This is Good Samaritan Sunday, a parable usually taken as the way the Faithful ought to treat others, but here taken as the way God treats the Faithful. God himself is the Good Samaritan towards the wounded Faithful, in need of healing. The presence of the Almighty is close by, ever ready to heal.
Deuteronomy is about the Faithful having the word of God in their own mouths, without paying much attention to what they are saying. The message from Deuteronomy is to pay attention, even to how God binds up the wounds of the Faithful in healing service. The parable of the Good Samaritan not only lays an obligation upon the Faithful, but also frees the Faithful to claim the mercy of God.
Psalm 69 makes the transition from the Faithful as obligated, to the Faithful as free. Psalm 69 looks to God much as the traveling man may have looked to the Good Samaritan. Without asking permission from the traveling man, the parable simply assumes the need to assist. In modern circumstances, the American Red Cross recommends asking if one may assist, when the person to receive assistance is capable of responding. As the Good Samaritan, God is present everywhere, healing, bringing the Faithful back to himself at his own expense without always being asked.
Colossians is an ancient Christian hymn,
praising God in the Christ. Christ
The Gospel is about the Good Samaritan, beset upon by a
brigand. While there may not have been
too many brigands at the time of
A God who loves his human enemies may also be unique to
Christianity. It is not that the
Psalm 69:14, 17, 30-31, 33-34, 37
The Lectionary uses this Psalm at two Sunday liturgies, today and the Twelfth Sunday in Ordinary Time, Cycle A.
Readings Page in Verses used
94A 651 8-10, 14, 17, 33-35 (14c) Ordinary 12
105C 705 14, 17, 30-31, 33-34, 36, 37 (cf. 33) Today
Lectionary (1998): I am afflicted and in pain
The Vulgate (circa 410): Ego autem sum pauper ET dolens
Douay-Rheims (1582-1610): But I am poor and sorrowful (Psalm 68)
New American (1970): But I am afflicted and in pain
New Jerusalem (1985): For myself, wounded wretch that I am (verse 29)
I was looking for the Franciscan sense of poor.
Lectionary (1998): and I will glorify him with thanksgiving.
The Vulgate (circa 410): et magnificabo eum in laude.
Douay-Rheims (1582-1610): and I will magnify him with praise (Psalm 68)
New American (1970): and glorify it with song
New Jerusalem (1985): I will extol him by thanksgiving (verse 30)
I wondered about the difference between praise and thanksgiving. The translations seem to identify the two.
Lectionary (1998): may your hearts revive!
The Vulgate (circa 410): et vivet cor vestrum
Douay-Rheims (1582-1610): and your soul shall life (Psalm 68)
New American (1970): take heart
New Jerusalem (1985): Let your courage revive (verse 32)
The difference between revive and live comes out in the various translations.
The liturgy for today does not use verse 27. That notwithstanding, some exegetes still take verse 27 about the one whom you pierced as referring to Jesus. Such an interpretation does not withstand much scholarly rigor. Even so, the idea of extreme physical suffering is present. God the Father, as Good Samaritan, saving Jesus, also saves the Faithful.
Lectionary (1998): For in him were created all things
The Vulgate (circa 410): quia in ipso condita sunt universa
Douay-Rheims (1582-1610): For in him were all things created
New American (1970): For in him were created all things
New Jerusalem (1985): for in him were created all things
I wanted to see if condita meant anything but created. Evidently not.
Verse 25, with all your heart: heart in the tradition of the Hebrews, meant the intellect and will rather than the emotions.
Verse 33, Samaritan is the relevant ethnic name for persons,
used here and in two other places. Luke
9:52 was used without further comment
Verse 35 silver coins, denarios in the Latin, means small silver coins in the Greek.
The readings for today present God as the Good Shepherd toward the Faithful. God begins by placing his law in the hearts and minds and mouths of the Faithful, even when the Faithful do not understand. The psalm portrays the traveling man in need of help from God. The epistle is an exuberant hymn of praise from the early Christians for the kindness of the Good Samaritan. The Gospel tells the parable of the Good Samaritan, not only with a view to how the Faithful are to treat their neighbors, but also, at a deeper level, with a view to how God treats the Faithful.
For more on sources and their availability, besides the footnotes, see the Appendix file.
 William L. Holladay, “Had Ezekiel Known Jeremiah Personally?" the Catholic Biblical Quarterly, Vol. 63, No. 1 (January 2001) 32.
 Jerome Murphy-O'Connor, O.P., “Tradition and Redaction in 1 Cor 15:3-7," the Catholic Biblical Quarterly, Vol. 43, No. 1 (1981) 588.
 Barbara E. Reid, O.P., “Violent Endings in Matthew’s Parables and Christian Nonviolence, the" Catholic Biblical Quarterly, Vol. 66, No. 2 (April 2004) 246.
 Michael L. Barré, S.S., “Textual and Rhetorical-critical Observations on the Last Servant Song (Isaiah 52:13—53:12)," the Catholic Biblical Quarterly, Vol. 62, No. 1 (January 2000), 14.