luke 10:32 Bible Apps</a><br /><a href="/luke/10-32.htm">Luke 10:32 Parallel</a><br /><a href="http://bibliaparalela.com/luke/10-32.htm">Luke 10:32 Biblia Paralela</a><br /><a href="http://holybible.com.cn/luke/10-32.htm">Luke 10:32 Chinese Bible</a><br /><a href="http://saintebible.com/luke/10-32.htm">Luke 10:32 French Bible</a><br /><a href="http://bibeltext.com/luke/10-32.htm">Luke 10:32 German Bible</a><span class="p"><br /><br /></span><a href="/">Bible Hub</a><br /></div></div></td></tr></table></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td align="center"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script><br /><br /> </div> <div id="left"><a href="../luke/10-31.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Luke 10:31"><img src="/left.png" name="lft" border="0" alt="Luke 10:31" /></a></div><div id="right"><a href="../luke/10-33.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Luke 10:33"><img src="/right.png" name="rght" border="0" alt="Luke 10:33" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div> <div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>