Luke 17:11-19 - Ten Lepers
Again Luke has a story about a Samaritan. This shows that the gospel is for every people and that even the despised has their own place in God’s kingdom. The event takes place somewhere in the borderlands between Samaria and Galilee. It arouses our curiosity, because Luke has given the impression that Jesus has left this area a long time ago, and he now approaches Jerusalem through Perea on the other side of the Jordan. Some believe that Luke did not have a clear grasp of the geography of Palestine. That is not very likely, since he gives a accurate account of the rather complicated division therein (3:1). Personally, he seems to have been in Jerusalem and the coastal country, but maybe never in Galilee or Samaria. It is possible that he gathered his material here in the “travel story” without trying to arrange it in a chronological or geographical order. Unless we have here - as some believe - yet another point in common with the material that John is the only one supposed to have. According to John, Jesus has during this last winter visited Jerusalem and stayed in northern Judea for some time. It is supposed that he traveled northward from there and met the pilgrims, and then followed them the usual way beyond the Jordan and then past Jericho to Jerusalem. It gives at least a hint of how the traditions of the Synoptics and John can be reconciled. But it is nothing more than a guess. Here we have to - as so many other times - refrain from inserting what is told in a clear chronological order.
The meaning is nevertheless clear. Outside a village, there is a group of lepers. Aware of their obligations, they stay far away and cry out to Jesus. They ask for mercy. He tells them to go and show themselves to the priests. This was an order that required faith. The priests had the mandate to determine whether someone had been cleansed from their leprosy and could be reintroduced into the society. On their way there, the ten lepers are healed, but only one of them cares to go back to give thanks, and he happens to be a Samaritan. He is then told, that his faith has saved him. This may also be translated as “helped”. The Greek word means both help, rescue and save. In this case, it is probably about salvation. The Samaritan man has not only been healed. He had been included in God’s kingdom. Jesus’ own countrymen had received God’s blessing as a natural thing, as something they were entitled to because they were children of Abraham. Precisely because of this, they were deprived of the Kingdom.
II Timothy 2:1-13 - Exercise of the Office in an Apostolic Spirit
Paul now gives Timothy instructions, which may apply to all bishops and leaders of the Church. Paul knows that even the leaders of the Church are sinners. It has been hinted at several times, that the faithful Timothy easily becomes discouraged. Paul does not, however, ask him to pull himself together. Instead he urges him to be strengthened by the grace that only is in Christ, that is in the forgiveness of sins and faith in the atonement. After this, he reminds him of his duty to preserve the apostolic doctrine as he received it from the apostle. Paul refers to the many witnesses, who knew that so Jesus said and so he said. Now it is the duty of Timothy to ensure that the message is passed on through reliable men, who know the apostolic faith thoroughly and are able to teach it to others. The time of the apostle is drawing to an end. Now others are to follow them as carriers of the message. The pastoral office is taking shape.
In following the apostles, one has to be prepared to suffer. Paul inculcates this with images we recognize from his earlier letters, the image of a soldier, an athlete and a farmer (peasant?). The last image also shows that the laborer is worthy of his wages. The one who preaches the gospel is entitled to live by it (1 Cor 9:14). In order to bear one’s suffering right, it is necessary to keep one’s eyes on Jesus. Here Paul seems to be quoting a few lines from an ancient Christian confession: ...risen from the dead, the offspring of David. He reminds that he himself, in this moment, suffers for the sake of the gospel, as he is bound with chains. And full of conviction he says: the word of God is not bound. After all, he knows how the Word is spread out there throughout the Roman Empire. He himself, even in prison, is helping out and doing part of the work by his suffering. For it is possible to bring blessing into the world by suffering - when one suffers together with Christ. Paul has said it before: The measure of suffering for Christ which he is to endure, that he does for the benefit of the body of Christ, which is the Church (Col 1:24). He knows that when he suffers distress, it is for the comfort and salvation for other Christians (2 Cor 1:6). It has always been clear to him that life with Christ includes both to suffer with him and to be glorified with him. This he also says here, with words which are assumed to be a part of an early Christian hymn. We die with Him so that we may live. If we share in his suffering, we also will share in his royal power. But the one who denies him, he will also deny him before his Father. And if we are faithless... Here the thought suddenly is the opposite of what one expects and it is said: He remains faithful, He cannot deny himself. That is the ultimate foundation for our security. In the end, it does not depend on our faithfulness, but on his.
In following the apostles, one has to be prepared to suffer. Paul inculcates this with images we recognize from his earlier letters, the image of a soldier, an athlete and a farmer (peasant?). The last image also shows that the laborer is worthy of his wages. The one who preaches the gospel is entitled to live by it (1 Cor 9:14). In order to bear one’s suffering right, it is necessary to keep one’s eyes on Jesus. Here Paul seems to be quoting a few lines from an ancient Christian confession: ...risen from the dead, the offspring of David. He reminds that he himself, in this moment, suffers for the sake of the gospel, as he is bound with chains. And full of conviction he says: the word of God is not bound. After all, he knows how the Word is spread out there throughout the Roman Empire. He himself, even in prison, is helping out and doing part of the work by his suffering. For it is possible to bring blessing into the world by suffering - when one suffers together with Christ. Paul has said it before: The measure of suffering for Christ which he is to endure, that he does for the benefit of the body of Christ, which is the Church (Col 1:24). He knows that when he suffers distress, it is for the comfort and salvation for other Christians (2 Cor 1:6). It has always been clear to him that life with Christ includes both to suffer with him and to be glorified with him. This he also says here, with words which are assumed to be a part of an early Christian hymn. We die with Him so that we may live. If we share in his suffering, we also will share in his royal power. But the one who denies him, he will also deny him before his Father. And if we are faithless... Here the thought suddenly is the opposite of what one expects and it is said: He remains faithful, He cannot deny himself. That is the ultimate foundation for our security. In the end, it does not depend on our faithfulness, but on his.
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