Luke Chapter 10 · Verse 29

Authorized King James Version

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But he, willing to justify himself, said unto Jesus, And who is my neighbour?

Original Language Analysis

ὁ G3588
ὁ
Strong's: G3588
Word #: 1 of 14
the (sometimes to be supplied, at others omitted, in english idiom)
δὲ But G1161
δὲ But
Strong's: G1161
Word #: 2 of 14
but, and, etc
θέλων he willing G2309
θέλων he willing
Strong's: G2309
Word #: 3 of 14
to determine (as an active option from subjective impulse; whereas g1014 properly denotes rather a passive acquiescence in objective considerations),
δικαιοῦν to justify G1344
δικαιοῦν to justify
Strong's: G1344
Word #: 4 of 14
to render (i.e., show or regard as) just or innocent
ἑαυτὸν himself G1438
ἑαυτὸν himself
Strong's: G1438
Word #: 5 of 14
(him- her-, it-, them-, my-, thy-, our-, your-)self (selves), etc
εἶπεν said G2036
εἶπεν said
Strong's: G2036
Word #: 6 of 14
to speak or say (by word or writing)
πρὸς unto G4314
πρὸς unto
Strong's: G4314
Word #: 7 of 14
a preposition of direction; forward to, i.e., toward (with the genitive case, the side of, i.e., pertaining to; with the dative case, by the side of,
τὸν G3588
τὸν
Strong's: G3588
Word #: 8 of 14
the (sometimes to be supplied, at others omitted, in english idiom)
Ἰησοῦν Jesus G2424
Ἰησοῦν Jesus
Strong's: G2424
Word #: 9 of 14
jesus (i.e., jehoshua), the name of our lord and two (three) other israelites
Καὶ And G2532
Καὶ And
Strong's: G2532
Word #: 10 of 14
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
τίς who G5101
τίς who
Strong's: G5101
Word #: 11 of 14
an interrogative pronoun, who, which or what (in direct or indirect questions)
ἐστίν is G2076
ἐστίν is
Strong's: G2076
Word #: 12 of 14
he (she or it) is; also (with neuter plural) they are
μου my G3450
μου my
Strong's: G3450
Word #: 13 of 14
of me
πλησίον neighbour G4139
πλησίον neighbour
Strong's: G4139
Word #: 14 of 14
(adverbially) close by; as noun, a neighbor, i.e., fellow (as man, countryman, christian or friend)

Analysis & Commentary

But he, willing to justify himself, said unto Jesus, And who is my neighbour? The phrase thelōn dikaiōsai heauton (θέλων δικαιῶσαι ἑαυτόν, "willing to justify himself") reveals the lawyer's heart. The verb dikaiōsai (δικαιῶσαι) means to declare righteous, vindicate, or prove oneself just. He's not seeking truth—he's seeking self-justification, attempting to prove he has indeed loved his neighbor adequately.

The question who is my neighbour? (tis estin mou plēsion, τίς ἐστίν μου πλησίον) exposes his strategy. If he can limit the definition of "neighbor" to a narrow category (fellow Jews, righteous people, those who deserve help), he can claim compliance. Contemporary Jewish debate indeed restricted "neighbor" from Leviticus 19:18 to fellow Israelites, excluding Gentiles and especially Samaritans. The lawyer seeks to draw boundaries that make his love sufficient.

But Jesus' parable of the Good Samaritan (vv. 30-37) demolishes this self-justification. First, Jesus reframes the question from "Who qualifies as my neighbor?" to "Who acted neighborly?"—shifting focus from limiting obligation to demonstrating love. Second, making the Samaritan the hero and the priest and Levite the failures reverses all expectations and condemns the lawyer's own class. Third, Jesus' final command, "Go, and do thou likewise" (v. 37), drives home the impossibility of perfect love and thus the need for grace. Every attempt at self-justification exposes our need for a Savior who fulfills righteousness on our behalf.

Historical Context

The lawyer's question reflects deep-seated Jewish-Samaritan hostility dating to the Assyrian exile (722 BC) when foreigners intermarried with remaining Israelites, creating a mixed race Jews considered apostate. By the first century, Jews and Samaritans had separate temples (until Rome destroyed the Samaritan temple in 128 BC), competing Scriptures (Samaritans accepted only the Pentateuch), and mutual contempt. Jews traveling from Galilee to Jerusalem would often cross the Jordan to avoid Samaritan territory. This context makes Jesus' choice of a Samaritan as moral exemplar deliberately shocking and offensive to Jewish sensibilities.

Questions for Reflection