Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar, and this week began with the Sixteenth Sunday after Trinity (Trinity XVI, 5 October). The calendar of the Church of England in Common Worship today remembers William Tyndale (1494-1536), Translator of the Scriptures and Reformation Martyr.
In the Jewish calendar, Sukkot begins at sunset this evening (6 October) and conrtinues until nightfall next Monday (13 October). Sukkot is also known as the ‘Festival of Tabernacles’ or the ‘Feast of Booths,’ and it is one of the three central pilgrimage festivals in Judaism, alongside Passover and Shavuot. It is traditional in Jewish families and homes to mark this festival by building a sukkah or a temporary hut to stay over in during the holiday.
I hope to join other clergy in the Milton Keynes area for breakfast later this morning. Before today begins, however, I am taking some quiet time this morning to give thanks, and for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Luke 10: 25-37 (NRSVA):
25 Just then a lawyer stood up to test Jesus. ‘Teacher,’ he said, ‘what must I do to inherit eternal life?’ 26 He said to him, ‘What is written in the law? What do you read there?’ 27 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 neighbour as yourself.’ 28 And he said to him, ‘You have given the right answer; do this, and you will live.’
29 But wanting to justify himself, he asked Jesus, ‘And who is my neighbour?’ 30 Jesus replied, ‘A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. 31 Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. 32 So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan while travelling came near him; and when he saw him, he was moved with pity. 34 He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. 35 The next day he took out two denarii, gave them to the innkeeper, and said, “Take care of him; and when I come back, I will repay you whatever more you spend.” 36 Which of these three, do you think, was a neighbour to the man who fell into the hands of the robbers?’ 37 He said, ‘The one who showed him mercy.’ Jesus said to him, ‘Go and do likewise.’
The Good Samaritan … a modern iconToday’s Reflection:
We are all very familiar with the parable of the Good Samaritan, so familiar and so used to it that we are probably comfortable with the explanations and sermons we have heard over the years about this episode in today’s Gospel reading (Luke 10: 25-37), leaving very little to our own imaginations.
But the Early Fathers offered another interpretation of this parable.
The man who goes down from Jerusalem to Jericho is Adam, or humanity, or each and every one of us.
What does it mean that he goes down from Jerusalem to Jericho?
Jerusalem is the holy city of God, the place where God is served in worship and in public prayer. It is an impregnable stronghold, but it is located in a hill country, where the soil is stony and barren.
On the other hand, Jericho lies below the sea level in the Jordan Valley, in an area that is very fertile and rich in vegetation.
Jerusalem signifies the Divine Commandments. These commandments, like the walls of a city, limit us and our desires, but also create a safe living space where we can live unharmed by sin.
A man being seduced by earthly pleasures, represented by Jericho, goes out from Jerusalem, the stronghold of Divine Commandments. Here, we might think of Adam and Eve, leaving the Garden and going out into the world.
But the robbers control this way. Who are the robbers?
When people abandon God and seek pleasures in other places, the way of bodily desires first appears to be full of joy. But as time passes, indulging in passions becomes a heavy burden on the soul; in place of pleasure it becomes endless slavery. A man realises that he has lost his freedom and has become a captive of his passions. A soul blinded by passions and wounded by sin becomes incapable of any spiritual activity.
Before God, such a man is half-dead. On the way, the man has been stripped of his raiment, deprived of the raiment of virtues and of the cover of God’s grace and protection.
In this patristic approach to reading the parable, the robbers are demons who act through our own passions. The man wounded by robbers represents fallen humanity before the coming of Christ.
Who then were the Priest and Levite who saw the wounded man and passed by without providing him any help?
The Priest and the Levite are ministers of God. They represent the saints and prophets sent by God from the beginning of time.
Why then is it said that they passed by without helping that man?
Did they not fulfil the ministry of preaching?
Yes, they did. They came to that place, they stopped, they saw the man and they passed by. But wounded humanity remained lying on the road. Moses came and passed away, Elijah came and passed away, other prophets came and passed away, but the illness of humanity remained without being healed.
Only God who has created us can recreate us.
This is how Isaiah speaks on the incurable disease of the humanity:
Why do you seek further beatings?
Why do you continue to rebel?
The whole head is sick,
and the whole heart faint.
From the sole of the foot even to the head,
there is no soundness in it,
but bruises and sores
and bleeding wounds;
they have not been drained, or bound up,
or softened with oil. (Isaiah 1: 5-6)
Who then is the Samaritan who goes down on the same road?
The Samaritans were the descendants of Israelites and the nations who migrated to Palestine under Assyrian rule after the destruction of Jerusalem. They lived to the south of Judea, between Judea and Galilee. Samaritans believed in the One God of Israel and kept the Law of Moses, but they developed their own traditions. For the Jews, they were heretics, and so Jews kept their distance from Samaritans.
Why then does Christ represent himself as a Samaritan?
The Pharisees mockingly labelled Christ a Samaritan, saying, ‘Are we not right in saying that you are a Samaritan and have a demon?’ (John 8: 48).
Christ humbly attributes to himself the name given to him by his detractors.
In addition, Greek Orthodox hymns note a similarity between the phrases ‘from Samaria’ and ‘from Mary,’ for in Greek these phrases sound similar. (For example, the Samarian Gorge in Crete takes its name not from Samaria but from the abandoned village and church of Óssia María or Saint Mary).
The Samaritan, moved with compassion, approaches the wounded man. He binds his wounds, pouring oil and wine on them. The oil symbolises mercy and the wine the true teaching of God. Then he brings the man to an inn where he can be taken care of.
This Gospel readings says that the Good Samaritan ‘put him on his own animal, brought him to an inn, and took care of him.’ However, in traditional icons, Christ carries the man on his back. Christ in the incarnation takes on our human nature, our soul and body. That is why in the parable he ‘set him on his own beast,’ interpreted by the Early Fathers that Christ makes us members of his own body.
There is a similar image in the parable of the Lost Sheep (see Luke 15). The Good Shepherd left 99 sheep in the desert and went after the lost sheep, representing humanity. When he found the lost sheep, he put it on his shoulders, rejoicing.
The inn in this parable represents the Church. The innkeeper represents bishops and priests. Christ establishes his Church which, like an inn, accepts and provides shelter for all. The wounded man should stay here to be taken care of. The Samaritan has to leave, however. He takes out two silver coins and gave them to the innkeeper, saying: ‘Take care of him; and when I come back, I will repay you whatever more you spend.’
Christ indicates his second coming when he will come not to heal our infirmities, but to judge the living and the dead, and to reward each one according to his works.
The silver the Samaritan gives to the innkeeper is the divine grace Christ gives to the Church; it heals and saves souls through the sacraments. Bishops and priests, the ministers of the sacraments of the Church, are the distributors of God’s gifts. They offer to others what they have received: the sacraments and the teaching of Christ. Are they able to spend more? What can they add from themselves to the gift of the Divine Grace? Their labour, their cares, their zeal, which Christ shall recompense them on the day of the Last Judgment.
In this interpretation of the parable of the Good Samaritan, Christ offers himself as the prime example of mercy and compassion. Through his compassion, he takes on our sufferings and becomes the true neighbour of all fallen humanity.
This is a reading of this parable that connects with the assertion in the New Testament reading that God through Christ ‘has rescued us from the power of darkness and transferred us into the kingdom.
Today’s Prayers (Monday 6 October 2025):
The theme this week (5 to 11 October) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Disability inclusion in Zimbabwe’ (pp 44-45). This theme was introduced yesterday with Reflections from Makomborero Bowa, Lecturer in the Department of Philosophy Religion and Ethics in the University of Zimbabwe.
The USPG Prayer Diary today (Monday 6 October 2025) invites us to pray:
Lord, forgive us for when we have mistreated others. Help us to rejoice that you have made all people in your image.
The Collect:
Lord, give to your people grace to hear and keep your word
that, after the example of your servant William Tyndale,
we may not only profess your gospel
but also be ready to suffer and die for it,
to the honour of your name;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
God our redeemer,
whose Church was strengthened by the blood of your martyr William Tyndale:
so bind us, in life and death, to Christ’s sacrifice
that our lives, broken and offered with his,
may carry his death and proclaim his resurrection in the world;
through Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org