Unless a person has a heart of stone, he will feel compassion for those who are suffering, and that emotional reaction often fuels a helpful response in the form of aid, much like the Good Samaritan had compassion on the man who was wounded by thieves on the road to Jericho (Luke 10:30-37). He saw the man in his plight, sympathized with him, and selflessly cared for him at his own expense. Jesus shows that we should "go and do likewise" (verse 37), as such compassion is the mark of a true Christian. We see compassion similarly encouraged in the Parable of the Sheep and the Goats, where the righteous sheep help those in need, expecting no reward (Matthew 25:31-46).
It is instructive to see Jesus showing compassion in the few times it is mentioned in the gospels. The first appears in Mark 1:41, where He, "moved with compassion, stretched out His hand and touched [a leper], and said to him, 'I am willing; be cleansed.'" Another time, recorded in Luke 7:13, He feels compassion for a widow who had just lost her only son, and He raises him from the dead. In Matthew 20:34, He has compassion on two blind men and heals them. Both Matthew and Mark record that Jesus had compassion on the multitude that had followed Him "because they were weary and scattered, like sheep having no shepherd" (Matthew 9:36; see Mark 6:34). He also has compassion on multitudes because they had nothing left to eat (Matthew 15:32; Mark 8:2) and because many of them needed healing (Matthew 14:14).
In each of these cases, Jesus shows compassion for people whose circumstances had reached a point of dire need, and they had no ability to help themselves. He then performs a miracle that alleviates the problem. Notice, however, that, like the Good Samaritan, He asks for nothing for Himself, except perhaps that they keep the miracle to themselves. He has little or nothing to gain by helping them—and in fact, His miracles could draw the unwanted attention of the authorities—but He helps them anyway out of outgoing concern. His compassion has no ulterior motive except to draw them closer to God.
Jesus was not a politician; He never demanded a quid pro quo. True compassion, as He practiced it, is an outpouring of agape love, a selfless concern for the ultimate well-being of another expressed in sacrificial action in the other's behalf. His compassion for humanity went so far that He gave His life for us "while we were still sinners," unworthy of aid as His enemies (Romans 5:8, 10). His compassion for our weakness and suffering will ultimately lead to our eternal life in His Kingdom, for when He expresses His love for us, it never ends (I Corinthians 13:8).
Richard T. Ritenbaugh
The road between Jerusalem and Jericho was a steep, rocky, dangerous gorge, troubled by prowling robbers. Because of their high religious stature, thieves did not usually assault priests and Levites, but others were "fair game."
The word used here for "chance" means the coincidence of time and circumstance (Ecclesiastes 3:1, 17; 9:11-12), indicating that the priest and the Levite traveled that road as a matter of habit. We see that it was also habitual for them to ignore the needs of others. However, it was by God's design that the priest, the Levite, and the Samaritan came to the spot where the suffering man lay. God plans and orchestrates human events and knows how to send relief. Within the sovereignty of God, there is no such thing as pure chance for God's people (Romans 8:29-39; Ephesians 1:11).
Martin G. Collins
Parable of the Good Samaritan
The Parable of the Good Samaritan (Luke 10:25-37) differs from most other parables in that it is so simple and concrete that a child can understand its basic point. However, it is also an insightful and memorable exposition of practical moral principles. That so many religious and secular people understand it shows the effectiveness of its simplicity and depth. Unlike other parables, each figure in the story does not necessarily represent a spiritual equivalent. The whole narrative describes working compassion as contrasted to selfishness, of hate compared with love.
In the parable's introduction (Luke 10:26), Jesus uses a technical term regularly used by the scribes or lawyers when consulting one another about a matter of the law: "What is your reading of it?" The lawyer gives the only right answer—the necessity of loving God and his neighbor (verse 27). He then asks the question—"Who is my neighbor?" (verse 29)—that prompts Jesus into giving His parable. The lawyer believes that no Gentile is his neighbor, although it seems he suspects they really are. This parable makes clear who is our neighbor and how we should respond to his needs.
Martin G. Collins
Parable of the Good Samaritan
Other Forerunner Commentary entries containing Luke 10:30: