The Good Samaritan

Introducing the readings for 15th Sunday in Ordinary Time - Year C (I)

First Reading: Deuteronomy 30:10-14
Responsorial Psalm Ps 69(68):14, 17. 30-31. 33-34. 36ab, 37. ℟ cf. 33 "Seek God, you who are poor, and your hearts will revive."
Second Reading: Colossians 1:15-20
Gospel: Luke 10:25-37

Introducing the Sunday Readings

The First Reading from Deuteronomy 30:10-14 emerges from the historical context of Moses' final address to the Israelites at the end of their forty-year wilderness journey, just before entering the Promised Land. In its immediate context, this passage is part of Moses' covenant renewal speech, where he emphasizes that God's commandments are not distant or impossible to follow, but are "very near to you, in your mouth and in your heart." This accessibility of divine law represents a foundational hope for God's people—that divine wisdom is not reserved for an elite few but is available to all who seek it with sincere hearts.

The Responsorial Psalm 69 provides a voice for the suffering and marginalized, with its refrain "Seek God, you who are poor, and your hearts will revive" offering profound hope to those experiencing hardship. Historically, this lament psalm reflects the experience of persecution and social injustice common in ancient Israel, yet it transforms suffering into a source of hope by asserting God's special care for the poor and oppressed. The psalm's immediate context within this liturgical celebration emphasizes that God's salvation is particularly directed toward those society often overlooks or abandons.

The Second Reading from Colossians 1:15-20 presents the magnificent "Christ hymn" that establishes Jesus as the "image of the invisible God" and the agent of both creation and redemption. Historically, this passage addresses the Colossian church's struggle against false teachings that diminished Christ's significance. In its immediate context, Paul (or a Pauline disciple) counters these heresies by proclaiming Christ's absolute supremacy over all creation and his role as the reconciler of all things. This cosmic vision of Christ provides hope on the grandest scale—that all creation finds its purpose and ultimate healing in him.

The Gospel reading from Luke 10:25-37, the beloved parable of the Good Samaritan, responds to a lawyer's question about inheriting eternal life. Historically, this story reflects the deep ethnic and religious tensions between Jews and Samaritans in first-century Palestine. In its immediate context, Jesus uses this parable to redefine "neighbor" beyond ethnic or religious boundaries, challenging his listeners to recognize that mercy and compassion, not tribal loyalty, define true righteousness. The Samaritan's unexpected compassion becomes a powerful symbol of hope—that goodness can emerge from the most unlikely sources.

These readings present hope as both accessible and transformative. Like pilgrims on a journey, believers are encouraged to find hope in God's nearness (Deuteronomy), in divine care for the vulnerable (Psalm 69), in Christ's cosmic significance (Colossians), and in practical acts of mercy that transcend social barriers (Luke). The readings suggest that hope is not merely a future expectation but a present reality that guides pilgrims in their daily choices and relationships. The journey of faith becomes one of discovering God's accessibility, experiencing divine care, recognizing Christ's supremacy, and embodying radical compassion.

These readings emhasise the democratization of divine wisdom, preferential care for the poor and marginalized, the centrality of Christ in all existence, and the practice of boundary-crossing love. They call believers to live as hopeful pilgrims who trust in God's nearness, advocate for the vulnerable, worship Christ as Lord of all creation, and extend mercy to unlikely neighbors. These values form the foundation of Christian discipleship—a journey marked not by destination but by the transformative hope that guides each step along the way.

The Gospel in Focus

Luke 10:25-37

Verse 25: "And behold, a lawyer stood up to put him to the test, saying, 'Teacher, what shall I do to inherit eternal life?'"

The encounter begins with a nomikos (lawyer/legal expert) who approaches Jesus with what appears to be a sincere question but Luke reveals his true motive—to test Jesus. For Catholic Christians, this opening reflects our own spiritual journey where we often approach God with mixed motives, sometimes seeking genuine understanding while other times attempting to justify our current spiritual state. The lawyer's question about "inheriting" eternal life suggests a transactional understanding of salvation, viewing it as something earned rather than received as grace. This challenges believers to examine whether they approach their faith as a legal contract or as a relationship of love and mercy.

Verses 26-27: "He said to him, 'What is written in the law? How do you read it?' And he answered, '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.'"

Jesus' response demonstrates pedagogical wisdom by turning the question back to the questioner, a method that invites deeper reflection rather than providing easy answers. The lawyer correctly identifies the Shema (Deuteronomy 6:5) combined with Leviticus 19:18, representing the dual commandment of love. For Catholic theology, this passage underscores that love of God and love of neighbor are inseparable—one cannot authentically exist without the other. This vertical and horizontal dimension of love forms the foundation of Catholic social teaching, reminding pilgrims of hope that their journey toward God necessarily includes service to others, particularly the marginalized.

Verse 28: "And he said to him, 'You have answered correctly; do this, and you will live.'"

Jesus affirms the lawyer's knowledge but shifts the focus from knowing to doing. The Greek verb poiein (to do/make) emphasizes action over mere intellectual understanding. This reflects the Catholic understanding that faith requires both fides (belief) and caritas(love in action). For Christians, this verse challenges the tendency toward purely intellectual faith, calling believers to embody their beliefs through concrete works of mercy. The promise "you will live" suggests not just eternal life but abundant life in the present—the kind of life that comes from living in harmony with God's love.

Verse 29: "But he, desiring to justify himself, said to Jesus, 'And who is my neighbor?'"

The lawyer's follow-up question reveals his desire for self-justification, seeking to limit his obligations by defining "neighbor" narrowly. Luke's insight into the lawyer's motivation (thelōn dikaiōsai heauton) exposes the human tendency to seek loopholes in God's commandments. From a Catholic perspective, this represents the ongoing struggle between self-interest and genuine love of others. The question "who is my neighbor?" reflects our natural inclination to categorize people into those deserving of our care and those who are not, challenging Christians to examine their own boundaries of compassion.

Verses 30-32: The Parable Unfolds - The Victim and the Religious Officials

Jesus responds with a parable that begins with "a man" (Greek: anthrōpos), deliberately avoiding ethnic or religious identification, emphasizing universal human dignity. The road from Jerusalem to Jericho was notoriously dangerous, dropping 3,300 feet over seventeen miles and known for bandits. The victim is stripped, beaten, and left "half dead"—completely vulnerable and unidentifiable by social markers. The priest and Levite, both religious officials, "pass by on the other side." Their avoidance might stem from ritual purity concerns (contact with a corpse would render them ceremonially unclean) or simple fear. For Christians, this challenges the tendency to prioritize religious obligations over human need, reminding them that authentic worship of God cannot be separated from care for suffering humanity.

Verses 33-35: The Samaritan's Response

The introduction of a Samaritan as the hero would have shocked Jesus' audience. Samaritans were considered heretical by Jews, viewed as racially and religiously impure. Yet this despised outsider demonstrates perfect neighbor love through concrete actions: he "had compassion" (esplangnisthē—literally "his bowels were moved," indicating deep, visceral compassion), approached the victim, bandaged his wounds, provided transportation, brought him to an inn, cared for him through the night, and promised ongoing support. The Samaritan's actions embody the Catholic understanding of the corporal works of mercy: caring for the sick, sheltering the homeless, and helping those in need. His promise to return and pay additional expenses demonstrates commitment beyond immediate crisis response.

Verses 36-37: The Conclusion

Jesus reverses the lawyer's original question from "Who is my neighbor?" to "Which of these three became a neighbor?" This shift is crucial—it moves from seeking to limit obligation to embracing the call to become a neighbor to anyone in need. The lawyer cannot even say "the Samaritan" but responds "the one who showed mercy." Jesus' final command, "Go and do likewise," transforms the entire encounter from theoretical discussion to practical discipleship. For Christians, this represents the universal call to holiness through concrete acts of mercy and justice.

Understanding ‘Hope’

This parable deepens the theme of "Pilgrims of Hope" by demonstrating that Christian hope is not passive waiting but active love that breaks down barriers and transforms relationships. The Samaritan embodies the Catholic principle of preferential option for the poor and marginalized, showing that true discipleship requires stepping outside one's comfort zone to serve those society overlooks. The parable challenges Christians to examine their own prejudices and to recognize that salvation comes through love in action, not through religious identity or ritual observance alone.

The story also reflects the Catholic understanding of grace—that God's love often comes through unexpected channels, even through those we might consider unlikely instruments of divine mercy. The Samaritan's actions prefigure Christ's own ministry, where the marginalized often demonstrate greater faith than the religiously established. This calls pilgrims to humility, recognizing that they may receive God's grace through encounters with those they least expect.

For Bible Sharing

• How do the religious and social tensions between Jews and Samaritans in Jesus' time help us understand why this parable would have been so challenging for its original audience? What modern equivalents might exist in our own communities where we struggle to see certain groups as potential sources of God's grace?

• The priest and Levite had religious reasons for avoiding the victim, while the Samaritan acted purely from compassion. When have you experienced tension between religious obligations or social expectations and the direct call to help someone in need? How do you discern when to prioritize immediate mercy over other commitments?

• As you prepare for Sunday Mass, consider this question: Who are the "Samaritans" in your life—the people you might naturally avoid or dismiss—and how might God be calling you to both receive grace from them and extend mercy to them? What concrete step could you take this week to "go and do likewise" in your own community?

-Fr Viktor A. RCJ

Rogate ergo Dominum messis, ut mittat operarios in messem suam.
(Matthaeus 9:38)