INTRODUCTION TO THE SCRIPTURE

Year C - PROPER 23

 

JEREMIAH 29:1, 4-7.     In a letter to the exiles in Babylon, Jeremiah sent a message from God that they were to make their homes in that foreign land. They are to seek the welfare of Babylon. In doing so they would advance their own welfare. This advice counters the traditional view that only in Jerusalem's temple in their own homeland could the exiles worship and serve God. It conveys a message for our time as we struggle with the implications of a global threat to peace and reconciliation among people of many religious and cultural traditions.

 

PSALM 66:1-12.     This passage may have been a psalm woven together with another (vss.13-20) to celebrate God's omnipotence and grace. The latter part provided a suitable liturgy for a person of wealth and status making a public offering in the temple. Together the two parts became a hymn of thanksgiving for use in public worship.  

 

2 KINGS 5:1-3; 7-15c. (Alternate)   The story of Naaman, commander of the Aramean army, being cured of leprosy through Elisha, the prophet, is one of those graphic Bible stories often told to children As an illustration of the virtues of obedience. There is surely more to it than that despite of considerable ambiguity in the details. Naaman’s cure was an example of God’s gracious concern for non-Israelites.

 

 

PSALM 111. (Alternate)  This classic psalm praises the works and wisdom of God. Words such as precepts, wisdom and understanding represent the point of view of the writers of wisdom literature such as Job, Proverbs and Ecclesiastes.

 

2 TIMOTHY 2:8-15.   Suffering hardship while imprisoned for their faith had become a source of encouragement and even joy for Paul and other New Testament authors. Nothing could stop the Good News from being proclaimed. It was the resurrection of Christ that really gave Paul such a distinctive attitude to his suffering. This ultimately redemptive act of God would bring about the salvation of all who believed. This was the bedrock of their faith and their one great hope for salvation in a hostile world.

 

LUKE 17:11-19.   This is one of those fascinating stories showing Jesus’ attitudes in direct conflict with the majority of his fellow Jews and especially the religious and political leadership. He attributed faith only to the Samaritan whereas the other nine who were cured, presumably all Jews, simply followed the traditional custom of seeking a priest’s authentication of their healing. This story points out that faith in the gospel not obedience the Jewish law was the hope of the future for all who followed him.

 

 

 

 

 

A MORE COMPLETE ANALYSIS

 

JEREMIAH 29:1, 4-7.     In a letter to the exiles in Babylon, Jeremiah sent a message from Yahweh that they were to make their homes in that foreign land. They were to marry and to attend to the marriages of sons and daughters, so that their numbers would not dwindle away. They were to seek the welfare of Babylon or anywhere else they might be exiled. In so doing they would advance their own welfare. To reject these prophecies and dreams and follow other prophets would lead them to disaster.

 

This advice countered the traditional view that only in Jerusalem's temple in their own homeland could the exiles worship and serve Yahweh.   In many ways it was revolutionary for the exiled generation. All previous prophetic counsel had been that Israel was the only land where Israelites would be comfortable and prosperous. Now Yahweh was directing that they make creative use of the great crisis which had been visited upon them. They were still the chosen people of Yahweh, but their future did not necessarily depend on residence in the land promised to Abraham forever.

 

Historical data indicates that in some instances, this actually happened. Some Jews did prosper during the exile and never returned to their homeland. They became the Jewish Diaspora spread throughout the Persian and Greek empires.

 

The passage stands in striking contrast to the mournful, depressed attitude expressed in Psalm 137. Jeremiah was advocating turning the adversity of the exile into an opportunity for social progress and spiritual advancement.

 

 

PSALM 66:1-12.     This passage may have been a psalm woven together with another (vss.13-20) to celebrate God's omnipotence and grace, and to provide a suitable liturgy for a person of wealth and status making a public offering in the temple. Most probably it later became a hymn of thanksgiving for use in public worship.  

 

There is a note of universalism in the first segment which forms the lectionary passage. The psalm begins with a call to acclaim Yahweh as God not only of Israel, but of all people. All people fall down and worship in Yahweh’s presence. (Note that the position of prayer is that adopted by Muslims today.) The mighty works of Yahweh testify how Yahweh deals with all humankind. Although vs. 6 recalls the Exodus from Egypt, the formative event of Israel’s religious history, vs. 7 turns the eye toward other manifestations of divine sovereignty.

 

The concluding verses of this segment (vss. 8-12) may also refer to the Exodus and settlement of Israelites in the Promised Land. It is also possible to render them as an interpretation of the return from the exile in Babylon. In both instances, there are allusions to defeat, enslavement and liberation. Since the psalm is probably of post-exilic date, it is likely that the later event could only be made meaningful by being interpreted in a manner similar to the more ancient traditions of the Exodus.

 

This is not an unusual way to find meaning in current events. In fact, it may be the only way we can do so. Our understanding of what is happening now is based on experiences through which we have lived in the past or which have been part of our inherited tradition. The attack on the World Trade Center in New York and the Pentagon in Washington reminded many first and foremost of the attack on Pearl Harbor in December 1941. The shock and grief which followed reminded me of the painful experiences borne by the British during the blitz. Those responsible for this totally unexpected attack cast their actions in the historical tradition of the defenders of Islam against European Crusaders in the 12th century. Is this not the same historical motif the psalmist used to remind his fellow Jews at worship that Yahweh had brought them “through fire and water ... into liberty?” (vs. 12 NEB)

 

2 KINGS 5:1-17.   (Alternate)  The healing of Naaman, commander of the army of Aram (Syria) is a simple story about the wondrous power of Israel's God to make a sick man well. The Israelite slave girl, and the kings of Aram and Israel are mere players in a dramatic legend. Elisha the prophet, however, stands out as a wonder worker par excellence. Yet the story also poignantly tells of the divine willingness to save.

 

Scholars believe that this is one of a series of tale scholars believe that this story is part of a series gathered about 750 BCE and grouped in what is called the Elisha cycle. This tale contains both realistic data about developing concepts of Yahweh side by side with traces of more primitive understanding. No clear monotheism had yet displaced the henotheism where every nation or tribe has its own particular deity. The superior, if not supreme, power of Yahweh does stand out nonetheless. Of particular note is the reference in vs. 1 that Yahweh had given victory to Syria. This represents an early concept of Yahweh as Lord of history, a view which became of particular importance in the prophetic tradition beginning with Amos, Micah and Isaiah.

 

Another important detail of the story identified Naaman as a very wealthy and powerful man. That did not prevent him from being wretched beyond words because he was a leper. That disease would have made him a total outcast had it been widely known. He stood to lose everything. So he had to take action to prevent his fall from power and favour. The identification of the maid of Naaman's wife as a captive taken during a cross-border raid adds another touch of realism. In the Golan Heights where Israel and Syria meet, that would be entirely possible now as then.

 

The simple words of the Israelite maid not only heightened the drama, but came almost as a divine oracle. It took an order from the king, however, for Naaman to follow the girl's plaintive counsel. Despite its excessive worth, the gift he brought to Israel did not constitute a tribute so much as a peace offering. Syria and Israel, although of Semetic origins, have been enemies from time immemorial. The gift and the letter from the king of Syria was greeted with only more suspicion from the unnamed king of Israel. No wonder negotiations between these two nations today are so difficult.

 

Naaman received Elisha's directions as nothing less than an insult. The general's servants, however, knew how great was the danger for their master and themselves. They persuaded him to follow the prophet's instructions. When he obeyed, he was cured.

 

The story raises some important issues for any congregation today. Does God heal even the most desperate cases of disease like leprosy or cancer? Should we read such biblical stories of healing literally? Instead we should recognize the difference between curing a disease and healing which may not end a cure.  A cure disposes of the symptoms; healing makes the person whole, but may not cure. The rest of the story, not included in this reading, might be interpreted as an analogy about human greed and medical systems that depend on profit.

 

PSALM 111.  (Alternate)  This classic psalm praises the works and wisdom of God. Words such as precepts, wisdom and understanding represent the point of view of the authors of wisdom literature such as Job, Proverbs and Ecclesiastes. In particular, the chief identifier of this type of poetry is the phrase “the fear of the Lord is the beginning of wisdom” (vs.10). The acrostic form of this psalm in Hebrew also exhibits another characteristic of wisdom psalms. Several other psalms adopt this same form. Scholars attribute them all to a school of pious Jews concerned about the decline of their traditions in the late Persian and early Greek periods (5th - 4th century BCE) long after the return from exile in Babylon (539 BCE).

 

The content of the psalm uses this artificiality extremely well to celebrate the goodness of Yahweh to Israel. It has a liturgical quality which points to its creation for use in public worship. Vs.1 states as much. Despite the limitations of the acrostic form, it still praises Yahweh as the one who has so richly blessed Israel. It briefly recalls the “mighty works” of Israel’s faith-history (vss. 2-4) recounted throughout the Hebrew scriptures. As we now know, at the time wisdom literature of this type appeared many of those scriptures had already reached manuscript form and undoubtedly were familiar to the psalmist.

 

The providence of Yahweh for Israel in fulfillment of the covenant comes to the fore in vss. 5-9. Because Yahweh had been faithful and just throughout history, “his precepts are trustworthy” (vs.7). Indeed, they are eternal and requiring a faithful response from everyone (vs.8). Redemption rests on this premise (vs. 9)

 

2 TIMOTHY 2:8-15.     If the Pastoral Epistles date from the early 2nd century, as many scholars believe, then this brief selection may be a hinge-piece between the Apostle Paul himself and the later generation of Christians. There is both a personal reference to Paul’s imprisonment and a developing doctrinal and liturgical stance of the more established church.

 

Paul took a position with regard to his incarceration which may seem somewhat suspect to our generation. Or perhaps this was the view of the 2nd century church leader as he reflected on what Paul had experienced. This presents a different view than the house arrest related in Acts 28:16-31. Here Paul is suffering, at least to the extent of “hardship” which he endured “for the sake of God’s chosen ones.” This sounds very much like the vicarious suffering of Isaiah 53:4-5. On the other hand, Paul did take such an approach to the trials of every Christian who confronted the worldly system of values (2 Cor. 1:5-7; Col. 1:24). Suffering for the faith was a characteristic theme of most New Testament authors including those who wrote the four gospels, the letters of Peter, James and the Revelation.

 

Paul protested against the way in which his evangelistic ministry was being thwarted by civic and religious officials unwilling to let his preaching disturb the status quo of their communities.

Paul claimed that the word of God could not be shut up. His faith remained undaunted because it rested on the resurrection of Jesus Christ. This ultimately redemptive act of God would bring about the salvation of all who believed (vs. 10). Subsequent history revealed that the more the early church suffered persecution, the more its message spread through the Roman world. Is this the future awaiting our own era? Dare we also ask whether fundamentalism in various religious traditions leads to conflict in which one or other will win in the long run?

 

At this point, Paul - or the author of the Pastoral Letters making use of Paul’s experience to strengthen the church - breaks into song. Vss. 11-13 may well be an early Christian hymn which contained a very simple but effective statement of faith in the resurrection not only for Christ but for all who believe.

 

Then he turns to exhort the recipients of his letter to avoid disputes with their adversaries who apparently had a penchant for speculative argument. The only effective way to deal with such people was to go on proclaiming the truth whatever their opposition might say in their vain attempt to engage in the minutiae of debate about words. In the light of what had already been said, one might well suspect that these arguments concerned the nature and reality of the resurrection. The concept of resurrection has been rejected by many Jews and was the laughingstock of most Greek intellectuals. But for Christians, it was the bedrock of their faith and their one great hope for salvation in a hostile world.

 

 

LUKE 17:11-19.  This is one of those fascinating pericopes that shows Jesus’ attitudes  in direct conflict with the majority of his fellow Jews and especially the religious and political leadership. He attributes faith only to the Samaritan whereas the other nine, presumably all Jews, simply did as they were told to do.

 

Any Jew healed of leprosy was required by the covenant law to appear before a priest in Jerusalem who alone could authenticate their cure. It was only as they set out on their journey as Jesus had directed them that they were healed. So the nine were doing no more than following the accepted custom of the time. This would not apply to the Samaritan, however. He would have headed for the Samaritan sanctuary on Mount Gerizim in Samaria, not to the temple in Jerusalem. Aware of what had happened to him and realizing God had cleansed him of his dread disease, he turned back praising God, fell at Jesus’ feet and thanked him.

 

Jesus reacted with surprise. “Were not all ten cleansed?” He marveled that the other nine had been so less grateful. He assured the Samaritan that it was his faith rather than his observance of the tradition which had brought about his healing.

 

Some scholars have suggested that Luke added these rhetorical questions and the concluding assertion to reiterate the distinction between law and gospel. Others tend to emphasize the difference between one man’s gratitude and the ingratitude of the nine. By his commendation of the Samaritan, Jesus was really saying that something new and different had occurred with his coming. The old ways were no longer valid. As with so many of his healing miracles, this was one more instance declaring in an action parable that the new order had broken through into human affairs. Faith rather than obedience to law was the crucial element in his teaching.

 

In beginning the story, Luke noted especially that this occurred on the borderlands between Galilee and Samaria while Jesus was en route to Jerusalem. This particular location had more than usual significance as a prelude to what lay ahead. By Luke’s time (circa 85 CE) the separation of Christianity from Judaism had been had been widely acknowledged. Most Jews rejected the gospel and clung to old traditions. Gentiles, perhaps like Luke himself, readily accepted what they had heard and were grateful to receive it. This was also an important aspect of the story of Naaman’s healing. The point Luke made is that God could be praised and God’s redemptive power could be called upon wherever Jesus is present.

 

SOME ADDITIONAL PREACHING NOTES.

 

JEREMIAH 29:1, 4-7.     This passage conveys a message for our time. We struggle with the implications the global threat of terrorism to peace and reconciliation among people of many religious and cultural traditions. Our national anthems, patriotic songs and political propaganda may sooth our sorrows. But they also glorify our own land as especially favoured by God. That may be particularly true in western European nations and  North America, as well as in Australia and New Zealand where British settlers were exiled or emigrated.

 

Have we tended to make patriotism into a substitute religion? If so, we have created an idol of our nation and its culture. This has lent an air of superiority to our patriotism and created resentment among people of other countries, cultures and races. Such feelings may lie at the roots of current international terrorism. We all need to look in a mirror and try to see what others are seeing in us which causes such bitter hatred toward us.

 

On the other hand, we do need to appreciate the benefits of our advanced circumstances while not gloating over it or neglecting the needs of others. Wealth and political power have not been widely distributed in many of those nations which have harboured terrorists. Jeremiah was not favouring Babylon over Israel as the exiles homeland. Rather, he was advocating settling in Babylon as the means for the exiles’ survival. So too, we need to look carefully for creative means to make peace with our enemies, develop justice and self-determination among all people. We must share the resources of the world so much under our control with those in greatest need. Only so will the prophetic vision of Shalom become the real-politic of our time.

 

 

2 TIMOTHY 2:8-15.     “Paul” was dealing with a variety of heretical views of the Christian faith. His situation was not unlike that of the Islamist mullahs in Pakistan who were placed under arrest when the assault against the Teleban and El Qaeda terrorist network began in neighbouring Afghanistan. But like them too, such prohibitions and incarcerations did not stop the witness of their followers. After several years, the war effort in Afghanistan and Iraq against these fundamentalist Islamists, had become the major recruiting agent for the terrorists throughout the Muslim world and even in our own countries.

 

Currently we are dealing with political terrorism masked as a religious war arising from a perversion of the historic Islamic faith. As extensive retaliation against terrorist aggression proceeds, many Christians have to struggle with their conscience about being involved in war. Was the war in Iraq a just way to respond to a criminal attack in which thousands died? The American president and British prime minister have declared it so. Those who opposed this approach protested in the streets and pointed to insidious policies of the wealthier nations which have led to this desperate reaction. Some saw it as a wider struggle in which justice should be on the side of the victimized poor of our global village.

 

In earlier wars, conscientious objectors were bluntly denounced in the public media  and quickly interned in prison camps. On the outbreak of World War II, 75 ministers of The United Church of Canada signed a manifesto proclaiming their pacifist convictions and demanding that the Canadian government not declare war against Nazi Germany.  The church’s national administration quickly denounced this stance and declared that the church would support the nation’s war effort. Before the war ended in 1945, many of those who had signed the pacifist document had reversed their position and had enlisted either as chaplains or on active military service.

 

LUKE 17:11-19.  There may appear to be ambiguities, even contradictions, between OT and the Gospel lessons. Naaman was cured of his leprosy when he obeyed Elijah’s commands. He spoke as prophet of Yahweh with divine authority. Jesus gave the ten lepers an order to show themselves to the priest. He told the Samaritan who returned to thank him that it was his faith that had healed him, not his obedience. 

 

 

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