1st Reading – Deuteronomy 30:10-14

Moses said to the people:
“If only you would heed the voice of the LORD, your God,
and keep his commandments and statutes
that are written in this book of the law,
when you return to the LORD, your God,
with all your heart and all your soul.

“For this command that I enjoin on you today
is not too mysterious and remote for you.
It is not up in the sky, that you should say,
‘Who will go up in the sky to get it for us
and tell us of it, that we may carry it out?’
Nor is it across the sea, that you should say,
‘Who will cross the sea to get it for us
and tell us of it, that we may carry it out?’
No, it is something very near to you,
already in your mouths and in your hearts;
you have only to carry it out.”

The title “Deuteronomy” comes from the Septuagint deuteronomion, which means “second law.” In this book, Moses addresses a new generation of Israelites, those who were under the age of twenty at the time of the Exodus nearly forty years earlier. Now assembled on the plains of Moab, this new generation listens as Moses restates the law, preparing them to enter the Promised Land.

Moses said to the people: “If only you heed the voice of the LORD, your God, and keep his commandments and statutes that are written in this book of the law,

“Book of the law” is a technical reference to Israel’s earliest traditions, some of which were written in legal form and others in narrative. That material is found today in the Torah, the first five books of the Bible.

when you return to the LORD, your God, with all your heart and all your soul.

This return implies the people had turned away from the Lord in disloyalty.

Israel’s relationship with God is covenantal and can be renewed through heartfelt repentance.

“All your heart and soul” is a technical phrase that signifies all of one’s being. It echoes Deuteronomy 6:5, the commandment to love the Lord God with one’s whole heart, whole being, and whole strength.

“For this command which I enjoin on you today is not too mysterious and remote for you.

Moses dispels any notion that God’s law is inaccessible or overly complex.

Because of human weakness it may be a challenge to follow, but it is not beyond human understanding or reach.

It is not up in the sky, that you should say, ‘Who will go up in the sky to get it for us and tell us of it, that we may carry it out?’ Nor is it across the sea, that you should say, ‘Who will cross the sea to get it for us and tell us of it, that we may carry it out?’

God’s will is not hidden or located across some impossible divide. It requires no mediator to retrieve.

No, it is something very near to you, already in your mouths and in your hearts;

The law is not only written on tablets; it has become part of the people’s conscience and identity. It is as close to us as our own human life.

This anticipates the fuller revelation of the New Covenant, where God’s law is written on hearts (Jeremiah 31:33; Romans 10:8).

you have only to carry it out.

Knowledge of the good is not enough — obedience is required.

God has already equipped the people to live righteously; they need only to respond with faith and action.

2nd Reading – Colossians 1:15-20

Christ Jesus is the image of the invisible God,
the firstborn of all creation.
For in him were created all things in heaven and on earth,
the visible and the invisible,
whether thrones or dominions or principalities or powers;
all things were created through him and for him.
He is before all things,
and in him all things hold together.
He is the head of the body, the church.
He is the beginning, the firstborn from the dead,
that in all things he himself might be preeminent.
For in him all the fullness was pleased to dwell,
and through him to reconcile all things for him,
making peace by the blood of his cross
through him, whether those on earth or those in heaven.

Today we begin a four-week semi-continuous reading from Paul’s Letter to the Colossians.

Colossae was a city in Phrygia, located approximately 125 miles east of Ephesus and near Laodicea, in modern-day Turkey. The church in Colossae was not founded by Paul himself but by his co-worker Epaphras (Colossians 1:7), likely during Paul’s extended ministry in Ephesus.

Epaphras later visited Paul while he was imprisoned, probably in Rome around 60-62 AD, to report on the situation in Colossae. Concerned about the spread of false teachings that blended elements of Judaism, local philosophies, and mystical practices, Paul wrote this letter to reaffirm the core truths of the Christian faith, especially the supremacy and sufficiency of Christ.

The passage we read today contains a Christological hymn that is one of the most profound in the New Testament. It reflects what scholars call “high Christology”, emphasizing Christ’s divine nature and cosmic role, rather than focusing on his earthly life and humanity.

Christ Jesus is the image of the invisible God,

The hymn opens with a bold assertion: Jesus is not merely a reflection or symbol, but the visible manifestation of the invisible God.

the firstborn of all creation.

In biblical usage, “firstborn” often connotes rank and inheritance, not chronology. Christ is supreme, not subordinate, to creation.

For in him were created all things in heaven and on earth, the visible and the
invisible, whether thrones or dominions or principalities or powers; all things were created through him and for him.

Christ is both the agent and goal of creation. All things — material and spiritual, earthly and heavenly — owe their existence to him.

Even the highest angelic beings (dominions, principalities, powers) are subject to his authority.

He is before all things, and in him all things hold together.

Christ exists eternally and sustains all that is. Creation is not only made through him but remains coherent and ordered because of him.

He is the head of the body, the church.

The focus shifts from creation to redemption.

Christ is the head of the Church, signifying both his intimate union with it and his authority over it. The Church, his Body, draws its life and direction from him.

He is the beginning, the firstborn from the dead, that in all things he himself might be preeminent.

Christ’s resurrection inaugurated the new creation. As “firstborn from the dead,” he was the first to rise to eternal life, ensuring the future resurrection of all who are united with him.

For in him all the fullness was pleased to dwell, 

“All the fullness” refers to the fullness of God’s divine being, God’s very essence.

This fullness dwells in Christ, not partially or symbolically, but completely and truly. Jesus is fully God and fully man.

and through him to reconcile all things for him, making peace by the blood of his cross through him,

In this capacity, Christ is the agent of cosmic reconciliation. Through his death on the cross, peace is restored between God and the entire created order (“all things”).

whether those on earth or those in heaven.

Christ’s salvific work is not only universal, it is timeless: the effects extend to those who came before Christ.

“I believe that when our Lord and Savior came, Abraham, Isaac, and Jacob were blessed with God’s mercy. Previously they had seen His day and rejoiced (John 8:56). It is not believable that they did not profit from it later, when He came and was born of a virgin. And why do I speak of the patriarchs? I shall boldly follow the authority of the Scriptures to higher planes, for the presence of the Lord Jesus and His work benefitted not only what is earthly but also what is heavenly. Hence the blood of His cross, both on earth and in heaven.” [Origin (after 233 AD), Homilies on Luke 10,3]

In short, Paul has asserted that Jesus is everything: creator, sustainer, redeemer, and the very presence of God. He is not merely a wise teacher or prophet, but the divine Lord in whom all things begin, exist, and are reconciled.

Gospel – Luke 10:25-37

There was a scholar of the law who stood up to test him and said,
“Teacher, what must I do to inherit eternal life?” 
Jesus said to him, “What is written in the law? 
How do you read it?”
He said in reply,
“You shall love the Lord, your God,
with all your heart,
with all your being,
with all your strength,
and with all your mind,
and your neighbor as yourself.”
He replied to him, “You have answered correctly;
do this and you will live.”

But because he wished to justify himself, he said to Jesus,
“And who is my neighbor?” 
Jesus replied,
“A man fell victim to robbers
as he went down from Jerusalem to Jericho. 
They stripped and beat him and went off leaving him half-dead. 
A priest happened to be going down that road,
but when he saw him, he passed by on the opposite side. 
Likewise a Levite came to the place,
and when he saw him, he passed by on the opposite side. 
But a Samaritan traveler who came upon him
was moved with compassion at the sight. 
He approached the victim,
poured oil and wine over his wounds and bandaged them. 
Then he lifted him up on his own animal,
took him to an inn, and cared for him. 
The next day he took out two silver coins
and gave them to the innkeeper with the instruction,
‘Take care of him. 
If you spend more than what I have given you,
I shall repay you on my way back.’
Which of these three, in your opinion,
was neighbor to the robbers’ victim?”
He answered, “The one who treated him with mercy.” 
Jesus said to him, “Go and do likewise.”

Today’s gospel reading is the famous Parable of the Good Samaritan.

There was a scholar of the law who stood up to test him

This person was an expert in the Mosaic Law and probably a member of the group elsewhere identified as “the scribes” (Luke 5:21).

Luke immediately points out that the question is not sincere; it is a deliberate attempt to test Jesus.

 and said, “Teacher, what must I do to inherit eternal life?”

The irony is that the scribe is asking the right question, but for a very wrong reason.

Jesus said to him, “What is written in the law? How do you read it?”

Jesus redirects him to the very Law he knows so well, exposing the scribe’s intent and inviting him to self-examination.

He said in reply, “You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbor as yourself.”

The scribe gives a perfect answer, drawn from Deuteronomy 6:5 and Leviticus 19:18. It reflects the heart of the Jewish faith: total love of God and neighbor.

He replied to him, “You have answered correctly; do this and you will live.”

By answering his own question flawlessly, the lawyer has revealed that he was not expecting to learn anything from Jesus, but was testing him.

Jesus’ affirmation recalls Leviticus 18:5: Eternal life flows from faithfully living the Law of love.

But because he wished to justify himself, he said to Jesus, “And who is my neighbor?”

The scribe persists in his attempt to ensnare Jesus. Like a modern-day lawyer, he presses Jesus to define his terms explicitly.

It’s possible that this question about the definition of “neighbor” was a general topic of debate among scholars at this time. “Neighbor” was originally interpreted to mean a fellow Jew, although some extended it to resident aliens (see Leviticus 19:34).

Jesus responds with the Parable of the Good Samaritan, using this attack on his credibility to help launch his moral revolution.

Jesus replied, “A man fell victim to robbers as he went down from Jerusalem to Jericho. They stripped and beat him and went off leaving him half-dead.

Jerusalem is about 2,500 feet above sea level. Jericho is only twenty miles away, yet sits at 800 feet below sea level. This means that the road connecting the two cities drops about 3,300 feet in a very short span. The steep road was also very narrow, with many sudden turns.

All of these things made this path a hunting ground for bandits.

A priest happened to be going down that road, but when he saw him, he passed by on the opposite side. Likewise a Levite came to the place, and when he saw him, he passed by on the opposite side.

As temple officials, the priest and the Levite may have feared ritual defilement by touching a possibly dead body. Should they fulfill their social obligations to another human being, or should they protect their cultic purity so that they might fulfill their ritual obligations? They chose the latter.

However, they chose wrongly. The regulations around cultic purity were not meant to prevent people from helping the injured; they were designed for reasons of hygiene and respect for the dead.

The error of the priest and Levite was one of false piety. Not knowing for sure whether the man was dead or not, they preferred to apply a wrong interpretation of a secondary, ritualistic precept of the Law rather than obey the more important commandment of loving one’s neighbor and giving him whatever help one can.

But a Samaritan traveler who came upon him was moved with compassion at the sight.

Samaritans were despised by Jews as heretics and ethnic outsiders. Yet it is this “enemy” who will show divine compassion to the injured man.

The Greek word here used for compassion (splanchnízomai) is the same emotion that overwhelmed Jesus when he saw the grief of the widow of Nain (Luke 7:13) and the father when he saw his prodigal son returning (Luke 15:20).

He approached the victim, poured oil and wine over his wounds and bandaged them. Then he lifted him up on his own animal, took him to an inn and cared for him.

The Samaritan doesn’t just feel compassion; he acts. He treats the wounds, carries the man, and tends to him with personal care.

The scribe asked about works and was told to love. The Samaritan loves and demonstrates it through works.

The next day he took out two silver coins and gave them to the innkeeper with the instruction, ‘Take care of him. If you spend more than what I have given you, I shall repay you on my way back.’

The despised stranger’s mercy extends beyond the moment. He offers resources, assumes risk, and pays for ongoing care — an amount equal to two days’ wages.

By making a Samaritan the hero of the story, Jesus completely upends the expectations of his audience. Righteousness is found not in status or religious knowledge, but in merciful action. The Samaritan, though lacking formal education, priestly purity, or social standing, grasps the heart of the law — and lives it.

Which of these three, in your opinion, was neighbor to the robbers’ victim?”

Notice how Jesus has subtly reframed the scribe’s question — it’s not “Who qualifies as my neighbor?” but “What kind of neighbor am I called to be?”

The question is not who belongs to God’s people and therefore deserves neighborly attention, but rather about the conduct incumbent upon a member of God’s chosen people.

He answered, “The one who treated him with mercy.”

The scribe is caught in his own snare; he is forced to recognize the one who truly fulfilled the Law.

Notice that he cannot even bring himself to say “Samaritan”; instead, he says “the one who treated him with mercy.”

Jesus’ teaching is revolutionary: God commands us to love our neighbor, everyone is our neighbor, and true love demands concrete, merciful action.

The hated Samaritan embodies the Law by living it.

Jesus said to him, “Go and do likewise.”

Jesus calls the scribe — and us — to imitate the mercy of the Samaritan.

Connections and Themes

God’s Law is near and demands a response. In the first reading, Moses assures the people that God’s law is not distant or mysterious — it is near, inscribed on the heart, and ready to be lived. This is not a call to abstract theology or ritual observance, but to a faith made real in daily choices. Jesus affirms this in the parable of the Good Samaritan, where love takes the form of concrete, merciful action. The Word of God is not just to be believed—it is to be embodied.

True religion means loving your neighbor. Jesus makes it unmistakably clear that love of neighbor is not optional — it is the true test of love for God. Jesus’ parable elevates an outsider, a Samaritan, as the model of faithful living. It is not knowledge, status, or religious title that fulfills the law, but mercy extended to the one in need. In this teaching, love and compassion are not add-ons to the faith — they are its core.

Jesus is the fulfillment and source of reconciliation. The second reading offers a cosmic vision of Christ: the image of the invisible God, in whom all things were created and held together. He is not only the beginning of all things, but also the one who reconciles what is broken, uniting heaven and earth. Through him, the law is fulfilled, and the power to love as God loves is made possible.

The Samaritan’s mercy reflects the mercy of Christ himself, already at work in the world, drawing all things into unity and peace.

Love defies expectations. At the heart of these readings is a divine pattern that overturns human assumptions. The exalted one becomes the crucified. The stranger becomes the hero. The respected ask the questions, but the rejected reveal the answers. We ask, “Who is my neighbor?” and are told a story that turns the question back on us: “Who will you become through love?” God shifts our attention from the object of our love to loving without deciding who is deserving.

The way of God is not always comfortable, but it is always transformative, challenging us to act with the same mercy that we ourselves have received.