INTRODUCTION TO THE SCRIPTURE

Year C - Proper 9

 

2 KINGS 5:1- 14. 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 with the added moral about the virtues of obedience. There is surely more to it than that despite of considerable ambiguity in the details. Naaman’s cure is an example of God’s gracious concern for non-Israelites.

 

PSALM 30.  This psalm of thanksgiving for recovery from a nearly fatal illness apparently became a hymn of congregational praise in the temple liturgy. It appears to have been used on anniversaries of the rededication of the temple by Judas Maccabeus in 164 BC when it was interpreted as expressing the national experience of survival from grave oppression by Antiochus Epiphanes. It may still be used in this way at the Feast of Hanukkah.

 

ISAIAH 66:10-14. (Alternate) This winsome poetry bids the exiles  in Babylon to rejoice with Jerusalem. It also casts Yahweh as the mother of Israel who nurses her beloved child back to flourishing health.

PSALM 66:1-9. (Alternate) The psalmist speaks both as an individual and as a representative of the nation. He rejoices in recalling Yahweh’s mighty deeds and calls all people to join the celebration.

 

GALATIANS 6: (1- 6), 7- 16.    Freedom does not give license for immoral behaviour. Each one has to be personally responsible for one’s own conduct, but also “bear one another’s burdens.” Those who choose to live according to the shifting values of the secular world will find themselves isolated from the effective moral and spiritual life. This life exemplifies love incarnate and is fulfilled in the life beyond death. It is the quality of life expected of individual Christians in the world and especially in the Christian fellowship.

 

LUKE 10:1-11, 16- 20. The theme of this passage is “the harvest,” but it is not clear whether this implies an imminent end of the age or a longer period of missionary work. The latter seems probable in the light of Luke’s general attitude of a delayed Second Coming of Christ in contrast to Matthew’s more imminent expectation. Yet the passage also has an element of warning that calls for a clear decision about discipleship which cannot be overlooked.

 

 

 

 A MORE COMPLETE ANALYSIS

 

2 KINGS 5:1-14. The story of Naaman, commander of the Aramean army, being cured of leprosy through Elisha, the prophet, is one of those graphic Old Testament stories told to children, perhaps with the added moral of the virtues of obedience. There is surely more to it than that in spite of considerable ambiguity in the details as they now appear in the text.

         

The Arameans lived in southern Syria in the area around Damascus and anti-Lebanon mountains along the northern borders of Israel. David had defeated the Arameans, but their city-state of Damascus won its freedom from Solomon. They then became persistent opponents of Israel until the late 8th century BCE when they were overrun by the invading Assyrians.

 

While the king of Israel whose ire was raised to such extremes by the letter from the king of Aram is not identified (vs.7), the mutual fear of one for the other had never been overcome.  He is believed to have been Jehoram (ca. 849-842 BCE) who during his short reign was engaged in frequent wars with neighboring countries of Aram to the north, Moab to the east, and Edom to the south. He may well have had reason to be suspicious of this stranger, general of an enemy army moreover, who came bearing gifts and making such a strange request (vs.7). The present hostility of modern Syria and Israel, based on mutual threat to each other’s existence, has a long, biblically-sanctioned history, especially for the fundamentalists of both Judaism and Islam.

         

Some serious moral issues about disease and punishment complicate this story, especially as it develops in that part not covered by this passage. As it stands in the present limited segment, no moral interpretation is given to Naaman’s affliction with leprosy. It was the compassion of an Israelite slave-girl for her captor which ultimately brought him face to face with Elisha. A note in the NRSV points out that “leprosy” was “a term used for several skin diseases: the precise meaning (of the Hebrew word is) uncertain.” Even household mold or mildew could be described by this word.

 

For his part, Elisha seemed only concerned to show his power as a prophet of Yahweh (vs. 8). He appears to have been somewhat dismissive of the king’s helplessness. However, this may have been a reflection of the editor who included the story in the Elisha cycle. Naaman only sought to acknowledge the power of Yahweh as a last resort, even if he had to take some soil from Israel back to Aram with him to do so. (vss.15-17) This, of course, is typical henotheism, the concept of a god having power only within the territory of a specific tribe or nation state.

 

The reply of the Israelite king to Naaman’s request (vs. 7) oversimplifies the current belief that the king had divine powers. This was not unknown in those cultures where monarchs had priestly as well as political roles to fulfill. On the other hand, the subsequent action of Elisha exemplifies an editorial correction that the power to heal was not the possession of either king or prophet, though the latter were often attributed with greater powers than the former, as in this case. For us who turn to the New Testament to understand the Old, we find that in Luke 4:27 Jesus referred to Naaman’s cure as an example of God’s gracious concern for non-Israelites. Is this not the true moral emphasis behind the story as we have it in 2 Kings 5?

 

 

PSALM 30. This individual psalm of thanksgiving for recovery from a nearly fatal illness apparently became a hymn of congregational praise in the temple liturgy. If the superscription is to be believed, it appears to have been used on anniversaries of the rededication of the temple by Judas Maccabeus in 164 BCE. Later Judaism interpreted it as expressing the national experience of survival from imminent disaster. It may still be used in this way at the Feast of Hanukkah. Another possible way to look at it is in terms of the individual Jew as representative of the whole nation in much the same way that the Suffering Servant of Deutero-Isaiah represents the whole community of exiles in Babylon.

 

Despite the psalmist’s rejoicing for divine help in time of dire need, he is also conscious of Yahweh’s anger at his false overconfidence before he fell sick (vss.6-7).  Such an attitude comes naturally to anyone who enjoys great success. We see it exemplified in persons of wealth and power. It has been said that one must have a very large ego to become the political leader or the chief executive officer of a large corporation. A former Canadian prime minister who governed well after winning three minority elections, once said that a majority made a prime minister a virtual dictator. As we have seen in Canada, Great Britain and the USA, democratic elections often reveal great folly in those elected with a very large majority.

 

A sense of bargaining with Yahweh enters into the supplication in vss.8-9. The questions are not merely rhetorical. Such a challenge to Yahweh depended on the ancient belief that a god with no one to praise him/her was an extinct deity. That did not occur because the worshiper was saved from death when his repentance brought forth Yahweh’s forgiveness and his lament became a song of joyous thanksgiving (vss.10-11).

 

 

ISAIAH 66:10-14. (Alternate) The winsome poetry of this oracle bids the exiles  in Babylon rejoice with Jerusalem. The prophet pictured that holy city, to which the exiles would soon return, as an infant seeking comfort by nursing at its mother’s breast (vs. 11). The prophet also casts Yahweh as the mother who nurses her beloved child back to flourishing health (vss. 12-13). Not only that, but Israel’s prosperity would return so that other people would see that Yahweh was with his servants, Israel.

 

The great insight of Deutero-Isaiah and his school of prophets was to see his people as the servants of Yahweh. At this time of year usually marked by national celebrations in both Canada and the US, the people of our nations may be in the early stages of mourning and needing reassurance about the failures of our governments. It might be well to recall that much of our power, prosperity and international reputation depend on the ways in which our countries can be servants to one another and to other peoples rather than lording it over other people in arrogant superiority. In her 1984 work, The March of Folly: From Troy to Viet Nam, historian Barbara Tuchman pointed out that blindly overestimating a nation’s privilege, power and influence had been the cause of numerous military defeats and the fall of great empires. This failure of purpose came about through what Tuchman called “destructive stupidity.” She also included the Crusades of the 12th and 13th centuries and six successive Papacies of the 15th and 16th centuries as examples of the Christian Church suffering from this same destructive folly.

 

PSALM 66:1-9. (Alternate) One interpretation of this psalm describes it as a liturgy of thanksgiving by a person of wealth and national prominence. As a liturgical psalm, that person may be speaking both as an individual and also as a representative of the nation. He rejoices in recalling Yahweh’s mighty deeds and calls on all people to join the celebration. It is also possible that the latter part of the psalm not included in this reading (vss. 13-20) may be from a separate work.

 

After an initial outburst calling on others to join his praise (vss.1-4), the psalmist recalls some of the mighty acts of Yahweh. Most significant of all in Israel’s religious memory is the Exodus and trek through hostile territory to the Promised Land (vss. 6-7). The selection ends with a summons to all people to praise Yahweh for keeping Israel alive during such turbulent times. This could well be prayer of every nation as they celebrate their national festivals.

 

 

GALATIANS 6:(1-6), 7-16.     Freedom does not give license for immoral behavior, Paul wrote at the end of his Letter to the Galatians. Each one has to be personally responsible for one’s own conduct, but also each one is charged to “bear one another’s burdens” (vss.1-5). Paul also issued a strong warning about moral overconfidence.

         

There are serious implications, he goes on to say, in all we do. Those who choose to live according to the shifting values of the secular world will certainly find themselves isolated from the effective moral and spiritual life exemplifying love incarnate fulfilled in the life beyond death (vss. 7-9) This is the quality of life expected of individual Christians in the world and especially within the Christian fellowship (vs.10). In other words, as said elsewhere in the gospels and epistles of the NT, we have to live in the world, but also remember that we are not exclusively citizens of this world.

 

If this appears to be a somewhat ambiguous stance to take, one only needs to look at the ministries of both Jesus and Paul. This issue lies behind the narratives of the gospels. Paul incited great opposition from the religious authorities of the day. The Letter to the Galatians was written to counter this official stance among the Jewish Diaspora of the time.

 

The Apostle Paul may have suffered from poor eyesight and needed someone to help him put his letters into manuscript form. In vs.11 he takes up the pen himself to reiterate his concern that the “circumcised” do not compel the Galatians to return to the covenant of Judaism requiring total obedience to the Law of Moses. By concentrating on the once-for-all sacrifice of Christ on the cross, Jews and Gentiles alike will be part of the new creation God intends for all (vss.11-15).

         

Yet Paul still had a soft spot in his heart for his fellow Jews. He prayed for them to have peace, and for mercy on all “Israel of God” (vs.16). It is a touching personal note from someone who had suffered such hostility from his fellow Jews. 

 

 

LUKE 10:1-11, 16-20.      Note that this is a second “missionary journey” on which Jesus sends some of his followers. In Like 9:1-6, he sent out “the twelve;” here it is “seventy others,” implying that “the twelve” stayed with him this time at some central base. If this occurred during the final journey (cf. 9:51), it was an interruption in what B. H. Streeter once called “a slow progress towards Jerusalem.” On the other hand, Hans Conzelmann has argued that it “introduces into the scheme material which itself does not belong there, as shown by 10:17.” (The Theology of Luke. Philadelphia: Fortress Press, 1961, p.67) Conzelmann also notes that there is a clear distinction between the apostolic character of “the twelve” and the role of “the seventy” as agents or messengers. The difference lies in the “power and authority” given to “the twelve” (9:1) and the message given to “the seventy.”

 

The theme of the passage is “the harvest” but it is not clear whether this implies an imminent end of the age in eschatological terms or a longer period of missionary work. The latter seems probable in the light of Luke’s general attitude of a delayed Parousia in contrast to Matthew’s more imminent eschatology. Yet there is an element of warning that calls for a clear decision about discipleship which cannot be overlooked. (vss.11-12).

         

John Dominic Crossan has presented an interesting approach to this passage as exemplifying the contrasting methods of the post-apostolic church in proclaiming the gospel by word of mouth and communal behavior. His hypothesis is that there were two distinctive approaches, one by resident householders who developed a type of “domesticated gospel of the kingdom” and one by a more radical itinerant and necessarily smaller group who developed an apocalyptic gospel. This established a dialectic which enabled the gospel to spread more effectively, especially in the late 1st and early 2nd centuries CE and could do so for our time as well. Crossan believes that this is both a clarifying and a helpful view at this stage in our understanding of the NT. His excellent article “Jesus And The Kingdom” in Jesus At 2000, edited by Marcus J. Borg discusses this view with considerable force.

 

It appears too that Luke had in mind two OT passages as he composed this pericope: Exodus 24:1, 9-16; and Numbers 11:16-25. The former passage was the precedent Luke followed for the appointment of the seventy other disciples for their mission. The latter passage identified Yahweh’s response to the Israelites complaints about the scarcity of traveling in the wilderness compared with their plentiful supply of food and drink during their captivity in Egypt. It also served as the precedent for the part of Luke’s narrative when Jesus assured the seventy that their needs would all be met while they carried out their mission.

 

The woeful rebuke of Choraizin, Bethsaida and Capernaum (vss.13-15) have a parallel in Matthew 11:20-23. Many scholars believe that most these commonalities likely come from Q (Quelle), the unknown source on which both Luke and Matthew drew some of their material. Others discount the existence of Q. There is a significant difference in Luke’s version, where the “deeds of power” are not repeated three times as in Matthew. In Luke 24:49 the apostolic community is not to be “clothed with power” until Pentecost. This appears to counter the observation above, however, that for their first mission, the apostles were given “power and authority.” (Cf. Num. 11:25) The intent of the curse on the three towns, nonetheless, was to urge their repentance (vs.13).

When the seventy returned to excitedly report their success, Luke had Jesus assure them that despite their meaningful rejoicing they had not yet seen all that lay ahead as his mission moved forward. This was meant to encourage Luke’s own community in difficult times that the all the powers of evil would be subject to the reign of God’s love.

 

 

SOME ADDITIONAL PREACHING NOTES:

 

2 KINGS 5:1- 14.  A modern version of henotheism occurs in the belief that a specific nation such a Great Britain, Canada or the United States, or a specific political system such as socialism or capitalism, exhibits the highest Christian values. It also motivated the South African theory of apartheid, or racial separation which for nearly fifty years denied political rights to all but the five per cent Caucasian members of the population. Many white South African Christians truly believed that they were doing God’s will by maintaining their strict regime by totally oppressing their black and ‘coloured’ mixed race neighbours.

 

The current FIFA World Cup of Football is evidence of how far South Africa has come since 1993 when Nelson Mandela was released after 27 years from Robbin Island prison. A year later he was elected as that nation’s first black African president.

 

A brief comment on nationalism, patriotism and religious establishment.

 

This week marks the national holiday of both Canada (July 1) and the United States (July 4). Can we detect a note of nationalism running through all the OT passage in this week’s readings? Is it ever right to preach nationalism or patriotism from the pulpit? A well-known American religious television program broadcast around the world has such a feeling to many non-Americans. Should national flags be flown in church sanctuaries? Try to install or remove such a flag and see what happens!

 

Is belief in God essential to any nation’s existence? It is worth noting that while the proclamation, “In God we trust,” became popular during the American Civil War, it did not become the official national motto until 1956. It is also the national motto of Nicaragua. The phrase “under God” was not added to the American Pledge of Allegiance until 1954. Did the  rapid church growth after World War II, the threat of the Cold War and a concurrent rise of patriotism have anything to do with this?

         

The Canadian Constitution was not adopted until 1982. Part I of that Constitution is called “The Canadian Charter of Rights and Freedom” and begins with these words, “Whereas Canada is founded upon principles that recognize the supremacy of God and the rule of law: ...”

 

Is a constitutional document essential in the modern world? Unlike many other countries, the United Kingdom of Great Britain and Northern Ireland (its formal name) does not have a written constitution. On the other hand, in Great Britain, only England has an established church, The Church of England. In Scotland, Northern Ireland and Wales, the church has been disestablished for many years. In the United States, the First Amendment of the Constitution forbids the federal government from making any laws respecting religious establishment.

 

GALATIANS 6:(1-6), 7-16.  Contemporary events illustrate how the best intended actions can be seen in different lights from different viewpoints.

 

On June 22, 2001 Pope John Paul II visited Ukraine and held masses there which were attended by smaller crowds that expected. This papal visit attempted to heal the one thousand year old rift between the Orthodox and the Roman Catholic Churches. The visit was well received by two branches of the Ukrainian Greek Orthodox Church, but it was boycotted and severely criticized by the leaders of the Russian Orthodox Church, the largest church in Ukraine.

 

This could be understood when one realizes that the papal visit began on the Feast of the Sacred Heart of Mary, a Roman Catholic feast inaugurated by Pope Pius XII in 1945 and dedicated to the conversion of Russia. On the other hand, the Orthodox Churches were just beginning to recover from 75 years of suppression by Communist dictatorship.

 

In the Middle East and even within different branches of Islam, there are differing public attitudes and official policies toward the existence of Israel. There is also great suspicion toward those nations regarded as western, democratic and Christian. The opposite attitudes toward Islam is also true within those nations.

 

In religious and theological circles in our time, even a radical progressive like John Shelby Spong states unequivocally his belief in life beyond death, although he does not articulate this conviction in any way. ( Eternal Life: A New Vision. HarperOne, 2009. 212.)

 

LUKE 10:1-11, 16-20.    The three towns of Choraizin, Bethsaida and Capernaum were situated on the northern end of the Sea of Galilee. Choraiszin and Bethsaida  were on opposite sides of the Jordan River where it flowed into the Sea of Galilee. Capernaum, where Jesus made his Galilean headquarters, was a fishing town a few miles further south along the western shore toward Tiberias. They lay on the main trade and military route, the Via Maritima, from Damascus, Syria, to the Meditarranean. It is likely that all three towns had a very mixed population of both Jews and Gentiles.

 

Tiberias had been built by Herod Antipas  ca. 25 CE to serve as the capital of his tetrarchy of Galilee and Perea.  Though it had been chiefly a Gentile city, it became a place of refuge for Jews from Jerusalem after the destruction of the temple in 70 CE and was named as one of the four sacred cities in Palestine. About 150 CE, the Sanhedrin was moved to Tiberias from Sepphoris, another Graeco-Roman city about 15 miles up in the western hills of Galilee north of Nazareth. Subsequently influential schools of rabbinic studies were established in Tiberias.

         

In Luke’s time, however, (ca. 85-90 CE) the rivalry between Jews and Gentiles, and between Jews and Christians, in this area may have been very intense. It would appear that Luke’s intent in this passage was to urge the Christian mission everywhere in the Gentile world to continue unabated in the face of mounting opposition because it had been instituted by Jesus himself during the latter stages of his Galilean ministry. This remains the dominical mandate for evangelism motivated by the Spirit.

 

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