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.”
Psalm 69:14, 17, 30-31, 33-34, 36, 37
R. (cf. 33) Turn to the Lord in your need, and you will live.
I pray to you, O LORD, for the time of your favor, O God! In your great kindness answer me with your constant help. Answer me, O LORD, for bounteous is your kindness: in your great mercy turn toward me.
R. Turn to the Lord in your need, and you will live.
I am afflicted and in pain; let your saving help, O God, protect me. I will praise the name of God in song, and I will glorify him with thanksgiving.
R. Turn to the Lord in your need, and you will live.
“See, you lowly ones, and be glad; you who seek God, may your hearts revive! For the LORD hears the poor, and his own who are in bonds he spurns not.”
R. Turn to the Lord in your need, and you will live.
For God will save Zion and rebuild the cities of Judah. The descendants of his servants shall inherit it, and those who love his name shall inhabit it.
R. Turn to the Lord in your need, and you will live.
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.
Cf. John 6:63c, 68c
R. Alleluia, alleluia.
Your words, Lord, are Spirit and life;
you have the words of everlasting life.
R. Alleluia, alleluia.
Luke 10:25-37
There was a scholar of the law who stood up to test Jesus 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.”
Deuteronomy 30:10-14
Deuteronomy is the fifth and final book of the Pentateuch. Scholars concur that the book in its final form was assembled from parchments over a period of many years. The content of the book contain accounts of events in the life of the Israelites a few years prior to their arrival in the Promised Land. Our pericope would seem to have been written at a time close to the death of Moses. Chapter 34 chronicles the death and burial of Moses. Moses will lead the people through the desert and view the Promised Land but not enter it.
Chapter 30 begins with a plea for God’s mercy and a call for the people to repent. “When all these things which I set before you, the blessings and the curses, are fulfilled in you, and from whatever nations the Lord, your God, may have dispersed you, you ponder them in your heart: then provided that you and your children return to the Lord, your God, and heed His voice with all your heart and all your soul, just as I now command you, the Lord, your God, will change your lot; taking pity on you, He will again gather you from all the nations wherein He has scattered you.” (Deut 30: 1-3). The Hebrew word for God in this chapter is Elohim. Elohim is often the word for God when describing the personal nature of God. The expression, your God, is repeated throughout this chapter.
The section that follows our selected passage concludes chapter 30 and is titled The Choice before Israel. “Hear, then, I have today set before you life and prosperity, death and doom. If you obey the commandments of the Lord, your God, which I enjoin on you today, loving Him, and walking in His ways, and keeping His commandments, statutes and decrees, you will live and grow nu-merous, and the Lord, your God will bless you in the land you are entering to occupy. (Deut 30: 15-16). The land they are about to enter is the Promised Land, symbolic to us as eternal life. “I have set before you life and death, the blessing and the curse. Choose life, then, that you and your descendants may live, by loving the Lord God, your God…” (Deut 30: 19b-20a). Life is a choice.
Our pericope is titled in some translations God’s Command is Clear.
Return to the LORD, your God, with all your heart and all your soul. Note again the very personal nature of this response to a very personal God, e.g., your God. The Hebrew word translated as heart is lebob, which describes the innermost person, the mind, will, and con-science. The Hebrew word for soul is nepes which describes the depth of being or the breath of life and being. The word nepes first appears in Sacred Scripture in Genesis in the Crea-tion Story: “and man became a living being (nepes). (Gen 2:7).
No, it is something very near to you, already in your mouths and in your hearts; you have only to carry it out. Following the Decalogue Moses proclaimed to the people the Great Commandment, the Shema: “Hear, O Israel! The Lord is our God, the Lord alone! Therefore, you shall love the Lord, your God, with all your heart (lebob), with all your soul (nepes), and with all your strength. Take to heart (lebob) these words which I enjoin on you today. Drill them into your children. Speak of them at home and abroad…” (Deut 6: 4-7). Note that the original proclamation of the Great Commandment required that it be always in their hearts and on their lips.
St. Paul will later quote Deut 30:14 when describing Christ as the fulfillment of the Law: But the righteousness that comes from faith says, “Do not say to your heart, ‘Who will go up into heaven?’ (that is, to bring Christ down) or ‘Who will go down into the abyss?’ (that is, to bring Christ up from the dead.” But what does it say? “The word is near to you, in your mouth and in your heart.” (that is, the word of faith that we preach), for, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised Him from the dead, you will be saved. For one believes with the heart and is so justified, and one confesses with the mouth and so is saved. (Rom 10: 6-10).
Psalm 69:14, 17, 30-31, 33-34, 36, 37
Psalm 69 consists of thirty-seven verses and is titled A Cry of Anguish in Great distress. The context of the psalm suggests that it was promulgated during the exile or in the early post exilic period.
The psalm begins, “Save me, O God, for the waters have reached my neck.” The psalmist is calling on God (Elohim) to save him. Verse 3 suggests that it was of his own doing that he in now in need of salvation, i.e., “I have sunk into the mire… I have gone down…” It is of his own actions that he is in this anguish and distress.
The psalmist continues to call out to the God: Answer me, O LORD, for bounteous is your kindness: in your great mercy turn toward me. The Hebrew word for kindness here is hesed. Hesed is often translated as steadfast love, but also connotes, kindness, faithfulness, loyalty, covenantal relationship, goodness and mercy. All these attributes are also attributed to the Greek word agape that permeates the NT. The Hebrew word translated as mercy is rahamim. Rahamim also suggests a feeling of love and faithfulness but also connotes a sense of deep compassion and mercy.
In the final verses (30-37) the psalmist turns to praise and thanksgiving to God who hears the cry of the distressed and rescues them. I will praise the name of God in song, and I will glo-rify him with thanksgiving. The Hebrew word for thanksgiving is todah, which describes an outward vocal expression of gratitude as in a song of praise,
Psalm 19:8, 9, 10, 11
Psalm 19 in titled God’s Glory in the Heavens and in the Law. It consists of 15 verses. The first seven verses proclaim the glory of God in His creation, often referred to as a Creation Psalm. Verses 8 through 15 proclaim the glory of God in His Law. The Law of God is perfect, refresh-ing, trustworthy, giving wisdom, enlightening, clear, pure, enduring, true, just, desirable, and as sweet as honey. Omitted verses 13 and 14 are penitential, asking God for forgiveness for failure to obey His Law.
The fear of the Lord is pure, enduring forever. It is important to note that the word fear, yirah in Hebrew can connote craven fear as we know it. However, most often in reference to fear of God in scripture it refers to a sense of awe or reverence in relationship to God. It evokes a sense of the creature standing before his creator, as in bowing or kneeling.
Verse 11, speaking of the Word of the Law, describes it as More desirable than gold. Than a hoard of purest gold, sweeter than honey or dripping from the comb. This evokes the words of the Prophet Jeremaih who devoured the Scroll of the Law and found it as sweet as honey. (Jer 15:16).
The message is that the Word of God must be received and internalized for it to fulfill its purpose. In the words of Jesus, “Fulfilled in your hearing.”
Colossians 1:15-20
Modern scholarship debates whether Colossians was written by Paul or one of his disci-ples. That discussion is beyond the scope of this exegesis, and for the sake of this writ-ing I will use Paul as the author.
Colossae is a town in the Lycus Valley in Asia Minor. It is located a few miles east of Ephesus. It was known for its wool and textile industry. In fact, its name comes from a dark red dye used for wool, colossinus. Colossae was a gentile territory made up of Per-sians and Greeks with a sizable Jewish population of approximately 10,000.
There is no record of Paul ever visiting Colossae. The community there was founded by Epaphras, a native of Colossae. Philemon and the slave Onesimus also were natives of Colossae.
As is often the situation with Paul’s letters, the author addresses problems that have arisen in the community. One of the struggles of the early Church that Paul seeks to ad-dress is an obvious Persian astrological influence as well as a Hellenistic impact on the theology of the community. Paul addresses this concern by reciting what is believed to be an early Christian hymn. The hymn emphasizes Christ, and His role in creation (vs 15-17) and in redemption (vs. 18-20).
Christ as the preexisting Logos through whom all things came into being is emphasized by John in the prologue of his Gospel. “In the beginning (arche) was the Word (Logos). And the Word was with God, and the Word was God. He was in the beginning (arche) with God. All things came to be through Him, and without Him nothing came to be. What came to be through Him was life…” (Jn 1: 1-3). Wisdom literature also spoke of the preexisting Logos of God when describing the Wisdom of God. “Wisdom, the artifi-cer of all, taught me.” (Wis 7: 22). “God of my fathers, Lord of mercy, you who have made all things by Your Word and in Your wisdom have established man…” (Wis 9: 1-2).
He is the beginning, the firstborn from the dead. The Greek word that is translated as beginning is arche. This word would have been particularly poignant for the Hellenists of the community at Colossae. One of the deepest questions posited by Greek Philoso-phy was the necessary existence of a preexisting force that would initiate all of creation into motion or being. They called that element the arche, the first principle, the un-moved mover. Paul is stating clearly here as is the Beloved Disciple John in his Gospel, that Jesus is the Arche, He is the First Principle.
Luke 10:25-37
There was a scholar of the law who stood up to test Jesus and said, “Teacher, what must I do to inherit eternal life?” The intent of the question was not friendly. The Greek word for test is ekpeirazo. It is the same word that is used by the devil when he tested Him in the desert. (See Lk 4:12). Inheritance is something that is a gift. Typically, an inheritance is not something that one must “do something” to receive. Most often it is a gift based on a family relationship. Inheritance is the OT is often associated with the gift of the Promised Land, symbolic of Heaven. (See Gen 28:4; Deut 1:8, 2:12, 4:1). Psalm 15:5 refers to the Lord and one’s inheritance. Psalm 37:18 speaks of an eternal inheritance: “The Lord watches over the days of the blameless; their inheritance lasts forever.” The Greek word translated as eternal life here is aionios zoe. Aionios de-scribes something that is everlasting, perpetual, without end. Zoe is the Greek word for life that speaks of life that has its source as the life-breath of God. It is distinguished from the Greek word bios which typically refers to biological or corporeal life.
“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 scholar quotes Deuteronomy 6:5 and Leviticus 19:18. The Greek word translated here as being is psyche which is typically translated as soul. It is a Greek translation of the Hebrew word nepes. Deuteronomy 6:5 is as follows: “Hear, O Israel! The Lord is our God, the Lord alone! Therefore, you shall love the Lord, your God, with all your heart (lebob), with all your soul (nepes), and with all your strength.” Leviticus 19:18 reads: “Take no revenge and cherish no grudge against your fellow countrymen. You shall love your neighbor as yourself.” Note that neighbor seems to imply here, fellow countrymen. Je-sus expands the definition of neighbor beyond nationality, even to extend to one’s ene-my in need along the path of life. It is noteworthy to point out that the scholar adds to the Great Shema the phrase, and with all your mind. The Greek word for mind is dia-noia. Dianoia describes the seat of one’s intentions.
Remember that the question was, “Who is my neighbor?” In His question to the scholar Jesus reverses that question when he asks, “Who was neighbor to the robber’s victim?” Jesus moves the focus from the neighbor in need to the gift giver. The answer to the scholar’s question as to what I “must do” is to see with the eyes of compassion and to be a good neighbor to those in need who are in your path.
St. Augustine was graced with the gift to go deeper into the parables of Jesus. The parables often have several layers of meaning. St. Augustine interpreted this parable at a deep Spir-itual and allegorical level. He preached that the parable of The Good Samaritan is a story of Christ’s restoration of humanity. Adam is the man attacked by Satan and his legions; he is stripped of his immortality and left dead to sin. The priest and the Levite represent the Old Covenant, the Law and the Prophets, and its inability to restore humanity to new life. Jesus comes to rescue humanity from sin and death, by pouring out His life on the Cross. He gives whatever it takes, a price that only He could pay. Jesus brings the beaten man to the Inn of the Church for refreshment and healing through the sacraments.1
1. St. Augustine of Hippo; De Quaest. Evang. 2, 19.
Our first reading this weekend is taken from the 66th Chapter of the Prophet Isaiah. Isaiah is writing at a time when the Israelite people are returning to the ruined city of Jerusalem. The temple is a pile of rubble, and they are being called to rebuild it and to rebuild their lives. I can only imagine what a daunting task it must have seemed to them. The scene is anything but joyful it would seem to me. Yet, the prophet is calling them to rejoice and be glad. Isaiah is assuring the people that God is with them as a loving mother cares for her child. He reminds them that God will be their strength and sustenance and comfort. He tells them that they will “flourish like the grass; the Lord’s power shall be known to his servants.” As children, they find themselves in a position of growth, a time of youthful energy and vi-tality. Their lives are in front of them and what they do with their lives will shape the out-come of the community that they seek to rebuild.
In our second reading St. Paul points to the cross of our Lord Jesus Christ as the source of his strength. The Lord is with him, and he even shares in the marks of Jesus on his body. These marks could be scars from his beatings or perhaps the stigmata, the wounds of the Cross. It is precisely in uniting himself to Jesus that he finds his strength, sustenance and comfort.
In our Gospel this weekend Jesus sends out 72 disciples two by two to bring the Good News to the towns that He was journeying to. They are sent out with nothing on the journey. It must have seemed like a frightening and daunting task. Jesus wants them to depend on nothing but the power and authority that He is giving them. Like the people of Isaiah’s time, they had to feel the power and providence of God with them. United with God and empowered with His grace they went forth with courage and boldness. They came back re-joicing in the experience.
Have you ever noticed that the most joyful people are usually the most giving people? What comes first the joy or the giving? Do joyful people give because they are joyful, or are giving people joyful because they are giving? I don’t know the answer, but I do know that they go hand-in-hand.
The following quotation from Rabindranath Tagore that I discovered a couple of years ago sums up our message this weekend:
I slept and dreamt life was joy.
I awoke and saw life was service.
I acted and behold service was joy.
Come Holy Spirit fill the hearts of us Your faithful and enkindle in us the fire of Your love. Amen.
Yours in Christ,
I am what is referred to as a second career vocation. I entered the seminary at the age of forty-two. I spent the first twenty-one years of my adult life working as a Certified Public Accountant. I was blessed to become a part of a growing firm and became a partner after just four years. We all worked hard and we were able to build a very successful reginal firm consisting of twelve offices in two states with a large professional and paraprofessional staff.
One day during a particularly difficult week during our busy tax season a client called me and asked if I would meet with me over lunch. He sounded particularly depressed and upset. He was not a real joyful person to begin with, but that day I remember him being extremely down. He first asked how a $10,000 capital loss would affect his tax return. I explained to him the tax saving that he might expect. It did not seem to satisfy him. This person was a multimillionaire. He had invested $10,000 in a company stock that became worthless in just over a year. This singular financial transaction was the cause of his depression. I consoled him the best that I could and tried to enjoy my lunch (which I paid for).
I recall driving back to my office feeling sorry for my friend and client, not because he lost a little money, insignificant to him, but I was saddened that an insignificant monetary event could control his emotions and rob him of his joy. What I soon realized was that I saw myself in a very similar light, and that saddened me. There was something missing in my life, there was a lack of joy.
Providentially that following Sunday after Mass my pastor caught me on the way out of church. He asked me if I would help him out and serve on the parish finance council. Not being able to think of an excuse quickly enough, I agreed. That was only the beginning. The finance council led to the pastoral council, which led to ministry of lector, which led to ministry of the Eucharist, which led to teaching faith formation, which led to youth ministry, which led to the youth encounter movement, which let to Cursillo ministry, which led to the seminary, which led to the priesthood, and here I am.
Early in this journey I discovered what had been missing in my life, God. With the re-discovery of God, came a joy that I had never experienced before. It was a joy that comes only from uniting with Christ in authentic self-giving love. Joy is the fruit of the Holy Spir-it. Joy is a dimension of authentic love. Joy is an imbodied indwelling presence. Joy is par-ticipating in a community of love. Joy is contagious. The more joy we share, the more joy we experience. Joy comes from deep within and no external event can rob us of our joy. As Jesus faced the Cross and spoke of His indwelling presence, He said, “I tell you this so that My joy may be in you and your joy might be complete.”
Share a little joy today. It will come back to you sevenfold.
