Living the Faith
Commentary
2 Kings 5:1-14
The First Lesson is drawn from a book which was originally combined with 1 Kings, a book providing an account of Israel’s history from the death of David through Jehoiachim’s release from a Babylonian prison. There is some speculation that these texts are the product of the Deuteronomistic reform of Josiah in the 7th century BC, but later revised after the Babylonian exile in 587 BC. Second Kings recounts the history from the reign of Ahaziah (850-849BC) to the Assyrian destruction of Samaria (721 BC), as well as the story of Judah from the fall of Israel through the destruction of Jerusalem, ending with the elevation of King Jehoiachim in exile (Chapters 18-25). Not surprisingly, the book largely follows Deuteronimistic themes regarding loyalty to Yahweh alone and a criticism of all the kings of the northern kingdom for sanctioning the worship of God in sanctuaries outside Jerusalem. Yet the promise of the eternality of the Davidic covenant is said to remain secure. Throughout the book, prophets (especially Elijah, Elisha, Jonah, and Isaiah) rise up to proclaim God’s will.
The text is a report of the healing from leprosy of Naaman, who was a much-respected commander of the army of the king of Aram (located in modern Syria). On one of the raids, the Arameans had taken captive a girl from Israel, and she served Naaman’s wife. The girl told his wife that if Naaman were with a prophet from Samaria he could be healed (vv.2-3). Naaaman informs his king, and the king sends Naaman with a letter and an exorbitant gift to the king of Israel (750 points of silver and 150 pounds of gold) (vv.4-5). When Israel’s king received the letter, he tears his clothes in anguish, fearful of a possible invasion by a stronger power (v.7). When Elisha heard this he sent a message to the king, telling the king to send Naaman to him so that he may see that Elisha is a true prophet (v.8).
Apparently having been informed of these instructions, Naaman arrives at Elisha’s house and is told by a messenger from the prophet to wash seven times in the Jordan River (vv.9-10). Seven, a number associated with completeness, is of course also a number associated with rituals for the Hebrew mind. This instruction angers Naaman, feeling Elisha should have met him and invoked the name [shem, renown] of his God to cure the leprosy (v.11). He sees no reason why he could not have bathed in the waters in Syria (v.12). Servants approach him, address him as father [ab, a term usually employed by a disciple addressing his master], inquiring whether if Elisha had commanded something difficult in order to be healed would not Naaman have done so (v.13). In response, Naaman complies with the directive and is healed (v.14).
Sermons on this text do well to provide background not just on the politics driving the story (see above), but also to note Naaman’s apparent Syrian background. Note especially then this background and how his immigrant and radical heirs in the Syrian homeland may yet today still be the object of God’s graciousness and love no less than Naaman himself. Naaman and his heirs (not to mention other immigrants) may be “hidden neighbors outside the church” who are to be the object of the church’s mission. Explore with the congregation how these insights might change our views towards Islam and foreigners in general. Reflect on what this might mean not just attitudinally, but for the mission of the congregation. If the prophet Elisha could proceed with this apparent enemy in so caring a way, can we do any less?
Galatians 6:(1-6) 7-16
The Second Lesson emerges from a polemical letter of Paul written to a church he had founded. Its aim is to affirm that Gentiles need not become Jews in order to become Christian. In this text, Paul offers further reflections on the implications of Christian freedom for Christian living along with some admonitions.
Paul begins his reflections in the text by noting that if anyone is detected in transgression, those who have received the Spirit should seek to restore such a sinner and gentleness (v.1). Readers are charged to bear each other’s burdens and in so doing fulfill the law of Christ (presumably love) (v.2). Those who are nothing and think themselves something are said to deceive themselves (v.3). All must test their own work, lest it become a cause for pride (v.4). All must carry their own loads (v.5). Those who are taught the word are reminded that they must share in all good things with their teacher (v.6). Paul then urges readers not to be deceived, for God is not mocked and we reap what we so. To sow the flesh leads to corruption. To sow the spirit leads to eternal life (vv.7-8). Consequently, he notes that we should not grow weary in doing right, for we will reap at harvest time if we do not give up. Thus we should work for the good of all, especially for those of the household of faith (vv.9-10).
The apostle notes his signature (v.11). He adds that those who want to make a good showing of the flesh try to compel circumcision so that they may not be persecuted for Christ’s cross (v.12). But he adds that even the circumcised do not obey the law (v.13). Paul says he would never boast, save in the cross of Christ by which the world has been crucified, and he to the world (v.14). Circumcision or uncircumcision is nothing, he claims. A new creation is everything (v.15). Paul understands salvation as God’s remaking the world (2 Corinthians 5:17-19).
At first glance this text seems to prescribe sermons which highlight all the work we must do as Christians — carry our own loads, bear each other’s burdens, not grow weary. In fact, we need to capture Paul’s vision of sowing the Spirit, of capturing insights about how the Holy Spirit gets hold of us and makes us do God’s thing. Indeed the Holy Spirit and so God’s grace are works of God. A Christian is not someone who has to do a lot of things, but a person who is totally depending on God (filled with the Holy Spirit). Indeed, when you get caught up in God’s bigger projects, you lose yourself, forget your own agenda (kind of like what happens to you when you get caught up in the energy of a crowd or excited about your latest project). And then you just start doing what it takes; in the case of a Christian, you start doing God’s thing. Christian life, being guided by the Spirit, is not a bunch of duties. It is the freedom of getting caught up in God’s exciting projects. For works of the law, like the demand for circumcision, do not save.
Luke 10:1-11, 16-20
The gospel is drawn from the second installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the church (Acts. 1:8). The text recounts the mission of the seventy commissioned by Jesus and their return to him. Only Matthew contains some parallels (9:37-38; 10:7-16,40; 11:20-27), and they appear as in the case of Luke in connection with commissioning seventy to the work of mission.
Jesus is said to have appointed seventy and sends them in pairs to other towns He intends to visit (v.1). (Seventy is the number of nations according to Genesis 10. It is also the number of elders chosen by Moses from the Twelve Tribes [Exodus 24:1; Numbers 11:16.]) The harvest is said by Jesus to be plentiful, but the laborers few (v.2). Harvest [therismos] likely refers here to the gathering together of Israel (cf. Isaiah 27:12). Jesus claims to send out the seventy like lambs to wolves. They are to carry no bags or sandals, greeting no one on the way lest it cause delay (vv.3-4). When entering houses they are to wish occupants peace [eirene, a term for Luke which entails all-embracing welfare (Eduard Schweizer, The Good News According to Luke, p.175)]. If no one responds with peace, the peace offered by Jesus’ followers will return to them (vv.5-6). His followers are instructed to remain in the same house, each eating and drinking what is brought, for a laborer deserves pay (v.7).
When entering a town, the seventy are instructed to eat what is received and cure the sick, announcing God’s coming kingdom (vv.8-9). (Jesus breaks with Jewish dietary laws with this injunction, a theme most in keeping with Luke’s emphasis on the universal mission of the church.) But if not welcomed, they are to leave the town, even wiping off its dust from their feet in protest. They are to announce in these cases the coming kingdom (vv.10-11).
Subsequently, Jesus notes that whoever listens to the seventy listens to him, and likewise their rejection is a rejection of him (v.16). The seventy are said to complete their mission with joy, reporting that demons submit in Jesus’ name (v.17. This suggests the dawning of God’s kingdom. Jesus is reported to claim that he saw Satan falling from heaven and has given them authority to tread on snakes and over all the power of the enemy [echthros]. He assures his followers that they will not be hurt (vv.18-19). These are also signs of the end. Jesus reportedly cautions them against rejoicing that the spirits submit to them, but notes that their names are written in heaven (v.20).
A 2019 poll conducted by Barna research indicated that nearly one-half of Christian millennials think evangelism is wrong. Let’s not do any generation-bashing here. There is discomfort doing evangelism in a lot of Christian circles. The problem is that the relativism that permeates American thinking leads us to fear that bringing others to faith is an imposition on personal freedom and the validity of everybody’s point of view. This seems to be a lesson in which Jesus is telling us to “get over it.” And yet he is not insensitive to how hard it will be, as the seventy who are commissioned are said to be like lambs fed to wolves. No, if we hear Jesus’ call and respond, it will not be easy. We can expect setbacks and defeats.
Jesus does give some sound advice. He advises us like the seventy to travel light, not to take a lot of ourselves and social baggage along. He also seems to be opting for going with the flow (to eat what is received and do what is requested). In fact, he even seems to concede some will not be interested in what we are trying to do as Christians. His advice to kick the dust off their feet in owns rejecting them in these cases is (vv.10-11 — the ancient equivalent of sticking the middle finger to the culprits) is just a way of encouraging us not to brood when things don’t go well. That is sound advice when you and your church are trying to find ways to bring Jesus to your community.
Try to name some concrete projects that you and your congregation might try to initiate in your community. Make them bold. After all, whatever you come up with will be easier than handling the snakes Jesus assigned (vv.18-19). The point is that mission need not just be evangelism in the way we usually think about it, seeking converts. The modern mission for the seventy in your congregation might be community building, just helping people, and since this falls under the rubric of Jesus’ mission in this lesson then we have the assurance that it is God’s will. Do not overlook the insights of the Second Lesson. Do not forget that ultimately the work of following up on Jesus’ mission, on living the Christian life, is made easy by the life-giving Spirit.
Sermons on lessons assigned for this Sunday do well to focus on finding the first insight each text offers on what the Christian life looks like, on how we can as Christians by the grace of God seek fresh and lively ways to serve, ways which might open new doors to evangelize.
The First Lesson is drawn from a book which was originally combined with 1 Kings, a book providing an account of Israel’s history from the death of David through Jehoiachim’s release from a Babylonian prison. There is some speculation that these texts are the product of the Deuteronomistic reform of Josiah in the 7th century BC, but later revised after the Babylonian exile in 587 BC. Second Kings recounts the history from the reign of Ahaziah (850-849BC) to the Assyrian destruction of Samaria (721 BC), as well as the story of Judah from the fall of Israel through the destruction of Jerusalem, ending with the elevation of King Jehoiachim in exile (Chapters 18-25). Not surprisingly, the book largely follows Deuteronimistic themes regarding loyalty to Yahweh alone and a criticism of all the kings of the northern kingdom for sanctioning the worship of God in sanctuaries outside Jerusalem. Yet the promise of the eternality of the Davidic covenant is said to remain secure. Throughout the book, prophets (especially Elijah, Elisha, Jonah, and Isaiah) rise up to proclaim God’s will.
The text is a report of the healing from leprosy of Naaman, who was a much-respected commander of the army of the king of Aram (located in modern Syria). On one of the raids, the Arameans had taken captive a girl from Israel, and she served Naaman’s wife. The girl told his wife that if Naaman were with a prophet from Samaria he could be healed (vv.2-3). Naaaman informs his king, and the king sends Naaman with a letter and an exorbitant gift to the king of Israel (750 points of silver and 150 pounds of gold) (vv.4-5). When Israel’s king received the letter, he tears his clothes in anguish, fearful of a possible invasion by a stronger power (v.7). When Elisha heard this he sent a message to the king, telling the king to send Naaman to him so that he may see that Elisha is a true prophet (v.8).
Apparently having been informed of these instructions, Naaman arrives at Elisha’s house and is told by a messenger from the prophet to wash seven times in the Jordan River (vv.9-10). Seven, a number associated with completeness, is of course also a number associated with rituals for the Hebrew mind. This instruction angers Naaman, feeling Elisha should have met him and invoked the name [shem, renown] of his God to cure the leprosy (v.11). He sees no reason why he could not have bathed in the waters in Syria (v.12). Servants approach him, address him as father [ab, a term usually employed by a disciple addressing his master], inquiring whether if Elisha had commanded something difficult in order to be healed would not Naaman have done so (v.13). In response, Naaman complies with the directive and is healed (v.14).
Sermons on this text do well to provide background not just on the politics driving the story (see above), but also to note Naaman’s apparent Syrian background. Note especially then this background and how his immigrant and radical heirs in the Syrian homeland may yet today still be the object of God’s graciousness and love no less than Naaman himself. Naaman and his heirs (not to mention other immigrants) may be “hidden neighbors outside the church” who are to be the object of the church’s mission. Explore with the congregation how these insights might change our views towards Islam and foreigners in general. Reflect on what this might mean not just attitudinally, but for the mission of the congregation. If the prophet Elisha could proceed with this apparent enemy in so caring a way, can we do any less?
Galatians 6:(1-6) 7-16
The Second Lesson emerges from a polemical letter of Paul written to a church he had founded. Its aim is to affirm that Gentiles need not become Jews in order to become Christian. In this text, Paul offers further reflections on the implications of Christian freedom for Christian living along with some admonitions.
Paul begins his reflections in the text by noting that if anyone is detected in transgression, those who have received the Spirit should seek to restore such a sinner and gentleness (v.1). Readers are charged to bear each other’s burdens and in so doing fulfill the law of Christ (presumably love) (v.2). Those who are nothing and think themselves something are said to deceive themselves (v.3). All must test their own work, lest it become a cause for pride (v.4). All must carry their own loads (v.5). Those who are taught the word are reminded that they must share in all good things with their teacher (v.6). Paul then urges readers not to be deceived, for God is not mocked and we reap what we so. To sow the flesh leads to corruption. To sow the spirit leads to eternal life (vv.7-8). Consequently, he notes that we should not grow weary in doing right, for we will reap at harvest time if we do not give up. Thus we should work for the good of all, especially for those of the household of faith (vv.9-10).
The apostle notes his signature (v.11). He adds that those who want to make a good showing of the flesh try to compel circumcision so that they may not be persecuted for Christ’s cross (v.12). But he adds that even the circumcised do not obey the law (v.13). Paul says he would never boast, save in the cross of Christ by which the world has been crucified, and he to the world (v.14). Circumcision or uncircumcision is nothing, he claims. A new creation is everything (v.15). Paul understands salvation as God’s remaking the world (2 Corinthians 5:17-19).
At first glance this text seems to prescribe sermons which highlight all the work we must do as Christians — carry our own loads, bear each other’s burdens, not grow weary. In fact, we need to capture Paul’s vision of sowing the Spirit, of capturing insights about how the Holy Spirit gets hold of us and makes us do God’s thing. Indeed the Holy Spirit and so God’s grace are works of God. A Christian is not someone who has to do a lot of things, but a person who is totally depending on God (filled with the Holy Spirit). Indeed, when you get caught up in God’s bigger projects, you lose yourself, forget your own agenda (kind of like what happens to you when you get caught up in the energy of a crowd or excited about your latest project). And then you just start doing what it takes; in the case of a Christian, you start doing God’s thing. Christian life, being guided by the Spirit, is not a bunch of duties. It is the freedom of getting caught up in God’s exciting projects. For works of the law, like the demand for circumcision, do not save.
Luke 10:1-11, 16-20
The gospel is drawn from the second installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the church (Acts. 1:8). The text recounts the mission of the seventy commissioned by Jesus and their return to him. Only Matthew contains some parallels (9:37-38; 10:7-16,40; 11:20-27), and they appear as in the case of Luke in connection with commissioning seventy to the work of mission.
Jesus is said to have appointed seventy and sends them in pairs to other towns He intends to visit (v.1). (Seventy is the number of nations according to Genesis 10. It is also the number of elders chosen by Moses from the Twelve Tribes [Exodus 24:1; Numbers 11:16.]) The harvest is said by Jesus to be plentiful, but the laborers few (v.2). Harvest [therismos] likely refers here to the gathering together of Israel (cf. Isaiah 27:12). Jesus claims to send out the seventy like lambs to wolves. They are to carry no bags or sandals, greeting no one on the way lest it cause delay (vv.3-4). When entering houses they are to wish occupants peace [eirene, a term for Luke which entails all-embracing welfare (Eduard Schweizer, The Good News According to Luke, p.175)]. If no one responds with peace, the peace offered by Jesus’ followers will return to them (vv.5-6). His followers are instructed to remain in the same house, each eating and drinking what is brought, for a laborer deserves pay (v.7).
When entering a town, the seventy are instructed to eat what is received and cure the sick, announcing God’s coming kingdom (vv.8-9). (Jesus breaks with Jewish dietary laws with this injunction, a theme most in keeping with Luke’s emphasis on the universal mission of the church.) But if not welcomed, they are to leave the town, even wiping off its dust from their feet in protest. They are to announce in these cases the coming kingdom (vv.10-11).
Subsequently, Jesus notes that whoever listens to the seventy listens to him, and likewise their rejection is a rejection of him (v.16). The seventy are said to complete their mission with joy, reporting that demons submit in Jesus’ name (v.17. This suggests the dawning of God’s kingdom. Jesus is reported to claim that he saw Satan falling from heaven and has given them authority to tread on snakes and over all the power of the enemy [echthros]. He assures his followers that they will not be hurt (vv.18-19). These are also signs of the end. Jesus reportedly cautions them against rejoicing that the spirits submit to them, but notes that their names are written in heaven (v.20).
A 2019 poll conducted by Barna research indicated that nearly one-half of Christian millennials think evangelism is wrong. Let’s not do any generation-bashing here. There is discomfort doing evangelism in a lot of Christian circles. The problem is that the relativism that permeates American thinking leads us to fear that bringing others to faith is an imposition on personal freedom and the validity of everybody’s point of view. This seems to be a lesson in which Jesus is telling us to “get over it.” And yet he is not insensitive to how hard it will be, as the seventy who are commissioned are said to be like lambs fed to wolves. No, if we hear Jesus’ call and respond, it will not be easy. We can expect setbacks and defeats.
Jesus does give some sound advice. He advises us like the seventy to travel light, not to take a lot of ourselves and social baggage along. He also seems to be opting for going with the flow (to eat what is received and do what is requested). In fact, he even seems to concede some will not be interested in what we are trying to do as Christians. His advice to kick the dust off their feet in owns rejecting them in these cases is (vv.10-11 — the ancient equivalent of sticking the middle finger to the culprits) is just a way of encouraging us not to brood when things don’t go well. That is sound advice when you and your church are trying to find ways to bring Jesus to your community.
Try to name some concrete projects that you and your congregation might try to initiate in your community. Make them bold. After all, whatever you come up with will be easier than handling the snakes Jesus assigned (vv.18-19). The point is that mission need not just be evangelism in the way we usually think about it, seeking converts. The modern mission for the seventy in your congregation might be community building, just helping people, and since this falls under the rubric of Jesus’ mission in this lesson then we have the assurance that it is God’s will. Do not overlook the insights of the Second Lesson. Do not forget that ultimately the work of following up on Jesus’ mission, on living the Christian life, is made easy by the life-giving Spirit.
Sermons on lessons assigned for this Sunday do well to focus on finding the first insight each text offers on what the Christian life looks like, on how we can as Christians by the grace of God seek fresh and lively ways to serve, ways which might open new doors to evangelize.
