Luke § 53

With these verses belongs the text that exposes those who seem to themselves to be experts on the law, who keep the letter of the law but disregard its spirit. He teaches that they are ignorant of the law from its very first chapter. He proves this immediately at the beginning of the law. Both the Father and the Son proclaimed and announced the sacrament of the divine incarnation, saying, "You shall love the Lord your God" and "You shall love your neighbor as yourself." The Lord said to the lawyer, "Do this, and you shall live." He who did not know his neighbor, because he did not believe in Christ, answered, "Who is my neighbor?" Whoever does not know Christ does not know the law either. How can he know the law when he is ignorant of the Truth, since the law proclaims the Truth?

But he said to him: What is written in the law? How do you read it? He answered, saying: You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind, and your neighbor as yourself. As the lawyer responds, our Savior shows us the perfect path to heavenly life. To the one proposing the writings of the law about the love of God and neighbor, He says:

Second, regarding the discovery of the truth sought, he adds: But he said to him: What is written in the Law? How do you read? From this it is apparent that the Master of truth was a friend of the Law, according to Matthew five: "Do you think that I have come to abolish the Law or the Prophets? I have not come to abolish, but to fulfill." In this word, the Savior wins the good will of the lawyer in this, that he shows himself to be in agreement with him in love of the Law; he also arouses attention, since he directs him to the Law as to an authoritative scripture; he also prepares docility, since he grants the way to finding the truth, and this indeed is done by reading the divine law. Hence in John five he said to the lawyers: "Search the Scriptures, in which you think you have eternal life." For this is the way of coming to truth and through truth to life. Hence Baruch four: "This is the book of the commandments of God and the law that is forever: all who hold fast to it will attain to life; but those who have abandoned it, to death. Turn back, O Jacob, and lay hold of it," etc.

And since he tempted Him subtly, he receives no other answer than the command given by Moses; for it follows, He said unto him, What is written in the law? how readest thou?

You have answered correctly: Do this, and you will live. Then, after introducing a parable responding that the one who showed mercy to the wounded was the neighbor, He adds: Go, and do likewise, that is, remember to love and support your neighbor who needs such mercy. Very clearly declaring that love alone, and not merely shown in word but proven by the execution of deeds, leads to eternal life.

Thirdly, with regard to the approbation of the truth discovered, it is added: And he said to him: You have answered rightly: because you brought forth a word of rectitude, which pertains to love, according to that of Song of Songs 1: "The righteous love you"; or you spoke according to the rule of wisdom, according to that of Proverbs 8: "All my words are just, there is nothing crooked or perverse in them; they are right to those who understand and equitable to those who find knowledge."

And because one must live according to the rule of rectitude, therefore he adds: Do this, and you shall live, because, according to that of James 1, "if anyone is a hearer of the word and not a doer" etc.; and Romans 2: "For not the hearers of the law are just before God, but the doers of the law shall be justified." And truly you shall live, because you will attain eternal life: for Matthew 19: "If you wish to enter into life, keep the commandments"; whence John 13: "If you know these things, blessed shall you be, if you do them."

He says, "What is written in the law? How do you read?" The lawyer repeated what is in the law. As if to punish his wickedness and reprove his malicious purpose, Christ, knowing all things, says, "You have answered correctly; do this, and you will live." The lawyer missed his prey. He shot off the mark. His wickedness is unsuccessful. The sting of envy ceased. The net of deceit is torn. His sowing bears no fruit, and his toil gains no profit. As some ship overwhelmed by misfortune, he has suffered a bitter shipwreck.

When the lawyer had answered the things contained in the law, Christ, to whom all things were known, cuts to pieces his crafty nets. For it follows, And he said to him, Thou hast answered right: this do, and thou shalt live.

So, to the lawyer He says: "you have answered correctly." Since you, He says, are still subject to the Law, then you answer correctly; for according to the Law you reason rightly.

Jericho is an image of this world. Adam, cast out from Paradise, that heavenly Jerusalem, descended to it by the mistake of his transgression, that is, departing from the living to hell, for whom change not of place but of conduct made the exile of his nature. He was greatly changed from that Adam who enjoyed eternal blessedness. When he turned aside to worldly sins, Adam fell among thieves, among whom he would not have fallen if he had not strayed from the heavenly command and made himself vulnerable to them. Who are those thieves, if not the angels of night and darkness, who sometimes transform themselves into angels of light but cannot persevere? These first steal the clothes of spiritual grace that we have received and are then accustomed to inflict wounds. If we preserve unstained the garments that we have put on, we cannot feel the robbers' blows. Beware, for fear that you are first stripped as Adam was first stripped of the heavenly command, defrauded of protection, and divested of the garment of faith. He received a mortal wound by which the whole human race would have fallen if that Samaritan, on his journey, had not tended his serious injuries.

But who are those robbers but the Angels of night and darkness, among whom he had not fallen, unless by deviating from the divine command he had placed himself in their way.

Or they stripped us of the garments which we have received of spiritual grace, and so are wont to inflict wounds. For if we keep the unspotted garments we have put on, we can not feel the wounds of robbers.

(Severus) He has well used the general term. For He says not, "a certain one went down," but, a certain man, for his discourse was of the whole human race.

(de Ev. l. ii. q. 19.) For that man is taken for Adam himself, representing the race of man; Jerusalem, the city of peace, that heavenly country, from the bliss of which he fell. Jericho is interpreted to be the moon, and signifies our mortality, because it rises, increases, wanes, and sets.

(ubi sup.) He fell then among robbers, that is, the devil and his angels, who through the disobedience of the first man, stripped the race of mankind of the ornaments of virtue, and wounded him, that is, by ruining the gift of the power of free will. Hence it follows, who stripped him of his raiment, and wounded him, and departed, for to that man sinning he gave a wound, but to us many wounds, since to one sin which we contract we add many.

(de q. Ev. l. ii. q. 19.) Or they stripped man of his immortality, and wounding him (by persuading to sin) left him half dead; for wherein he is able to understand and know God, man is alive, but wherein he is corrupted and pressed down by sins, he is dead. And this is what is added, leaving him half dead.

This interpretation corresponds to the places, if any one will examine them. For Jericho lies in the low parts of Palestine, Jerusalem is seated on an eminence, occupying the crest of a mountain. The man then came from the high parts to the low, to fall into the hands of the robbers who infested the desert. As it follows, And he fell among thieves.

Or it may be understood that they stripped us after first inflicting wounds; or wounds precede nakedness, as sin precedes the absence of grace.

But Jesus, looking up, said: A certain man was going down from Jerusalem to Jericho. This man is understood to be Adam in the human race. Jerusalem, that heavenly city of peace, from whose happiness he fell into this mortal and miserable life. How well Jericho, which is interpreted as the moon, signifies, variously, indeed, labors of sins and errors, always uncertain.

And he fell among robbers. Understand the robbers to be the devil and his angels, upon whom, because he was descending, he fell. For unless he was first internally swollen, he would not so easily fall by external temptation. For it is a very true saying, which says: Before ruin, the heart is exalted (Proverbs 16).

And they stripped him. Namely, they deprived him of the glory of immortality and the garment of innocence. For this is the first robe with which, according to another parable, the prodigal son, returning through repentance, is adorned, and which the first parents lost, realizing they were naked, and clothed themselves with tunics of mortal nature.

And after inflicting wounds, they went away, leaving him half-dead. The wounds are sins, by which, violating the integrity of human nature, they implanted a kind of seedbed of increasing death (so to speak), into the wearying bowels. But they went away, not ceasing from ambushes at all, but by concealing the frauds of the same snares. They left him half-dead because they could strip away the happiness of immortal life, but could not abolish the sense of reason. For in that part where he can understand and know God, man is alive. But from that part where he decays in sins and fails in misery, he is dead and defiled with a deadly wound.

But sins are called wounds, because the perfectness of human nature is violated by them. And they departed, not by ceasing to lie in wait, but by hiding the craft of their devices.

But Jesus, looking up, said. After the precept directing toward living, there follows a teaching that arouses understanding, and this through a parabolic saying; and this is indicated when it says: But Jesus, looking up: in which he shows that whoever wishes to understand the truth must look upward, whence the true light shines forth: Isaiah 60: "Arise, be enlightened, O Jerusalem," etc.; because, Ecclesiasticus 1, "the fountain of wisdom is the word of God on high." In this parabolic saying, four things are introduced. The first is a person in need because of misery; the second is a person who despises because of hardness, at the passage: It happened that a priest, etc.; the third is a person who helps because of mercy, at the passage: But a Samaritan, etc.; the fourth is a teaching that follows from the parable, at the passage: Which of these three seems etc. Concerning the person in need because of misery, two things are introduced by the Evangelist: the first is the removal of good, the second is the infliction of evil.

First, therefore, as regards the removal of good, he says: A certain man was going down from Jerusalem to Jericho and fell among robbers, who also stripped him. Perhaps they did this because he was alone, which is indicated in the fact that it says: A certain man, so that that saying of Ecclesiastes 4 may appear true: "Woe to him who is alone! For when he falls, he has no one to lift him up," but rather such a one has those who plunder him. Whence this man could say that word of Job 19: "He has stripped me of my glory and taken the crown from my head." "His troops came together and made their way against me." He fell among these robbers perhaps because of the desolation of the road, where robbers are accustomed to lurk, according to that saying of Jeremiah 3: "You sat in the ways, waiting for them like a robber in the wilderness."

Second, as regards the infliction of evil, he adds: And having inflicted wounds, they departed, leaving him half dead: as if to say that they wounded him even unto death, according to what is said of robbers in Proverbs 1: "Their feet run to evil and hasten to shed blood"; and in the Psalm: "Whose mouth is full of cursing and bitterness; their feet are swift to shed blood." They did not merely beat him but also left him half dead, lest he betray them, as is said of Ishmael in Jeremiah 41, that "Ishmael, son of Nethaniah, he and the men who were with him, killed the men coming to Gedaliah near the middle of the cistern"; and this, lest they betray him, just as also here.

Another interpretation can also be drawn according to the spiritual sense, so that the person in need is understood on account of misery as the human race, which in Adam's sinning descended from Jerusalem to Jericho, that is, from paradise into the world, and fell among thieves, that is, into the power of demons, who stripped him of gratuitous gifts and wounded him in his natural endowments. And they left him half-dead, because, with the likeness withdrawn, only the image remained: so that truly that word of the Psalm may be said: "Man, when he was in honor, did not understand: he was compared to senseless beasts," etc.; and again: "Surely man passes as an image." Yet that image is stripped on account of the turning away and wounded on account of the turning toward, according to that word of Jeremiah 2: "My people have done two evils: they have forsaken me, the fountain of living water, and have dug for themselves broken cisterns." Therefore he is stripped and wounded, according to that word of Lamentations, last chapter: "The crown of our head has fallen: woe to us, because we have sinned! Therefore our heart has become sorrowful, therefore our eyes have been darkened."

(Hom. in loc. Ed. Lat.) First, we must needs pity the ill fortune of the man who fell unarmed and helpless among robbers, and who was so rash and unwise as to choose the road in which he could not escape the attack of robbers. For the unarmed can never escape the armed, the heedless the villain, the unwary the malicious. Since malice is ever armed with guile, fenced round with cruelty, fortified with deceit, and ready for fierce attack.

(ubi sup.) At the beginning of the world then the devil accomplished his treacherous attack upon man, against whom he practised the poison of deceit, and directed all the deadliness of his malice.

One of the elders wanted to interpret the parable as follows. The man who was going down is Adam. Jerusalem is paradise, and Jericho is the world. The robbers are hostile powers. The priest is the law, the Levite is the prophets, and the Samaritan is Christ. The wounds are disobedience. The beast is the Lord's body. The pandochium (that is, the stable), which accepts all who wish to enter, is the church. The two denarii mean the Father and the Son. The manager of the stable is the head of the church, to whom its care has been entrusted. The fact that the Samaritan promises he will return represents the Savior's second coming.…The Samaritan, "who took pity on the man who had fallen among thieves," is truly a "guardian," and a closer neighbor than the Law and the Prophets. He showed that he was the man's neighbor more by deed than by word. According to the passage that says, "Be imitators of me, as I too am of Christ," it is possible for us to imitate Christ and to pity those who "have fallen among thieves." We can go to them, bind their wounds, pour in oil and wine, put them on our own animals, and bear their burdens. The Son of God encourages us to do things like this. He is speaking not so much to the teacher of the law as to us and to everyone when he says, "Go and do likewise." If we do, we will receive eternal life in Christ Jesus, to whom is glory and power for ages of ages. Amen.

(Hypognos. lib. 3.) Or by Jerusalem, which is by interpretation "the sight of peace," we mean Paradise, for before man sinned he was in sight of peace, that is, in paradise; whatever he saw was peace, and going thence he descended (as if brought low and made wretched by sin) into Jericho, that is, the world, in which all things that are born die as the moon.

(ubi sup.) For the half dead has his vital function (that is, free will) wounded, in that he is not able to return to the eternal life which he has lost. And therefore he lay, because he had not strength of his own sufficient to rise and seek a physician, that is, God, to heal him.

But the Savior, since He is the Creator and sees in all one creation, defines the neighbor not by deeds, not by merits, but by nature. Do not think, He says, that since you are righteous, there is no one like you. For all who share one and the same nature are your neighbors. Therefore, you yourself be a neighbor to them not in place, but in disposition toward them and care for them. For this reason I also bring before you the example of the Samaritan, to show you that although he differed in way of life, he nevertheless became a neighbor to the one in need of mercy. So you too show yourself a neighbor through compassion and hasten to help by your own admission. Thus, by this parable we are taught to be ready for mercy and to strive to be neighbors to those who need our help. Let us also recognize the goodness of God toward man. Human nature was going "from Jerusalem," that is, from a serene and peaceful life, for Jerusalem means "vision of peace." Where was it going? "To Jericho," a barren, low place, stifling from heat, that is, into a life full of passions. Notice: He did not say "went down," but "was going." For human nature always inclined toward earthly things, not once, but constantly being drawn into a life of passion. "And fell among robbers," that is, fell among demons. Whoever does not descend from the height of the mind will not fall among demons. They, having stripped the man and removed from him the garments of virtue, inflicted upon him the wounds of sin. For they first strip us of every good thought and the covering of God, and then inflict wounds through sins. They left human nature "half dead," either because the soul is immortal while the body is mortal, and thus half of man is subject to death, or because human nature was not entirely rejected but hoped to receive salvation in Christ, and thus was not completely dead. But just as through Adam's transgression death entered the world, so through justification in Christ death was to be abolished (Rom. 5:16–17).

And in addition to this, he brings forward the Samaritan as an example. As it follows, And Jesus answering him said, A certain man went down, &c.

Now he says not "descended," but "was descending." For human nature was ever tending downwards, and not for a time only, but throughout busied about a life liable to suffering.

Or man after sin is said to be half dead, because his soul is immortal, but his body mortal, so that the half of man is under death. Or, because his human nature hoped to obtain salvation in Christ, so as not altogether to lie under death. But in that Adam had sinned death entered in the world, (Rom. 5:12.) in the righteousness of Christ death was to be destroyed.

(de q. Ev. l. ii. q. 19.) Or by the Priest and the Levite, two times are represented, namely, of the Law and the Prophets. By the Priest the Law is signified, by which the priesthood and sacrifices were appointed; by the Levites the prophecies of the Prophets, in whose times the law of mankind could not heal, because by the Law came the knowledge not the doing away of sin.

(Serm. 171.) Or it is said, passed by, because the man who came down from Jerusalem to Jericho is believed to have been an Israelite, and the priest who came down, certainly his neighbour by birth, passed him by lying on the ground. And a Levite also came by, likewise his neighbour by birth; and he also despised him as he lay.

It happened that a certain priest was going down the same way, and upon seeing him, he passed by. Similarly, a Levite, when he was near the place and saw him, passed by. The priest and the Levite, who, seeing the wounded man, passed by, are the priesthood and ministry of the Old Testament, where through the decrees of the law the wounds of the languishing world could only be shown, but not healed, because it was impossible (as the Apostle says) for the blood of bulls and goats to take away sins (Hebrews 9).

It happened that a priest, etc. After the person in need because of a twofold misery, there follows here the person who despises because of hardness. Here a twofold person is introduced, namely a superior and an inferior in ecclesiastical dignity.

First, therefore, as regards the superior person, he says: It happened that a certain priest went down the same way, whose duty it was to teach and fulfill the law of God, according to that passage of Malachi 2: "The lips of the priest shall keep knowledge, and they shall seek the law from his mouth." They, moreover, were bound to be holy, according to that passage of Leviticus 10: "I will be sanctified in those who draw near to me, and in the sight of all the people I will be glorified." Hence it was especially the duty of priests to keep the law of God and above all with regard to mercy; but this one did not keep it, on account of hardness of heart.

Hence he adds: And seeing him, he passed by, not heeding that passage of Deuteronomy 22: "If you see your brother's donkey or ox fallen on the road, do not despise it, but you shall lift it up with him." This one despised this brother on account of avarice. Already that passage of Jeremiah 6 was verified: "From the least even to the greatest, all are given to avarice, and from the prophet even to the priest, all practice deceit"; and likewise that passage of Isaiah 1: "Your princes are faithless, companions of thieves," etc.

The person moreover passing by with hardness was legal justice, which bestowed neither mercy nor medicine. This was well signified in Exodus 17, where it is said that "the hands of Moses were heavy"; whence in the Gloss of Bede: "The priest announces the law of God: indeed the Law descended into the world through Moses and conferred no healing upon man. The Levite descended, who showed the type of the Prophets, but he too heals no one, because the Law reproves sins but passes by, because it does not bestow pardon." And that was well designated in 4 Kings 4 by the staff of Elisha, which he sent to raise the boy, "and yet there was neither voice nor sense"; whence it was rather a staff for chastising than for healing. Whence it is said in Hebrews 10: "Anyone who violates the law of Moses dies without any mercy on the testimony of two or three witnesses."

(ubi sup.) Here then was man (that is, Adam) lying destitute of the aid of salvation, pierced with the wounds of his sins, whom neither Aaron the high priest passing by could advantage by his sacrifice; for it follows, And by chance there came down a certain priest that way, and when he saw him, he passed by on the other side. Nor again could his brother Moses the Levite assist him by the Law, as it follows, And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.

By the priest and the Levite, understand, perhaps, the Law and the prophets. For they desired to justify man, but could not. "It is impossible," says the Apostle Paul, "that the blood of bulls and goats should take away sins" (Heb. 10:4). They took pity on man and considered how to heal him, but, overcome by the severity of the wounds, they withdrew again. For this is what it means to pass by. The Law came and stood over the one lying there, but then, not having the power to heal, it departed. This is what "passed by" means.

But He says, passed by, (Rom. 3:20; 8:3.) because the Law came and stood till its time foreordained, then, not being able to cure, departed. Mark also that the Law was not given with this previous intention that it should cure man, for man could not from the beginning receive the mystery of Christ. And therefore it is said, And by chance there came a certain priest, which expression we use with respect to those things which happen without forethought.

They pitied him, I say, when they thought about him, but afterwards, overcome by selfishness, they went away again. For this is signified by the word, passed him by.

Second, as regards the inferior person, he adds: Likewise also a Levite, when he was near the place and saw him, passed by: and this one was not heeding that passage of Ecclesiasticus 7: "Do not fail those who weep in consolation, and walk with those who mourn: do not be reluctant to visit the sick." He was reluctant, because, although he was near the place and saw him, he was unwilling to visit him. This one was not like that Tobit, in chapter 4, teaching his son: "Do not turn your face away from any poor person." But this one turned his eyes away from a poor man, naked, wounded, and of his own people. And this was more reprehensible in priests and Levites than in other persons: on account of which it is said in Hosea 6: "I desired mercy and not sacrifice, and the knowledge of God more than burnt offerings"; whence this lawyer is said to have spoken, in Mark 12: "To love one's neighbor as oneself is greater than all burnt offerings and sacrifices."

The person moreover passing by with hardness was legal justice, which bestowed neither mercy nor medicine. This was well signified in Exodus 17, where it is said that "the hands of Moses were heavy"; whence in the Gloss of Bede: "The priest announces the law of God: indeed the Law descended into the world through Moses and conferred no healing upon man. The Levite descended, who showed the type of the Prophets, but he too heals no one, because the Law reproves sins but passes by, because it does not bestow pardon." And that was well designated in 4 Kings 4 by the staff of Elisha, which he sent to raise the boy, "and yet there was neither voice nor sense"; whence it was rather a staff for chastising than for healing. Whence it is said in Hebrews 10: "Anyone who violates the law of Moses dies without any mercy on the testimony of two or three witnesses."

That extraordinary Samaritan did not himself shun him whom the priest and the Levite had shunned. In the name of a sect, you may not shun him whom you will admire by interpretation of the word. Indeed, "guard" is signified by the name Samaritan. The interpretation means this. Who is the Guard, if not, "The Lord preserves the infants"? Thus, as there is one Jew in the letter and another in the spirit, so there is one Samaritan in public, another in secret. Here the Samaritan is going down. Who is he except he who descended from heaven, who also ascended to heaven, the Son of man who is in heaven? When he sees half-dead him whom none could cure before, like her with an issue of blood who had spent all her inheritance on physicians, he came near him. He became a neighbor by acceptance of our common feeling and kin by the gift of mercy.

Now this Samaritan was also coming down. For who is he that ascended upon into heaven, but he who came down from heaven, even the Son of Man who is in heaven (John 3:13.).

Now when He came He was made very near to us by His taking upon Himself our infirmities, He became a neighbour by bestowing compassion. Hence it follows, And when he saw him he was moved with compassion.

(Severus.) Now Christ here fully calls Himself a Samaritan. For in addressing the lawyer who was glorying in the Law, He wished to express that neither Priest nor Levite, nor all they who were conversant with the Law, fulfilled the requirements of the Law, but He came to accomplish the ordinances of the Law.

Or He came by the way. For He was a true traveller, not a wanderer; and came down to the earth for our sakes.

(ubi sup.) A Samaritan coming by, far removed by birth, very near in compassion, acted as follows, But a certain Samaritan as he journeyed came where he was, &c. In whom our Lord Jesus Christ would have Himself typified. For Samaritan is interpreted to be keeper, and it is said of him, He shall not slumber nor sleep who keeps Israel; (Ps. 128:4.) since being raised from the dead he dieth no more. (Rom. 6:9.) Lastly, when it was said to him, Thou art a Samaritan, and hast a devil, (John 8:48.) He said He had not a devil, for He knew Himself to be the caster out of devils, He did not deny that He was the keeper of the weak.

He came in the likeness of sinful flesh, therefore 1 near to him, as it were, in likeness.

(Serm. 171.) For what so distant, what so far removed, as God from man, the immortal from the mortal, the just from sinners, not in distance of place, but of likeness. Since then He had in Him two good things, righteousness and immortality, and we two evils, that is unrighteousness, and mortality, if He had taken upon Him both our evils He would have been our equal, and with us have had need of a deliverer. That He might be then not what we are, but near us, He was made not a sinner, as thou art, but mortal like unto thee. By taking upon Himself punishment, not taking upon Himself guilt, He destroyed both the punishment and the guilt.

However, a certain Samaritan, as he was traveling, came near him, and seeing him, was moved with compassion. The Samaritan, which means "guardian," signifies the Lord, about whom the prophet most rightly prays, so that he may not fall upon these robbers. He says, "Guard me from the snare they have set for me, and from the traps of those who work iniquity" (Psalm 140). Who, for us men and for our salvation, descending from heaven, undertook the journey of this present life, and came near to him who was languishing with inflicted wounds, that is, being made in the likeness of men and found in human form (Philippians 2), became close to us by taking on our compassion and was made a neighbor through the consolation of mercy.

But a certain Samaritan, etc. Here in the third place is added the person who comes to aid out of clemency. Concerning whom a twofold effect of mercy is shown, namely the support of infirmity and the relief of destitution.

First, therefore, as regards the mercy that supports infirmity, he says: But a certain Samaritan, making his journey, came near him and, with the eye of his benevolence and the work of the greatest piety, seeing him, was moved with compassion, so that he could say that passage of Job 30: "I wept once for him who was afflicted, and my soul had compassion on the poor"; and again in chapter 31: "From my infancy compassion grew up with me."

The person moreover coming to aid out of mercy is rightly understood as Christ the Lord, because Samaritan is interpreted as "guardian"; and he himself is the one of whom it is said in the Psalm: "Unless the Lord guard the city," etc.; and in Isaiah 21: "Guardian, what of the night?" because "behold, he who guards Israel shall neither slumber nor sleep."

He came alongside the wounded man, because "he was made in the likeness of men and found in appearance as a man," Philippians 2. He came, I say, "in the likeness of sinful flesh," as is said in Romans 8.

And coming, he does three things for the wounded man: he applied a remedy, and this through the grace of the Sacraments, in which anointings and unctions are performed that heal the wounds of sins, which was not done before the coming of the Savior, according to that passage of Isaiah 1: "Wound and bruise and swelling sore are not bound up, nor treated with medicine, nor soothed with oil." But this was done after the coming of Christ: whence 1 Peter 2: "Who himself bore our sins in his body upon the tree; by his bruise we have been healed."

He also provided a conveyance, and this through the grace of virtues and gifts, by which we are carried to the inn of the Church, according to that passage of the Psalm: "Blessed is the man whose help is from you; he has disposed ascents in his heart, in the valley of tears"; and afterwards: "For the lawgiver shall give a blessing; they shall go from virtue to virtue." And this indeed takes place in the inn of the Church: whence it is added: "I have chosen to be abject in the house of God," etc.; and afterwards: "Because God loves mercy and truth, the Lord will give grace and glory."

He applied nourishment, which is done through the teaching of the two testaments, which is understood in the offering of the two denarii that he gave to the innkeeper, that is, to the prelate, whose task it is to minister the teaching of Christ and by expounding to spend beyond what is owed. Whence Sirach 45: "The Lord gave Moses a heart for precepts and the law of life and discipline, to teach Jacob his covenant and his judgments to Israel." To these the Lord will repay, when he returns on the day of judgment, all that was spent beyond what was owed; for, as is said in Daniel 12, "those who instruct many unto justice shall shine as stars for perpetual eternities"; Matthew 25: "Well done, good and faithful servant, because you have been faithful over a few things, I will set you over many things," etc.

(ubi sup.) Seeing him lying down weak and motionless. And therefore was He moved with compassion, because He saw in him nothing to merit a cure, but He Himself for sin condemned sin in the flesh. (Rom. 8:3.) Hence it follows, And went to him, and bound up his wounds, pouring in oil and wine.

Look: the phrase "by chance" has a certain meaning. For the Law was indeed given not for some particular reason, but because of the weakness of humanity (Gal. 3:19), which was unable at first to receive the mystery of Christ. Therefore it is said that the priest, that is, the Law, came to heal the man not deliberately, but "by chance," which we commonly call coincidence. But our Lord and God, who became "a curse for us" (Gal. 3:13) and was called a Samaritan (John 8:48), came to us making the journey, that is, setting as the pretext and purpose of His journey this very thing—to heal us—and not merely passing by, and He visited us not by chance (incidentally), but lived with us and conversed with us, not in appearance only.

But He says, journeying, as though He purposely determined this in order to cure us.

"And bound up his wounds, pouring in oil and wine." That Physician has many remedies with which he is accustomed to cure. His speech is a remedy. One of his sayings binds up wounds, another treats with oil, another pours in wine. He binds wounds with a stricter rule. He treats with the forgiveness of sins. He stings with the rebuke of judgment as if with wine.

Or, He binds up our wounds by a stricter commandment, as by oil he soothes by the remission of sin, as by wine he pricks to the heart by the denunciation of judgment.

Or, He places us on His beast in that He bears our sins, and is afflicted for us, (Isai. 53:4, LXX) for man hath been made like to the beasts, (Ps. 49:12) therefore He placed us on His beast, that we might not be as horse and mule, (Ps. 32:9.) in order that by taking upon Him our body, He might abolish the weakness of our flesh.

Robbers left you half-dead on the road, but you have been found lying there by the passing and kindly Samaritan. Wine and oil have been poured on you. You have received the sacrament of the only-begotten Son. You have been lifted onto his mule. You have believed that Christ became flesh. You have been brought to the inn, and you are being cured in the church.That is where and why I am speaking. This is what I too, what all of us are doing. We are performing the duties of the innkeeper. He was told, "If you spend any more, I will pay you when I return." If only we spent at least as much as we have received! However much we spend, brothers and sisters, it is the Lord's money.

(Quæst. Ev. ii. 19.) The binding up of wounds is the checking of sins; oil is the consolation of a good hope, by the pardon given for the reconciliation of man; wine is the incitement to work fervently in spirit.

(de Quæst. Ev. ii. q. 19.) His beast is our flesh, in which He has condescended to come to us. To be placed on the beast is to believe in the incarnation of Christ.

And approaching, he bound up his wounds, pouring on oil and wine. Sins, which he found in men, he restrained by reproving, instilling hope of pardon in those who repent, and terror of punishment in those who sin. For he binds up the wounds when he commands: "Repent," he pours oil when he adds: "for the kingdom of heaven is at hand" (Matthew 3). He also pours wine when he says: "Every tree that does not produce good fruit will be cut down and thrown into the fire" (ibid.).

And setting him on his own beast, he brought him to an inn, and took care of him. His beast is the flesh, in which he deigned to come to us. And he set the wounded man on it because he bore our sins in his body on the wood (1 Peter 2); and according to another parable, having found the sheep that had strayed, he placed it on his shoulders and brought it back to the flock (Luke 15). Therefore, to be set on the beast is to believe in the very Incarnation of Christ, to be initiated into his mysteries, and simultaneously to be protected from the enemy's attack. The inn is the present Church, where travelers are refreshed, returning from this pilgrimage to the eternal homeland. And rightly so, he brought him to the inn, having set him on the beast, for no one will enter the Church unless baptized, unless united to the body of Christ.

And rightly He brought him placed on His beast, since no one, except he be united to Christ's body by Baptism, shall enter the Church.

And because true mercy appears in deed, therefore he adds: And drawing near, by effect, to whom he was already close by affection, calling back to unity, he bound up his wounds, pouring in oil and wine, so that the oil might soothe the pain, and the wine might cleanse, and the binding might preserve. And this was the work of a good physician, according to that passage of Ecclesiasticus thirty-eight: "In these things the healer shall mitigate pain, and the perfumer shall make sweet ointments and shall prepare salves of health"; Proverbs twenty-one: "A desirable treasure and oil are in the dwelling of the just."

And because he needed not only medicine, but also transport and lodging and food, therefore he adds: And setting him upon his own beast, as regards transport, he brought him to an inn, as regards lodging, and took care of him, as regards food. And thus he fulfilled that passage of Isaiah fifty-eight: "Break your bread for the hungry and bring the needy and the wandering into your house," etc.

And coming, Christ does three things for the wounded man: he applied a remedy, and this through the grace of the Sacraments, in which anointings and unctions are performed that heal the wounds of sins, which was not done before the coming of the Savior, according to that passage of Isaiah 1: "Wound and bruise and swelling sore are not bound up, nor treated with medicine, nor soothed with oil." But this was done after the coming of Christ: whence 1 Peter 2: "Who himself bore our sins in his body upon the tree; by his bruise we have been healed."

He also provided a conveyance, and this through the grace of virtues and gifts, by which we are carried to the inn of the Church, according to that passage of the Psalm: "Blessed is the man whose help is from you; he has disposed ascents in his heart, in the valley of tears"; and afterwards: "For the lawgiver shall give a blessing; they shall go from virtue to virtue." And this indeed takes place in the inn of the Church: whence it is added: "I have chosen to be abject in the house of God," etc.; and afterwards: "Because God loves mercy and truth, the Lord will give grace and glory."

(20. Moral. c. 8.) Or in the wine he applies the sharpness of constraint, in the oil the softness of mercy. By wine let the corrupt parts be washed, by oil let the healing parts be assuaged; we must then mix gentleness with severity, and we must so combine the two, that those who are put under us be neither exasperated by our excessive harshness, nor be relaxed by too much kindness.

(Hom. in loc.) Or, he poured in wine, that is, the blood of His passion, and oil, that is, the anointing of the chrism, that pardon might be granted by His blood, sanctification be conferred by the chrism. The wounded parts are bound up by the heavenly Physician, and containing a salve within themselves, are by the working of the remedy restored to their former soundness. Having poured in wine and oil, he placed him upon His beast, as it follows, and placing him upon his beast, &c.

(ut sup.) For the Inn is the Church, which receives travellers, who are tired with their journey through the world, and oppressed with the load of their sins; where the wearied traveller casting down the burden of his sins is relieved, and after being refreshed is restored with wholesome food. And this is what is here said, and took care of him. For without is every thing that is conflicting, hurtful and evil, while within the Inn is contained all rest and health.

Blessed is He that cometh in the name of the Lord: the Lord to save man who had wandered in error; to put away error; to give light to those who are in darkness; to abolish the imposture of idols; in its place to bring in the saving knowledge of God; to sanctify the world; to drive away the abomination and misery of the worship of false gods. Blessed is He that cometh in the name of the Lord: the one for the many; to deliver the poor out of the hands of them that are too strong for him, yea, the poor and needy from him that spoileth him. Blessed is He that cometh in the name of the Lord, to pour wine and oil upon him who had fallen amongst thieves, and had been passed by. Blessed is He that cometh in the name of the Lord: to save us by Himself, as says the prophet; no ambassador, nor angel, but the Lord Himself saved us.

At once he "bound up the wounds," not allowing the disease to grow worse, but restraining it. "He poured oil and wine": the oil is the word of teaching that prepares for virtue by the promise of good things, and the wine is the word of teaching that leads to virtue by fear. So when you hear the word of the Lord: "Come unto Me, and I will give you rest" (Matt. 11:28) — this is oil, for it shows mercy and rest. Such also are the words: "Come, inherit the Kingdom prepared for you" (Matt. 25:34). But when the Lord says: depart into the darkness (Matt. 25:41) — this is wine, a stern teaching. You can also understand it in another way. The oil signifies life according to His humanity, and the wine — according to His divinity. For the Lord performed some things as man, and others as God. For example, eating, drinking, leading a life not without pleasantries and not displaying austerity in everything, as John did — this is oil; but the wondrous fast, walking on the sea, and other manifestations of divine power — this is wine. Wine can be likened to the Divinity in the respect that no one could endure the Divinity in Itself (without union) if there were not also this oil, that is, the life according to humanity. Since the Lord saved us through both, that is, divinity and humanity, therefore it is said that He poured oil and wine. And daily those who are baptized are healed of the wounds of the soul, being anointed with chrism, and at once being joined to the Church and partaking of the Divine Blood. The Lord placed our wounded nature upon His beast of burden, that is, upon His own Body. For He made us members of Himself and partakers of His Body: us, who were below, He raised to such a dignity that we are one Body with Him! The inn is the Church, which receives all. The Law did not receive all, for it is said: "An Ammonite and a Moabite shall not enter into the congregation of the Lord" (Deut. 23:3). "But in every nation he that feareth Him... is accepted with Him" (Acts 10:35), if he desires to believe and become a member of the Church. For She receives all: both sinners and tax collectors.

Or else, intercourse with man is the oil, and intercourse with God is the wine which signifies divinity, which no one can endure unmixed unless oil be added, that is, human intercourse. Hence he worked some things humanly, some divinely. He poured then in oil and wine, as having saved us both by His human and His divine nature.

Or He placed us on His beast, that is, on His body. For He hath made us His members, and partakers of His body. The Law indeed did not take in all the Moabites, and the Ammonites shall not enter into the Church of God; (Deut. 23:3.) but now in every nation he that feareth the Lord is accepted by Him, who is willing to believe and to become part of the Church. Wherefore He says, that he brought him to an inn.

"The next day," what is this next day, if not that day of the Lord's resurrection, of which it was said, "This is the day which the Lord has made"? "He took out two coins, and gave them to the host, and said, 'Take care of him.' "

What are those two coins, unless perhaps the two Testaments that contain revealed within them the image of the eternal King, at the price of whose wounds we are healed? Precious blood redeemed us, that we may avoid the sores of final death.

Blessed is that innkeeper who can care for another's wounds. Blessed is he to whom Jesus says, "Whatever you shall spend over and above, I will repay you." A good steward is one who also spends over and above. Paul is a good steward, whose sermons and epistles overflow with the knowledge that he received. He followed the moderate command of the Lord with almost immoderate effort of mind and body, so that he raised many from deep sorrow by the stewardship of spiritual exhortation. He was a good keeper of his inn, in which the ass knows his master's crib and the flocks of lambs are enclosed. He feared that the way would be easy for ravening wolves howling outside the corrals to attack the sheepfolds.

But as the Samaritan had not time to stay longer on the earth, he must needs return to the place whence he descended, as it follows, And on the morrow he took out two pence, &c. (Ps. 118:24.) What is that morrow, but perchance the day of our Lord's resurrection? of which it was said, This is the day the Lord hath made. But the two pence are the two covenants, which bear stamped on them the image of the eternal King, by the price of which our wounds are healed.

Blessed then is that inn-keeper who is able to cure the wounds of another; blessed is he to whom Jesus says, Whatsoever thou hast spent more, when I come again I will repay thee. But when wilt thou return, O Lord, save on the Judgment day? For though Thou art ever every where, and though standing in the midst of us, art not perceived by us, yet the time will be in which all flesh shall behold Thee coming again. Thou wilt then restore what Thou owest to the blessed, whose debtor Thou art. Would that we were confident debtors, that we could pay what we had received!

(ubi sup.) Or the two pence are the two commandments of love, which the Apostles received from the Holy Spirit to preach to others; or the promise of the present life, and that which is to come.

(ubi sup.) The inn-keeper was the Apostle, who spent more either in giving counsel, as he says, Now concerning virgins, I have no commandment of the Lord, yet I give my judgment; (1 Cor. 7:15.) or, in working even with his own hands, that he might not trouble any of the weak in the newness of the Gospel, (2 Thess. 3:8) though it was lawful for him to be fed from the Gospel. (1 Cor. 9:14.) Much more also did the Apostles spend, but those teachers also in their time have spent more who have interpreted both the Old and New Testament, for which they shall receive their reward.

And the next day he took out two denarii and gave them to the innkeeper, and said: Take care of him. The next day is after the Lord's resurrection. For even before, through the grace of his Gospel, he had enlightened those who sat in darkness and in the shadow of death (Luke 1), but more so, after the celebration of the resurrection, the splendor of perpetual light shone forth. The two denarii are the two Testaments, in which the name and image of the eternal King is contained. For Christ is the end of the law (Romans 10). The two denarii were given to the innkeeper the next day: because at that time he opened their minds to understand the Scriptures (Luke 24). The next day the innkeeper received the denarii, by whose value he would heal the wounded, because the Holy Spirit came and taught the apostles all truth (John 16), so they might steadfastly teach the nations and preach the Gospel.

And whatever more you spend, I will repay you when I return. The innkeeper spends more than he received in the two denarii, when the Apostle says: Concerning virgins I have no commandment of the Lord, but I give my advice (1 Corinthians 7). And likewise: The Lord ordained that those who preach the Gospel should live of the Gospel (1 Corinthians 9). But we did not use this power, lest we should hinder any of you (1 Thessalonians 2). To whom, returning, the debtor will repay what he promised, because the Lord, coming in judgment, says: Because you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your Lord (Matthew 25).

Secondly, as regards mercy relieving destitution, he adds: And the next day he brought out two denarii and gave them to the innkeeper. He brought out a small sum of money, because perhaps he had but little, according to that passage of Tobit four: "As you are able, be merciful. If you have much, give abundantly; but if you have little, strive to share even that little willingly."

And because, although the money was small, the will to help was great, therefore he adds: And he said: Take care of him, and whatever you spend over and above, I, when I return, will repay you. From which it appears that his mercy was complete, not like that of those of whom it is said in Hosea six: "Your mercy is like a morning cloud and like the dew that passes away early." But of this man could truly be said that word of the Psalm: "All day long he shows mercy and lends, and his seed shall be in blessing," and truly, because, according to what is said in Proverbs nineteen, "he who has mercy on the poor lends to the Lord, and He will repay him his recompense."

Christ applied nourishment, which is done through the teaching of the two testaments, which is understood in the offering of the two denarii that he gave to the innkeeper, that is, to the prelate, whose task it is to minister the teaching of Christ and by expounding to spend beyond what is owed. Whence Sirach 45: "The Lord gave Moses a heart for precepts and the law of life and discipline, to teach Jacob his covenant and his judgments to Israel." To these the Lord will repay, when he returns on the day of judgment, all that was spent beyond what was owed; for, as is said in Daniel 12, "those who instruct many unto justice shall shine as stars for perpetual eternities"; Matthew 25: "Well done, good and faithful servant, because you have been faithful over a few things, I will set you over many things," etc.

Wherefore we have need of the dew of God, that we be not consumed by fire, nor be rendered unfruitful, and that where we have an accuser there we may have also an Advocate, the Lord commending to the Holy Spirit His own man, who had fallen among thieves, whom He Himself compassionated, and bound up his wounds, giving two royal denaria; so that we, receiving by the Spirit the image and superscription of the Father and the Son, might cause the denarium entrusted to us to be fruitful, counting out the increase [thereof] to the Lord.

Or the two pence seem to me to be the knowledge of the sacrament, in what manner the Father is in the Son, and the Son in the Father, which is given as a reward by the Angel to the Church that she may take more diligent care of the man entrusted to her whom in the shortness of the time He Himself had also cured. And it is promised that whatever she should spend on the cure of the half dead man, should be restored to her again, And whatsoever thou spendest more, when I come again I will repay thee.

Note the precision with which it is said that he brought him to the inn and took care of him. Before he brought him to it, he only bound up his wounds. What does this mean? That when the Church was established and the inn was opened, that is, when the faith had grown among nearly all nations, then the gifts of the Holy Spirit were also revealed, and the grace of God spread abroad. This you will learn from the Acts of the Apostles. The image of the innkeeper is borne by every apostle and teacher and pastor; to them the Lord gave "two denarii," that is, the two Testaments: the Old and the New. For both Testaments, as utterances of one and the same God, bear upon them the image of one King. These denarii the Lord, ascending into heaven, left to the apostles and to the bishops and teachers of subsequent times. He said: "if you spend anything of your own,... I... will repay you." The Apostles indeed spent of their own as well, laboring greatly and sowing teaching everywhere. And the teachers of subsequent times, expounding the Old and New Testaments, also spent much of their own. For this they will receive a reward when the Lord returns, that is, at His second coming. Then each of them will say to Him: Lord! You gave me two denarii, and behold, I have gained two more. And He will say to such a one: "Well done, good servant!" (Luke 19:17).

Since no one is closer than he who tended to our wounds, let us love him as our Lord, and let us love him as our neighbor. Nothing is so close as the head to the members. Let us also love him who is the follower of Christ, let us love him who in unity of body has compassion on another's need.

For relationship does not make a neighbour, but compassion, for compassion is according to nature. For nothing is so natural as to assist one who shares our nature.

God our Lord wished to be called our neighbor. The Lord Jesus Christ meant that he was the one who gave help to the man lying half-dead on the road, beaten and left by the robbers. The prophet said in prayer, "As a neighbor and as one's own brother, so did I please." Since the divine nature is far superior and above our human nature, the command by which we are to love God is distinct from our love of our neighbor. He shows mercy to us because of his own goodness, while we show mercy to one another because of God's goodness. He has compassion on us so that we may enjoy him completely, while we have compassion on another that we may completely enjoy him.

(de. Doc. Chris. lib. i. c. 30.) Hereby we understand that he is our neighbour, to whomsoever we must show the duty of compassion, if he need it, or would have shown if he had needed it. From which it follows, that even he who must in his turn show us this duty, is our neighbour. For the name of neighbour has relation to something else, nor can any one be a neighbour, save to a neighbour; but that no one is excluded to whom the office of mercy is to be denied, is plain to all; as our Lord says, Do good to them that hate you. (Matt. 5:44.) Hence it is clear, that in this command by which we are bid to love our neighbour, the holy angels are included, by whom such great offices of mercy are bestowed upon us. Therefore our Lord Himself wished also to be called our neighbour, representing Himself to have assisted the half dead man who lay in the way.

Which of these three do you think was a neighbor to the man who fell into the hands of robbers? And he said: The one who showed mercy towards him. According to the letter, the Lord's judgment is clear: no one is more our neighbor than the one who shows mercy, if to a citizen of Jerusalem, neither the priest nor the Levite from the same people, indeed born and raised in the same city, but a resident of a foreign nation, because he showed more mercy, became a neighbor. In a more sacred understanding, since no one is more a neighbor than the one who healed our wounds, let us love him as the Lord our God, let us love him as a neighbor. For nothing is so close as the head to the members. Let us also love him who is an imitator of Christ. This is indeed what follows:

Which of these three seems etc. Here in the fourth place is subjoined the doctrine following from the parable, and this with respect to two things: first, as regards the instruction of the intellect, and second, as regards the exhortation of the affections.

First, therefore, as regards the instruction of the intellect, it is said: Which of these three seems to you to have been neighbor to him who fell among robbers? He asks this of him so that from his mouth He might draw out the true judgment — which He also did.

Whence there follows: But he said: He who showed mercy to him. But those two were of the same nation, while this one was a foreigner: therefore the name neighbor is extended not only to kinsmen, but also to strangers. Whence Bede: "According to the letter it is clear that the foreigner was nearer to the man of Jerusalem, to whom he showed mercy, than the priest and the Levite of the same nation." It is also clear that nearness is measured more by natural love and compassion than by carnal kinship. Whence Ambrose: "Kinship does not make one a neighbor, but mercy, which mercy is according to nature. For nothing is so according to nature as to help a fellow sharer in nature." It is also clear from this that "by the name neighbor is understood everyone who is in need of mercy, or who can show mercy," and through this, "every person." And thus the understanding of the lawyer was illuminated by a wonderful leading by the hand. For if the Lord had said this by an absolute response, that man would by no means have believed it. Therefore the Lord most sagaciously drew out the truth from his own mouth and formed him in the truth more by the mode of questioning than by the mode of pronouncing judgment. In this he gives a model of how the proud ought to be answered.

Second, with respect to the exhortation of the affections, there is added: And Jesus said to him: Go and do thou likewise, so that you may show mercy to every person, if you wish to be truly merciful, because, Sirach eighteen, "the mercy of God is upon all flesh," that is, mercy which proceeds from God. For the mercy of God extends to all: whence above, chapter six: "You shall be sons of the Most High, because he is kind to the ungrateful and the wicked. Be therefore merciful, even as your heavenly Father is merciful."

True mercy, moreover, is not only in the affection, but also in the effect: therefore he says: And do thou likewise. Whence Galatians six: "Let us not grow weary in doing good, for in due time we shall reap, if we do not give up. Therefore, while we have time, let us work good toward all." And in this the law of God is fulfilled, when the neighbor, whoever is in need, is supported not only by word and spirit, but also by deed, according to that passage in Galatians six: "Bear one another's burdens, and so you will fulfill the law of Christ," which consists in the love of neighbor: and "he who loves his neighbor has fulfilled the law," Romans thirteen. — Thus therefore the doctrine drawn out from the parable according to the literal sense is clear.

But He introduces one on his way down from the upland region from Jerusalem to Jericho, and represents him stabbed by robbers, cast half-dead on the way, passed by the priest, looked sideways at by the Levite, but pitied by the vilified and excommunicated Samaritan; who did not, like those, pass casually, but came provided with such things as the man in danger required, such as oil, bandages, a beast of burden, money for the inn-keeper, part given now, and part promised. "Which," said He, "of them was neighbour to him that suffered these things?" and on his answering, "He that showed mercy to him," (replied), Go thou also, therefore, and do likewise, since love buds into well-doing.

After what has gone before, our Lord fitly questions the lawyer; Which of these three thinkest thou was neighbour to him who fell among thieves? But he said, He that showed mercy on him. For neither Priest nor Levite became neighbour to the sufferer, but he only who had compassion on him. For vain is the dignity of the Priesthood, and the knowledge of the Law, unless they are confirmed by good works. Hence it follows, And Jesus saith unto him, Go and do thou likewise.

And Jesus said to him: Go and do likewise. That is, so that you may truly show that you love your neighbor as yourself, perform with devotion whatever you can to help his spiritual necessity.

(in Heb. Hom. 10.) As if He said, If thou seest any one oppressed, say not, Surely he is wicked; but be he Gentile or Jew and need help, dispute not, he has a claim to thy assistance, into whatever evil he has fallen.