Which of these three
This phrase refers to the three individuals in the parable of the Good Samaritan: the priest, the Levite, and the Samaritan. In the context of first-century Judea, these figures represent different societal roles and expectations. The priest and Levite, both of whom passed by the injured man, were expected to uphold religious law and compassion. The Samaritan, however, was part of a group despised by Jews due to historical and religious animosities. The Greek word "τίνες" (tines) for "which" invites the listener to discern and judge, emphasizing personal responsibility in moral decision-making.

do you think
This phrase engages the listener directly, prompting introspection and personal reflection. The Greek word "δοκεῖ" (dokei) implies an invitation to form an opinion or judgment. Jesus uses this question to challenge societal norms and personal biases, encouraging His audience to think beyond cultural prejudices and to evaluate actions based on love and mercy rather than social status or ethnicity.

was a neighbor
The concept of "neighbor" in this context is pivotal. The Greek word "πλησίον" (plēsion) traditionally referred to someone who is physically near or part of one's community. However, Jesus redefines "neighbor" to mean anyone in need, regardless of social or ethnic boundaries. This redefinition challenges the prevailing Jewish understanding of neighbor as only fellow Jews, expanding it to include all humanity, thus emphasizing the universal call to love and compassion.

to the man
The phrase "to the man" highlights the individual who was victimized, emphasizing his humanity and need. The Greek "τῷ ἄνθρωπῳ" (tō anthrōpō) underscores the personal nature of the encounter. This focus on the individual rather than his identity or status serves as a reminder that every person is worthy of compassion and aid, reflecting the intrinsic value of human life as created in the image of God.

who fell into the hands of robbers
This phrase describes the plight of the victim, emphasizing vulnerability and injustice. The Greek "περιέπεσεν" (periepesen) suggests an unexpected and violent encounter, while "λῃσταῖς" (lēstais) refers to bandits or robbers, common threats on the dangerous roads of ancient Judea. This imagery evokes a sense of urgency and the moral imperative to respond to those in dire circumstances, regardless of personal risk or inconvenience.

(36) Which now of these three . . .?--There is a certain subtle discernment in the form of the question. The point under discussion was as to whom the Jew should look on as his neighbour. It is answered indirectly by the narrative, which showed who had proved himself a neighbour to the Jew. The Samaritan had shown himself a better interpreter of the commandment than the orthodox scribe. He had recognised a neighbour even in the Jew. The Jew therefore should recognise a neighbour even in the Samaritan. From the human point of view there is something noble in the manner in which our Lord thus singles out the Samaritan as a type of excellence, after His own recent repulse (Luke 9:53) by men of the same race; something also courageous in His doing so after He had been recently reproached as being Himself a Samaritan (John 8:48). It may be noted that His journey, "as it were in secret" (John 7:10), to the Feast of Tabernacles, must have probably led Him through Samaria, and that in all probability He must have spent the first day of the Feast in that country. (See Note on John 8:48.)

Verses 36, 37. - Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that showed mercy on him. The deep pathos of the little story, the meaning of which the trained-scholar mind of the lawyer at once grasped, went right home to the ]mart. The Jewish scribe, in spite of prejudice and jealousy, was too noble not to confess that the Galilaean Master's estimate of a neighbour was the true one, and the estimate of the Jerusalem schools the wrong one; so at once he replies, "He that showed mercy on him." Even then, in that hour of the noblest confession his lips had ever made, the lawyer trained in those strange and mistaken schools, the outcome of which is the Talmud, could not force himself to name the hated Samaritan name, but paraphrases it in this titan. The scene closes with the Lord's charge, "Then imitate that act." Go, and do thou likewise. The parable thus answers the question - Who is my neighbour? Any one, it replies, who needs help, and whom I have power and opportunity to help, no matter what his rank, race, or religion may be. Neighbourhood is made coextensive with humanity; any human being is my neighbour who needs aid, or to whom I can render aid. But it answers the other and the still larger and deeper question with which the scene which called the parable out began. "Master," asked the lawyer (ver. 25), "what shall I do to inherit eternal life?" Or in other words, "What is the virtue which saves?" The Scriptures teach that without holiness no one shall see the Lord, that is, shall inherit eternal life; and in this parable two kinds of holiness are set before us - the one spurious, the other genuine. The spurious holiness is that of the priest and Levite, two officially holy persons; - spurious holiness is sanctity divorced from charity. In the person of the Samaritan the nature of true sanctity is exhibited; - we are taught that the way to please God, the way to genuine holiness, is the practice of charity. Another and a very different exposition of this great and loving parable treats it as a Divine allegory. It commends itself to the present generation less than the plain matter-of-fact exegesis adopted in the foregoing notes. In the allegory, the wounded traveller represents mankind at large, stripped by the devil and his angels; he is left by them grievously wounded, yet not dead outright. Priest and Levite were alike powerless to help. "Many passed us by," once wrote a devout mediaeval writer, "and there was none to save." Moses and his Law, Aaron and his sacrifices, patriarch, prophet, and priest, - these were powerless. Only the true Samaritan (Christ), beholding, was moved with compassion and poured oil into the wounds. Among the ancients, Chrysostom and Clement of Alexandria and Augustine might be cited as good examples of these allegorical expositors. Among mediaeval Churchmen, Bernard and his devout school. Although this method of exposition has not been adopted here, still an exegesis which has commended itself so heartily to learned and devout Churchmen in all the Christian ages deserves at least a more respectful mention than the scornful allusion or the contemptuous silence with which it is nowadays too often dismissed. Godet, for instance, describes this allegorical interpretation adopted by the Fathers as rivalling that of the Gnostics.

Parallel Commentaries ...


Which
Τίς (Tis)
Interrogative / Indefinite Pronoun - Nominative Masculine Singular
Strong's 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

of these
τούτων (toutōn)
Demonstrative Pronoun - Genitive Masculine Plural
Strong's 3778: This; he, she, it.

three
τριῶν (triōn)
Adjective - Genitive Masculine Plural
Strong's 5140: Three. Or neuter tria a primary number; 'three'.

{do} you
σοι (soi)
Personal / Possessive Pronoun - Dative 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.

think
δοκεῖ (dokei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1380: A prolonged form of a primary verb, doko dok'-o of the same meaning; to think; by implication, to seem.

was
γεγονέναι (gegonenai)
Verb - Perfect Infinitive Active
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

a neighbor
πλησίον (plēsion)
Adverb
Strong's 4139: Near, nearby, a neighbor. Neuter of a derivative of pelas; close by; as noun, a neighbor, i.e. Fellow.

to the [man]
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

who fell into the hands
ἐμπεσόντος (empesontos)
Verb - Aorist Participle Active - Genitive Masculine Singular
Strong's 1706: To fall in, be cast in, be involved in. From en and pipto; to fall on, i.e. to be entrapped by, or be overwhelmed with.

of
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

robbers?”
λῃστάς (lēstas)
Noun - Accusative Masculine Plural
Strong's 3027: A robber, brigand, bandit. From leizomai; a brigand.


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NT Gospels: Luke 10:36 Now which of these three do you (Luke Lu Lk)