An Enduring Faith?

FOR THIS Nineteenth Sunday after Pentecost, we find that our text in Luke challenges the apostolic Church to endure and grow. Always, but especially during times of duress, we are called to have faith in our deliverance given by God….

And he (Jesus) told them a parable, to the effect that they ought always to pray and not lose heart. He said, "In a certain city there was a judge who neither feared God nor regarded man; and there was a widow in that city who kept coming to him and saying, 'Vindicate me against my adversary.' 

 For a while he refused; but afterward he said to himself, 'Though I neither fear God nor regard man, yet because this widow bothers me, I will vindicate her, or she will wear me out by her continual coming.'" 

 And the Lord said, "Hear what the unrighteous judge says.

 And will not God vindicate his elect, who cry to him day and night? Will he delay long over them?” I tell you, he will vindicate them speedily. Nevertheless, when the Son of man comes, will he find faith on earth?" (Luke 18:1-8)

 

Persecution in the Early Church: A Chapter in the History of Renunciation By Herbert Workman

Teaching Endurance…

In continued answer to the disciples’ request to increase their faith, Jesus taught the Church about endurance. In our Lord’s teaching, according the episode found in Luke, the parable contrasts legalistic wrangling between the worldly powerless… and the revealed Church as empowered by God.

 We first note that the text we read is found only in Luke. This hints that several possibilities exist for its singular inclusion in this gospel. Since Luke’s witness is thought to be written circa 85AD, we consider that the parable text may have come to that community through the power of the Holy Spirit from a late first-century source. We also cite that there is no such parable or text in the Gospel According to Saint Matthew, gleaned from the so-called “Q” document, though it is thought by most scholars that Matthew was written during the same decade. This fact looms large for our discussion.

 While it may be argued that that the writers of both Luke and Matthew may have had the same source available in “Q”, the Matthean writers may not have had room on the available parchment for its inclusion. Also, and more importantly, we may also guess that the parable was not as relevant to the Matthean community’s societal or political positions.

 Given these things, I offer that if the latter case is true, the parable’s appearance may support a claim that the story was specifically relevant to the Lukan community… and addressed its burdens within its particular geographic ministry. You see, that community was historically spread across the Greek provinces; whereas, Matthew’s churches were located as centered in Syria.

 

 

A Short History of the Early Church By Harry Boer / Wm. B. Eerdmans Publishing Co. For readers who want a brief yet reliable introduction to the history of the early church as well as for those who are looking for a quick review of the period, this volume furnishes a concise overview of the key events, figures, controversies, and councils essential for a proper understanding of the first seven centuries of the Christian church. Harry R. Boer provides background on the world into which the church was born, surveys the life of the church from the ministry of Jesus until 600 A.D., examines the effects of persecution and heresy on the church, explains the role of several key church leaders, and focuses specifically on the church's ongoing struggle to formulate proper doctrines of the Trinity and of Christ. Each chapter is clearly outlined and concludes with several discussion questions that enhance the book's use as a study guide for church groups or as a text in courses on early Church history.

 

Moving from Unjust to Just…

In telling the example of the widow, Jesus originally held up a call for right vindication, retribution and punishment. In the telling, earnest steadiness in prayer was taught as a character to be valued by the disciples. In the story, the listeners heard that the widow's earnestness prevailed even with the unjust judge, even though her persistence could have set him more against her. The story thus expressed by our Lord was that she literally wore the unjust man down in her petitioning. However, our Lord impressed upon the disciples that earnest prayer was pleasing to God. Jesus thus taught that such response from an unjust man who does not even fear God, stands in paltry relation to the judgment that shall be poured out from God who is indeed Righteous. This message related, highlights the disparity between that which influences human social powers over against the works of God.

 As told by Jesus, the parable ended with the repeated questioning echoing as to whether when all things are said and done... will faith be found upon the earth. Consequently, Jesus highlighted the importance of continued persistence as a desired quality in the active faith of the disciples, establishing that they must continue prayers unceasingly… for surely those requests do not fall unheard or unanswered.

For Luke, the "widow" doubtlessly represented not only the dispersed Jews of his own audience, but also many Gentile proselytes in the Church during the late first century. Was it being stressed that these last shall be found amongst the heard, and their prayers shall be answered since accounts are settled and the kingdom of God is fulfilled? As we read of the faith of the widow, we see that she likely represents the early churches to which Luke wrote. This confirms for us that the word "faith" meant not just a personal faith, but the faith to be found as a quality needed within the whole body of Christ, a community which included both Jews and Gentiles.

 In other words, this Lukan text contains a collective prophecy, that coming was a time of such faith apostasy that the truth of God will have seemed to have nearly departed entirely from the earth. Thus it was that the gospel writer related through this parable’s telling, that despite prolonged oppression... God indeed is yet the Truth, Lord and Judge of all.

 By his answer, therefore, Jesus spoke about the enduring character that should embolden all saints of God during trying times. These traits held up by this parable, included only in Luke, stand staunchly as prophetic in our own day. As a pastor I emphasize that this knowledge is based predominately on a right comprehension of sin according to scripture, and a soulful request for expressed faith in the validity of Jesus’ sacrificial atonement. Let it be known that the receiving of such understanding comes to us only through the Holy Spirit. History reveals that only through the Spirit’s empowerment that the churches to whom Luke wrote endured through persecutions. Indeed, travesties from both societal and governmental justice assailed the early Church from before the decades of Luke’s writing, through a time beyond the reign of Constantine. Today we yet find that these same persecutions persist in many nations around the world, regardless of our modernity or economic status.

Prayers and Proclamation!

In these modern times, therefore, I say to you that we of the Christian Church are called to take sight of the animosities which violently oppress evangelical outreach in such places as Africa, Syria, and more developed, modern cultures such as the United States. We need to recognize that demons may undermine the right interpretation of scripture even more in culturally-developed nations. Here the Church must stand firmly against incorrect progressive and socialist misinterpretations of our Lord’s ministry.

 As the Church in modern times therefore, let us be like the poor widow and place before God persistent prayers made in petition against those that attempt to further close doors. News sources reveal that latent and blatant persecutions exist toward Christianity. Many modern minds are closed and barred not only against Christians who are imprisoned and murdered in such as Africa, Syria, Iraq and Iran, but are also tightly bolted against right Christian proclamation within “first world” superpowers. Take note that these demonic forces rail incessantly against our exclusive gospel proclamation of salvation through Christ alone. In the United States, for example, we see that political personalities and powers repeatedly shield themselves with a flimsy protectionism erroneously granted through Constitution misinterpretation, one which favors complete political separation of Church and state. Consequently we of the Church need to find within this lesson that our witness is prayerfully found in the true... but hard-oppressed apostolic Church.

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 Historic faith persistence needs to be uplifted. We need to keep pounding against the doors of injustice, and know that the judgments of Almighty God shall prevail beyond this world’s striving. We need to cry out “Blessed is He who comes in the Name of the Lord” as we continue to proclaim the Truth that is told in the gospels. We need to gather faithfully and plead before our Savior again as scripture declares, “Let the Son of Man come to find faith upon earth.”

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Healing Immigration!

FOR THE Eighteenth Sunday after Pentecost, our gospel comes to us once again from the pages of blessed Saint Luke. Here we read both of healing and proper thankfulness expressed…

On the way to Jerusalem he (Jesus) was passing along between Samaria and Galilee. And as he entered a village, he was met by ten lepers, who stood at a distance and lifted up their voices and said, "Jesus, Master, have mercy on us." 

 When he saw them he said to them, "Go and show yourselves to the priests." And as they went they were cleansed. 

 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; and he fell on his face at Jesus' feet, giving him thanks. Now he was a Samaritan. 

 Then said Jesus, "Were not ten cleansed? Where are the nine?  Was no one found to return and give praise to God except this foreigner?" 

 And he said to him, "Rise and go your way; your faith has made you well."

                                                                                                  (Luke 17:11-19)

Dear and Glorious Physician By Taylor Caldwell

Universally Available!

For the second time in Luke’s discourse, the beloved physician held up the example of the horrid and disfiguring illness of leprosy before his churches. Our writer related that on his way to Jerusalem and his own crucifixion, Jesus walked on the border between Samaria and Galilee… ideologically balanced on the regions of the acceptable and unacceptable… on territory between those considered clean and unclean.

 As Jesus traveled toward taking stripes of the Roman whip for our healing in Jerusalem, he encountered ten lepers. These afflicted persons, according to mandate… were not allowed entry into the city. Lepers could only remain outside the city, in the villages. There they had to maintain their personal distances from the general populace.

 Being so afflicted with a dreaded disease, the lepers had long received traditional, behavioral admonitions. The rules were made in order to protect those who were deemed healthy, pure and unaffected. The priests in Israel, however, used them in a discriminatory fashion.

"The leper who has the disease shall wear torn clothes and let the hair of his head hang loose, and he shall cover his upper lip and cry, 'Unclean, unclean.'  He shall remain unclean as long as he has the disease; he is unclean; he shall dwell alone in a habitation outside the camp.” (Leviticus 13:45-46)

 Often the populations of these ancient times considered those who were afflicted with leprosy as persons who received rightful punishment for their sins and the sins of others. We read, however, that the group Jesus encountered on the road that day did not declare the demanded, traditional and accepted warnings. Instead they expressed faith in our Lord by asking Jesus for mercy. In saying “Have mercy upon us…” they all showed faith that they believed Jesus could help them.

  Jesus, not just as the Son of God… but more so as a human, rabbinical teacher of the Law, did not provide immediate healing. Here he at first treated them as indeed untouchable, but made clean. Jesus administered guidance to them in accordance with the norms of the day. Our Lord simply told them to go show themselves to the priest. The priest could then declare them as clean.

 

Gospel of Luke: New International Commentary on the New Testament By Joel B. Green

 

 

 While they were yet trapped in rotting flesh, in faith and obedience to his instructions, they all went. According to this Lukan account, however, the healing occurred for them on their way… while still infected in their walk of faith. This is very telling and significant for us.

 You see, the healings accomplished here unfolded differently than some of those on other occasions biblically reported… such as that told in Matthew 8:2. Here there was an action of faith required of the affected persons. They were asked to assume that they were healed... and walk in that assumption. Indeed they were sent to the priest for confirmation of their healing. The final edict, you see, was the responsibility of the priestly caste. They needed to determine the presence or absence of the illness, as directed in scripture.

"When a man has on the skin of his body a swelling or an eruption or a spot, and it turns into a leprous disease on the skin of his body, then he shall be brought to Aaron the priest or to one of his sons the priests,” (Leviticus 13:2)

 Consequently we read that the respondents traveled as Jesus bid them. Each walked with faith in response to the sending. In this we note that Jesus did neither a physical anointing… nor medicinal touching. Yet healing indeed took place in each. Jesus had accomplished such restoration strictly on the power of his Word.

 

 

No Reason to Hide: Standing for Christ in a Collapsing Culture By Erwin W. Lutzer

 

 We know that according to Jewish tradition, as the priest examined any having leprosy… when they were healed the lepers were each asked to offer a living bird and the blood of dead bird in thanksgiving. Symbolically then, the blood of the offering was poured over the living flesh… consecrating the healing. Next the healed persons were bid to bathe, shave all hair, and wash their clothes. Each motion was likely part of a Jewish purification ritual that had further disinfecting effects.

 Once the person was ready to continue the cleansing ritual, two male lambs and one ewe without blemish were to be offered up… accompanied by a cereal offering and log of oil. All of these were to be set at the door of the meeting tent or temple entrance. The blood of the lambs and log of oil was used as a wave, guilt offering before God.

 However, if the healed person was of poor means, lest any be left out… a more meager thank offering was made. One male lamb was given, and some flour mixed with oil was provided for cereal offering. Two turtle doves or pigeons purchased in the courtyard of the temple would also be in order. Here we note the pattern which was to come in Jesus’ own crucifixion as the Lamb of God, and the gift of the Holy Spirit we enjoy at baptism.

 

 

Misreading Scripture with Western Eyes: Removing Cultural Blinders to Better Understand the Bible By E. Randolph Richards & Brandon J. O'Brien

 

 With such offerings made according to one’s station in life, and the priestly caste receiving the offering, the healed leper would be accepted back into the Jewish community and temple culture. This was all contingent, of course, upon the leper being of Hebrew stock and Jewish faith. Here is where we find contention and disparity. This following of ritual was for the Israelites only. The Samaritan to whom Jesus spoke could not participate in the affirmation and thanksgiving. This fact, for the Christian Church and Luke’s churches, is possibly the reason that this text looms so large for us today.

 In this final qualification, we see that his offering participation quickly became problematic for the Samaritan. While he could receive good news of his healing, because of religious differences… being a Samaritan… he could not fully participate. Thus we can see that the man would most easily be moved in spirit do a complete about face… to return to the place where he needed not the priestly mandates. He simply returned to the Rabbi who had healed him and instructed him.

 We see in scripture that this happened precisely as described, that though all were healed only the Samaritan gracefully was caused to return at all. Therefore, his returning to Jesus was not cause for us to give the Samaritan great credit, but simply evidence of God’s grace given universally, and the receiver showed an appropriate response to that grace.

 We must ask, “Was this an admonition against the traditional, yet isolationistic Hebraic faith expressions and an endorsement of faithful Gentile simplicity?” I consider it as such. By his being an outsider over against the others that would hold to their priestly traditions, God’s inclusive grace caused this solitary Samaritan to return through spiritual guidance… to be in the right place at the right time. The man went back to find Jesus, and finding him… gave Jesus appropriate thanks. This pattern effectively removed the priesthood functions from the Hebrews, and gave all honor to our Lord, the one who was to become our great High Priest.

 All persons healed that day did have faith, but a difference in faith was shown as prominent. The difference was in what they were having faith, and what each did about it. Was it belief in priestly tradition.., or was faith in Christ the differing factor? Apparently nine persons clung properly to their Levitical traditions and only one healed outsider returned. We may wonder, "Was this a subtle message of acceptance to Gentile worshippers in the early Church?" I believe so.

 There is great and ample scriptural proof of Jesus’ healing response to human faith. We find this in Mark 5:23, Matthew 9:22, and Luke 8:48. However, according to the scriptures here the Samaritan was doubly rejected and repulsive in Hebrew society, because he was not of Israel and previously leprous as well. He could not perform the customary and traditional Hebrew religiosities. Therefore excluded in several ways, he gracefully and faithfully turned to the Son of God as the source of his healing. The symbolic salvation and healing of the man was not then a statement of the man’s character, but a profound new sign of God’s grace through Christ Jesus, our Lord.

 

 

The Complete Gospel Parallels By Arthur J. Dewey & Robert J. Miller

Dispersed Acclamation!

This message of faith given for Luke’s churches provides we today with clear meaning. It was the Lukan communities that walked gracefully along the new sociological line, much like the Samaritan, caught between traditional Hebraic religious expressions and following that walk which was not acceptable in Judaism. While any sinful Gentile and Jew in the Lukan community surely could receive healing, it was by grace that all followers of Christ were caused to receive healing and return to God regardless of heritage. All properly turned… we hear thusly repented… gave thanks to his Son.

 You see, in our poverty of spirit, the Lamb of God is shown as both the sacrifice and a new, perfect, priestly mediator. If we today fail in returning to give proper thanks for this healing and grace because of human traditions or medical procedures, we may also find that we suffer from a proper lack of gratitude. We are inflicted with a sort of spiritual leprosy. Secondly, by ignoring God’s gift to all we may find that we treat those beyond our faith communities as outsiders. We resist their incorporation into traditional church observances. We may even claim that they do not conform to the ethnic heritages of our particular denomination. We may smugly note that they do not even know a proper gelatin dessert recipe. Indeed, we may ostracize these strangers as illegal immigrants in the faith… in our denomination, and in our particular congregation. We may deem them as beyond healing affirmation.

 To the Church today, therefore, I say read scripture very carefully and take warning.

“And will not God vindicate his elect, who cry to him day and night? Will he delay long over them? I tell you, he will vindicate them speedily. Nevertheless, when the Son of man comes, will he find faith on earth?" (Luke 18:7-8)

 The graceful record of scripture surely reveals here that we as outsiders received healing faith through baptism… and this graceful gift was given only by the Father, Son and Holy Spirit. It is good and proper for us, therefore, to pass knowledge of the gift along to others who are the outcast of the world. We the baptized are supposed to “return to the Lord our God, who is merciful, slow to anger and abounding is steadfast love.”

 

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 As instructed we should though unclean in sin… go to Church to be healed ourselves, and to bow the knee in thanksgiving. We need to return to worship the Holy One! It is Christ Jesus indeed who has already received many stripes of the whip for our healing… and suffered death on the cross to redeem us. Therefore in the Spirit, bowing before the High Priest appointed, we should all be caused to give thanks to God, and invited others to do the same. So it is… and so it shall be.

 

 

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