Tag: Healing

Rosa and the General: Pentecost 24

Rosa and the General: Pentecost 24

Narrative Lectionary Reflection

November 4, 2018

Read 2 Kings 5:1-17 (CEB)

Introduction 

British author P.G. Woodehouse wrote a series of books focusing on two characters: Jeeves and Wooster (which was also a popular British television series in the early 90s).  Set in the 1920s, Betrie Wooster is a member of the idle rich. He tends to come off as very immature, a man with no goals other than hanging out with other members of high society.

Wooster was taken care of by Jeeves, his very intelligent and wise servant.  He is the one that gets Wooster out of fixes and keeps Wooster from flying off the handle.

Woodehouse’s stories remind people that the smartest person in the room is not always the one with the position or the big bank account.

Our text today deals with a number of nameless people who work to help the general, Naaman. Naaman was a great military hero,  dealing with a skin tradition. Naaman was clueless as to how to heal his condition, but a Jewish servant is able to point Naaman in the right direction. When Naaman initially refuses Elisha’s command to bathe in the Jordan River, it is another nameless servant that persuades the general to do what was asked of him.

Today, we meet Naaman and Elisha and the forgotten servants who helped Naaman see the light and be healed.

Engaging the Text

When Elisha the man of God heard that Israel’s king had ripped his clothes, he sent word to the king: “Why did you rip your clothes? Let the man come to me. Then he’ll know that there’s a prophet in Israel.”

-2 Kings 5:8

The passage opens with the first character, Naaman.  He is a mighty warrior, not in Israel, but in Aram (what is now modern-day Syria). Notice what is said in verse one about Naaman: “Naaman, a general for the king of Aram, was a great man and highly regarded by his master because through him the Lord had given victory to Aram. (Emphasis mine).  This tells us that God works not just for the Jews, but even those considered outside of the covenant.

Then we learn that Naaman has a skin disease.  Some versions will say he had leprosy, but it is more likely that he has some kind of skin disease that might make him appear like he is dying.  No one wanted to be around a guy who they think is death warmed over.

We also learn in those early passages that Aram goes on out on a raid and captures a young Jewish girl.  She is serving the wife of Naaman and then says that she wishes Naaman could go to the great prophet who lives in Israel.  This is kind of surprising.  This is a young girl that was ripped from her family and is now a servant to a foreign leader.  And yet, she was concerned about this foreigner, who took her away and maybe killed her family.

Naaman takes what the young girl has said and comes before his king who then sends a message to the king of Israel.  The king of Israel is kind of a comic character in that when he gets the letter he tears his garments, a sign of grief.  He thinks this is the end of the world, seemingly forgetting that there is a prophet that can heal Naaman.  While the young slave girl believed that Elisha could heal, the great king of Israel has forgotten that there is a prophet that can heal.

Naaman brings the bling to pay Elisha.  But Elisha isn’t interested in money.  He isn’t interested in fame. He doesn’t even come out to meet with Naaman.  Instead, he sends a messenger to tell Naaman to go out and wash seven times in the Jordan in order to be healed.

Naaman is angry. Elisha doesn’t even bother to show his face to Naaman, he just sends a servant to tell him to go and bath in what is nothing more than a muddy stream. You could also imagine he is angry because it feels like again, people are keeping their distance because of his skin condition. Again, someone that was behind the scenes steps forward to calm Naaman down.  The servant asks, “Our father, if the prophet had told you to do something difficult, wouldn’t you have done it? All he said to you was, ‘Wash and become clean.’”  Naaman is a general and he took orders and obeyed orders.  Isn’t this just one more order to take, one that can heal you?  Naaman takes this to heart and bathes in the Jordan and his skin is healed. Naaman returns to Elisha asking him to accept a gift, which Elisha refused. Not only is Naaman’s skin healed, but he also becomes a believer of the God of the Israelites.
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Conclusion

I’ve always been fascinated by Rosa Parks.  This was a woman who was a seamstress in Montgomery, Alabama.  She was not a mover or shaker.  She was involved in the civil rights movement, but no one thought a simple seamstress, let alone a black simple seamstress could do anything that could change the world.

And yet, her refusal to give up a seat to white man and sit at the back of the bus as all African Americans were supposed to do, changed the course of history.  It started a movement, launched the career of Martin Luther King and helped the United States live up to its ideals.

I sat in the actual bus where Parks said “no.” It’s located at the Henry Ford Museum in Dearborn, Michigan. I was visiting my parents who lived up the road in Flint.  Here was a simple bus, a bus where the world changed.

In this text, there are the big people, the movers and the shakers, and the small people, the servants who weren’t even named.  But notice who were the ones that changed things.  The young slave girl told Naaman and his wife that there was someone who could heal Naaman.  The unnamed servant helps Naaman to get over himself in order to do what needed to be done to be healed.

This coming weekend is All Saints Sunday.  We tend to think of the big saints, like Francis.  But saints also include the older woman who shows up at mission events, or the developmentally disabled man who always greets you with a smile.  Saints are not necessarily famous people, but they are faithful people.  If it wasn’t for a servant girl and an unnamed servant, Naaman would remained unhealed and not knowing the God of the Israelites.  Sometimes it is the “little people” that can change the world.

 

Dennis Sanders is the Pastor at First Christian Church of St. Paul in Mahtomedi, Minnesota. He’s written for various outlets including Christian Century.

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A Word About Salvation – A Lectionary Reflection for Easter 4B

A Word About Salvation – A Lectionary Reflection for Easter 4B

Acts 4:5-12 New Revised Standard Version (NRSV)

5 The next day their rulers, elders, and scribes assembled in Jerusalem, 6 with Annas the high priest, Caiaphas, John, and Alexander, and all who were of the high-priestly family. 7 When they had made the prisoners stand in their midst, they inquired, “By what power or by what name did you do this?” 8 Then Peter, filled with the Holy Spirit, said to them, “Rulers of the people and elders, 9 if we are questioned today because of a good deed done to someone who was sick and are asked how this man has been healed, 10 let it be known to all of you, and to all the people of Israel, that this man is standing before you in good health by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead. 11 This Jesus is

‘the stone that was rejected by you, the builders;

it has become the cornerstone.’

12 There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved.”

**************

A healing leads to preaching, and preaching leads to arrest, which leads to a trial, and a trial gives an opportunity for preaching. At least that’s the way things seem to work for Peter and John here in chapters three and four of the Book of Acts. Peter had been preaching to a large crowd in Solomon’s Portico, after healing the man who was disabled at the gate to the Temple. In other words, an act of power opens an opportunity to explain the source of power, which of course leads to the message of the cross and the resurrection. While you might think that it would be the cross that stirs the pot here, it is really the message of the resurrection. It appears from the opening verses of chapter four that it was the message of resurrection of the dead that got the attention of the religious leaders, who order them arrested. That is the background story for Peter’s next sermon, this time delivered in front of the religious leaders who have gathered to pronounce judgment on Peter and John.

Unfortunately for the leaders, Peter takes advantage of this appearance to speak once again about the resurrection. Peter begins his defense with an acknowledgment that it seems they had been arrested for doing something good, that is, bringing healing to a man who had suffered for years. The question was—how did they do this? The answer is simple—they acted in the power of the one whom the religious leaders had crucified, but whom God vindicated by raising him from the dead. If you want to know how this happened, well that’s the answer—Jesus! Yes, this Jesus whom God has raised is the source of healing, which means they have been arrested for doing a good deed in the power of the risen one!

This is all boiler-plate apostolic preaching. We hear this message time and again, whether on the lips of Peter or Paul. Central to the message is that of the resurrection, which divides Sadducees and Pharisees. While the two parties aren’t named in this selection, according to Luke, the arresting party included priests and Sadducees. In this scene the Pharisees are absent, so Peter can’t divide and conquer like Paul will do in a later scene. Since the opposition in this scene are Sadducees, for whom the resurrection doesn’t fit into their theology, you can understand their consternation at hearing Peter preach about the resurrection in their presence. For Peter and the early church, as was true of the Pharisees, the resurrection was the key to their theology. It was the revelation of God’s power present in Jesus. Since this is the Easter season, this passage offers the preacher and the church an opportunity to again reflect upon and celebrate the Resurrection.

Where this passage becomes controversial in modern contexts, is the wording of verse 12. This verse is often used as a proof text to defend the premise that one cannot be saved without confessing faith in Jesus, for “there is no other name under heaven given among mortals by which we must be saved.” In other words, it is a foundational text for an exclusivist vision of salvation. A question that might be asked of Peter concerns what he means by salvation and how Jesus is the name by which one is saved. Is Peter setting up a point of division? Is this a red line, at which Peter is asking his accusers (and anyone else) to dare to cross? That is, one’s eternal destiny hangs on how one responds to the message of Jesus. That is how it has often been read, but is this how Peter means it to be heard? Is it how Jesus would have us hear it? Or, could we read it in a more inclusive way?

We might want to start by remembering Peter’s audience, which is comprised of fellow Jews. It’s important that we remember that Peter was a Jew before he met Jesus, and that he remained a Jew after he met Jesus, and he remained a Jew even as he stands before the Sanhedrin, accusing them of their complicity in the death of the one by whom he has engaged in healing ministry. So, once again this is an intra-family debate, with Peter inviting the religious leaders to affirm God’s work in and through Jesus. Yes, they had participated in his death, but God overturned that deed in the resurrection. Of course, the court here is composed of a group of leaders who deny the resurrection of the dead, and so they would be reticent to accept Peter’s message of vindication. In their minds, Jesus is dead and remains dead, and therefore is unavailable to empower Peter and John. Nonetheless, this is Peter’s testimony, and apparently some 5000 people had stepped forward to follow Jesus through his ministry. In other words, Peter and his partner John were stirring the religious pot, undermining the authority of the religious leaders, who were charged with keeping order by the Roman occupiers. Nonetheless, Peter remains firm: “the stone that was rejected by you, the builders; it has become the cornerstone.” There is salvation in no other name.

When we hear the word salvation (Greek: soteria), it is good to remember that this word has a variety of nuances and meanings. Context is important if we’re going to understand its meaning. When it comes to Acts 4:12, almost all translations offer up “salvation.” However, we could translate this word as healing, which makes sense in this context. After all, they are under arrest, at least in their own minds, for healing someone in the name of Jesus. There are other ways of rendering the word, including rescue and spiritual wholeness. In other words, Peter might have something in mind other than getting to heaven. In fact, there is nothing in this passage that hints at salvation being the means of gaining heaven. So, he might be speaking in very terrestrial terms.

I find wisdom in the reading of the passage by Fred Craddock and Eugene Boring, who point out that “Luke is not here addressing the theoretical issue of the eternal destiny of people in distant centuries and countries who have not heard the Christian message.” In context, he is expressing his belief that the God of Israel has acted in Jesus, who was crucified, but was raised by God, and it is in Jesus that the power of God is being revealed in the healing of this man who had been disabled, but who is now running around proclaiming his healing. Craddock and Boring also remind us that Luke’s theology of salvation is not reflected either in the view that “the Christian way is only one of ‘many roads to God,’” nor are we being “encouraged to believe that only confessing Christians are finally accepted by God.” As we ponder this passage, we would be wise to heed our commentators and affirm that “on the basis of this text, Christians ought to say neither than only Christians shall ultimately be saved nor that people can be saved through a variety of saviors. Christians should confess their faith that the God revealed in Christ is the only Savior, without claiming that only those who respond in faith will be saved” [The People’s New Testament Commentary, (WJK Press, 2009), p. 378].

As we continue the Easter journey, may we ponder together the power of Jesus name, by which God brings healing and salvation. For Peter, the risen Jesus was the only means by which the God of Israel acted to bring healing, wholeness, and salvation. In him God’s power was let loose.Peter invites us to embrace the Risen One, as we walk in God’s wholeness.

10646937_10204043191333252_4540780665023444969_nRobert Cornwall is the Pastor of Central Woodward Christian Church in Troy, Michigan. He holds the Ph.D. in Historical Theology from Fuller Theological Seminary. He is the author of a number of books including Out of the Office (Energion, 2017), Marriage in Interesting Times (Energion, 2016), and Freedom in Covenant (Wipf and Stock, 2015) and blogs at Ponderings on a Faith Journey.