Proper 4
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
The 1 Kings reading begins the first semi-continuous reading of Year C, consisting of 1 and 2 Kings and the Elijah-Elisha narrative. The readings begin with Solomon's prayer dedicating the Temple and conclude with Elisha's death. The 1 Kings reading for today also includes Solomon's prayer for God to hear the prayer of the foreigner so that all may know God. There is consensus on the Galatians and Luke readings.
Commentary
1 Kings 8:22-23, 41-43 (C)
1 Kings 8:(22-33, 27-30) 41-43 (L)
1 Kings 8:41-43 (RC)
Note that verses 22-40 are the prayer Solomon offers in dedicating the Temple. The prayer is in the spirit of the book of Deuteronomy and appears to have been composed in the most part by the first Deuteronomist. Verses 41-53 are an expansion of the prayer by the second Deuteronomist.
In verses 22-23 Solomon gives thanks to God that God has kept his covenant with David and raised up an heir to govern in his place. We are told that Solomon stood and spread forth his hands toward heaven (this was the ancient attitude of prayer). Recall the praying father in "Fiddler on the Roof." The praying person offered prayer with eyes open to heaven. Sculptures from all over the ancient Near East portray the praying person standing, while the god is seated, the attitude of an inferior human being before a superior god. The altar is mentioned here for the first time in the description of the Temple. This indicates that in this description it is not the technical details of the Temple but the religious aspects which prevail.
The prayer proper begins with verse 23. Note that the statement that "there is no God like thee" is a watershed statement in the development of monotheism. In earlier times, when Israel first occupied Palestine, there was the admission that foreign gods had rights over other lands, similar to God's right over Israel. The next stage is reflected in Exodus 15:11, which states that there is no god to be compared with the God of Israel in the heavens above or on the earth beneath. Now the statement is made that the Lord is unique among all the gods, which does not deny that there are other gods. See Psalm 86:8 for further indication of this.
The latter half of verse 23 declares the steadfast love of God to his covenant people, while also indicating their obligations: "keeping covenant and showing steadfast love to thy servants who walk before thee with all their heart." The Hebrew word translated "steadfast love" or "mercy" is used in a special and definite way to describe God's faithfulness to his covenant with Israel. Consider that the word "showing" seems to point to God's affability. In this Hebrew word for "Steadfast love" we have the Old Testament roots of the New Testament doctrine of grace. On God's part this steadfast love involves a faithfulness which nothing can destroy. It is expressed toward Israel in mercy and forgiveness since Israel was continually rebelling and becoming apostate. We find in the New Testament that the condition for being included in the covenant is no longer dependent upon race or fulfillment of the law, but rather on faith (also defined as trust). Good works are the outcome of this trusting relationship with God. Note that in the Hebrew word for steadfast love there is implicit the Sinai-covenant, with its moral implications set forth in the Ten Commandments.
Verses 41-43 exhibits a strand of the Jewish religion which welcomed the foreigner who wished to worship the God of the Jews. There were many such people in the time of the Dispersion (during
the lifetime of the Apostle Paul) who were called "devout persons" or "God-fearers." There is a counterpart to this in the conclusion of Isaiah 2:1-4, and a parallel in Micah 4:1-5. See the thrust of the missionary tracts of Ruth and Jonah. A contrast is found in Deuteronomy 23:3-5 and Nehemiah 13:1-3. The foreigner or stranger of verse 41 is not the protected alien who is a permanent resident of Israel, nor a fugitive from blood revenge, but rather a foreigner who was attracted to the worship of Israel's God.
Note in verse 42 the "great name" of the Lord. This may refer to his presence - or, what is more likely, to his fame. The Hebrew word for "hand" usually denotes authority, power and control.
The invocation of the name of God over the Temple in verse 43 may have two meanings: (1) The declaring of a name over something meant possession of it by the god. A stele might be set up with the conqueror's name on it in a conquered country (which would amount to the same thing). (2) The speaking of the name of a person or a god invoked the presence of the person named and this is the sense here. God answers Solomon's prayer through his Presence in the Temple.
Galatians 1:1-10 (C) (L)
Galatians 1:1-2, 5-10 (RC)
Galatians has been called the "Magna Charta of the Reformation." The key issues of the Reformation are found here and were expounded on by the Reformers. Many of the great themes of Paul's preaching are found in this letter: justification by faith, life in Christ, the meaning of the Cross, responsibilities of love, the purpose of the Mosaic law, and living in the Spirit. There is a fervent spirit about the letter, but its argument is somewhat erratic and hard to follow and its meaning is sometimes obscure. Paul becomes personal at places and allows this to overshadow the main issues. But in spite of its weaknesses, the letter has exerted an influence out of all proportion to its modest size. The occasion for the letter is indicated in 1:6-7 of our pericope: Paul's astonishment that the Galatians are turning from the true Gospel he preached to a false "gospel" and are bewitched (3:1) by troublemakers who seek to pervert the Gospel of Christ.
The main thrust of the letter is the question of whether or not Gentile converts to Christianity must first undergo circumcision (6:12-13), which raises the issue of the Christian's relationship to the Old Testament. Note that at times Paul seems edgy and defensive and his anger is expressed.
The main significance for us, as for the original readers of this letter, is what it says about the meaning of the Gospel for life.
The letter was written to several congregations, but we cannot be sure whether it was for churches in northern or southern Galatia. It does not seem Paul is writing to the churches in the whole province, however, since the churches to which he writes were established about the same time and under similar circumstances. There is a wide range of dates proposed for the letter, but the majority of scholars favor A.D. 50-56. Many think Corinth was the place the letter was written. Some think Paul is attacking both the legalists on the one hand and the libertinists on the other, thus fighting on two fronts at once. Others think the troublemakers were Gnostics. But another possibility is that Paul was not fully informed of the teaching and effectiveness of his opponents. For example, in 1:6 and 3:1 Paul presumes the troublemakers have already met with some success, but in 1:7 he says they "want to pervert the Gospel of Christ" which suggests he considers them only a potential threat. Since he does not have a clear description of the troublemakers, Paul develops a counteroffensive which covers a variety of possible dangers.
In 1:1-5 we have the salutation in which Paul indicates who he is, to whom the letter is sent, and gives them the apostolic blessing of "grace and peace from the Father and our Lord Jesus Christ."
Paul defends his apostolic status by declaring that he is an apostle, not from men or through men but directly through Jesus Christ and God the Father. While the brethren with him may not have taken part in dictating this letter, they did help him reply to his critics by their encouragement and support. Thus Paul reminds his readers he is not alone, but rather has supporters and that he needs this help from his Christian brothers (and by implication, sisters also). The brethren may refer to (a) the congregation from which he is writing, (b) a small group of his companions, or (c) those with him in his imprisonment.
In verses 3-5 Paul speaks of Christ's self-giving, which refers to his death on the Cross. There is a parallelism between "our sins" and "the present evil age," since to be freed from bondage to this present evil age is to be released from the power of sin. Sin means bondage to the evil powers of this world. Christ sets us free to live in freedom in the Kingdom where God rules (see chapters 5-6).
Jesus' death was by the will of our God and Father. God's purpose was to create persons for fellowship with himself through faith.
God's glory is found in (1) his character as creator, (2) his work as Judge of all, and, most of all, (3) in his relationship as the Father of Christ and of all Christians. The Greek word for "glory" comes from a root word meaning "expect," "suppose," "be reputed" or "think." Part of God's glory is what his rational creatures think of him, and the honor they accord God. Thus for Paul doxology is far greater than singing praise to God. The "Amen" means "so be it" and gives Paul's emphatic affirmation of God's grace through Christ.
Verses 6-10 indicate the occasion for the writing of the letter. Take cognizance of the fact that Paul omits the customary "thanksgiving" at the beginning. The reason appears in the words of verses 6-9, which replace the thanksgiving. Paul is amazed that the Galatians would desert God and turn to a false god, and do this so soon after their original conversion, or Paul's last visit, or since the arrival of the troublemakers. Their apostasy was a shock to Paul.
Understand that in verses 6-7 Paul distinguishes between a "different gospel" (which refers to the content), and "another gospel" (meaning more than one gospel). Paul's understanding of gospel is found in verses 3-5. In verse 7 Paul says the effort to supplement grace by law results in a gospel which is not just another gospel but in fact is no gospel at all. A person who does this is to be accursed. (Compare Paul's remarks here with 1 Corinthians 9:20-23, which the present comments help clarify.) A change in the original Gospel would only pervert or corrupt it.
Notice that in verses 8-9 Paul refuses to budge an inch on the original Gospel he preached. He twice calls down judgment on those who corrupt this Gospel. The reason is that Paul is dealing with the very truth of the Gospel. In the remainder of the letter Paul deals with what this Gospel is and he urges the Galatians to hold fast to it without compromise of any kind.
In verse 10 the main stress is on the word "now." Paul is not ingratiating himself to his congregations, as some accused him of doing. He sees himself as accountable only to God who has given him his mission and office as apostle.
Luke 7:1-10
There is a parallel to this healing event in Matthew 8:1-13. Both accounts are based on Q, but the narrative setting of each is significantly different. Note that the dialogue in Matthew and Luke is almost identical. (Compare to John 4:46-53). The real climax is the saying of Jesus and not his miracle of healing.
It appears that Capernaum is the only specific geographical name known to have stood in the Q source, and was associated with the story of the centurion from the beginning.
Luke must have derived great pleasure from telling this story of the highest praise ever spoken by Jesus, a praise addressed to a Gentile to whom Jesus said, "I tell you, not even in Israel have I found such faith."
The centurion was an army officer in command of a hundred men, probably in the army of Antipas. Verse 9 implies he was not a Jew. It is better to read "slave" in verse 2 and throughout (except in verse 7). The centurion was one of the many Gentiles called "God-fearers" who were attracted to Judaism by its high moral standards. He had hesitated to identify himself fully with the Jewish nation by becoming a proselyte, however. He was courteous toward Jesus, knowing that a Jew might refuse to enter the house of a Gentile. Apparently he was a wealthy man since he had built the local synagogue, and his care for his slave indicates he was humane in attitude.
Appreciate the fact that the centurion does not appear in person before Jesus in Luke's story (as he does in Matthew's). He sends instead a delegation of Jewish elders. They support the centurion in his plea for healing for his slave, with their testimony, "He built us our synagogue" (this is not found in Matthew's account). An interesting parallel from an Egyptian inscription of the second century B.C. relates that a pagan official had helped Jews build a synagogue at Athribis.
In verses 6-8 we learn that a second delegation made up of friends intercepts Jesus as he is going to the centurion's house. They quote the words which, in Matthew's account, come more naturally from the centurion himself. Consider the reluctance of the centurion to intrude himself on Jesus, a reluctance which emphasizes his humility. The idea of intermediaries may have been borrowed from the story of the healing in Jairus' daughter in 8:49.
The main thrust of the story is in the message of the centurion, which called forth Jesus' final commendation. Recall that in his parables Jesus frequently invited listeners to learn lessons about God from their daily living. Reflect on the fact the centurion did this without being prompted! From his personal experience of army discipline he knew how a word of command could produce results. He applied this to Jesus and was confident that Jesus' word would be even more effective.
The centurion also knew that his commands were obeyed because he was under authority, holding a commission from Herod Antipas. This enabled him to see that Jesus was a person who derived his authority from a higher source. Understand that others had been astonished by Jesus' authority and had entrusted themselves to his healing. But this was not what Jesus meant by faith. Instead, faith meant recognizing that in Jesus the Kingdom of God was exercising its power. The centurion's submission to the authority of Jesus was a sign of his faith. Faith meant belief in Jesus' wonder-working power. Notice that the cure of the slave is made at a distance. The only other occurrence like this is in the healing of the Syrophoenician woman's daughter.
Notice the contrast between (a) the estimate of the Jews that the centurion was "worthy" in verse 4, and (b) his own reply that he is not worthy. (v. 60 He expresses both his humility and his great faith. Notice that his complete confidence in the power of Jesus' Word fortells the future mission of the church. While Christ came personally to the Jews and was rejected, he came to the Gentiles only by his Word, which was mediated through the disciples. Note the sharp contrast between the believing faith of the Gentile centurion and the doubting curiosity in Israel. (v. 9) In verse 8 we learn that Jesus' power within his realm of authority is at least equal to the centurion's power in his sphere of command.
Theological Reflections
The 1 Kings passage is Solomon's prayer of dedication of the Temple, including his prayer that all the peoples of the earth may know God and fear him as Israel does, and that they may know the Temple as God's house. Galatians stresses the Gospel of Christ's death which freed us from our sins - in contrast to the perversions of the Gospel, which insisted on obeying Jewish laws. Paul says our deliverance through Christ's self-giving rests entirely upon the will of God. In Luke, Jesus heals a slave of a centurion - at a distance! The centurion knows the meaning of authority and command, and trusts Jesus' authority from God and his power to command healing. Jesus comments that he has not found such faith in all Israel. Those sent to Jesus return to the centurion and find the slave healed. A common theological theme in all three readings is the love of God for those outside Israel.
Homiletical Moves
1 Kings 8:22-23, 41-43 (C)
1 Kings 8:(22-23, 27-30) 41-43 (L)
1 Kings 8:41-43 (RC)
When a Foreigner Comes to Pray
1. Solomon declares there is no God like him, one who keeps covenant and shows steadfast love to his servants who obey him
2. Solomon prays for the foreigners who will come from far away to pray toward the Temple, asking that God will answer their prayers
3. God hears the prayers of all who pray to him in spirit and in truth, whether in Israel or outside Israel
4. Let us pray constantly to God, trusting him to hear and answer our prayer
Galatians 1:1-10 (C) (L)
Galatians 1:1-2, 6-10 (RC)
Hold Fast to the Gospel of Our Lord Jesus Christ
1. Paul was made an apostle, not by humans, but through Jesus Christ and God the Father
2. Paul is astonished that the Galatians are so quickly deserting God who called them in the grace of Christ
3. If anyone should preach a gospel contrary to the original Gospel Paul preached, let that person be accursed
4. Hold fast to the Gospel of our Lord Jesus Christ
This Preacher's Preference
Luke 7:1-10
The Centurion's Great Faith
1. A centurion's slave was sick and at the point of death, causing his master great concern
2. The centurion sent elders of the Jews to Jesus, asking him to come and heal his slave
3. The elders told Jesus the centurion loved their nation and built their synagogue; Jesus went with them toward the centurion's house
4. When Jesus got near the house, the centurion sent friends to Jesus saying he did not feel worthy for Jesus to enter his house; if Jesus would only say the word, his slave would be healed - even as he, the centurion, was under authority and had men under his authority, so he recognized that Jesus as one under authority from God was able to command this slave to be healed
5. When Jesus heard this, he marveled at the centurion and said that not even in Israel had he found such faith
6. When the friends who had been sent to Jesus returned to the centurion's house they found the slave well
7. Let us trust fully in Jesus and obey his command to love God and our neighbors as ourselves
This sermon contrasts the faith of the Gentile centurion and the doubting curiosity of Israel. It contrasts the feeling of unworthiness of the centurion (v. 6) with the estimate of the Jews that the centurion was worthy (v. 4). The sermon may compare the obedience of the centurion, who is under authority, with the obedience of Jesus under the authority of the Father, and who has people under his authority, even as we are under the authority of Jesus. Obedience to the Living Christ as the way to healing and wholeness may be a theme of a sermon from this text.
Hymn for Proper 4: Jesus Shall Reign
Prayer
Gracious God, who has called Gentiles and Jews to be your people, we confess that we are unworthy servants. Say the word of forgiveness and let us be healed of our sin and bondage to the present evil age. We thank you for the Gospel of Jesus Christ, which frees us to live in obedience to the law of love. Thank you for our Lord Jesus Christ, who gave himself for our sins according to your will. To you be the glory for ever and ever. Amen
The 1 Kings reading begins the first semi-continuous reading of Year C, consisting of 1 and 2 Kings and the Elijah-Elisha narrative. The readings begin with Solomon's prayer dedicating the Temple and conclude with Elisha's death. The 1 Kings reading for today also includes Solomon's prayer for God to hear the prayer of the foreigner so that all may know God. There is consensus on the Galatians and Luke readings.
Commentary
1 Kings 8:22-23, 41-43 (C)
1 Kings 8:(22-33, 27-30) 41-43 (L)
1 Kings 8:41-43 (RC)
Note that verses 22-40 are the prayer Solomon offers in dedicating the Temple. The prayer is in the spirit of the book of Deuteronomy and appears to have been composed in the most part by the first Deuteronomist. Verses 41-53 are an expansion of the prayer by the second Deuteronomist.
In verses 22-23 Solomon gives thanks to God that God has kept his covenant with David and raised up an heir to govern in his place. We are told that Solomon stood and spread forth his hands toward heaven (this was the ancient attitude of prayer). Recall the praying father in "Fiddler on the Roof." The praying person offered prayer with eyes open to heaven. Sculptures from all over the ancient Near East portray the praying person standing, while the god is seated, the attitude of an inferior human being before a superior god. The altar is mentioned here for the first time in the description of the Temple. This indicates that in this description it is not the technical details of the Temple but the religious aspects which prevail.
The prayer proper begins with verse 23. Note that the statement that "there is no God like thee" is a watershed statement in the development of monotheism. In earlier times, when Israel first occupied Palestine, there was the admission that foreign gods had rights over other lands, similar to God's right over Israel. The next stage is reflected in Exodus 15:11, which states that there is no god to be compared with the God of Israel in the heavens above or on the earth beneath. Now the statement is made that the Lord is unique among all the gods, which does not deny that there are other gods. See Psalm 86:8 for further indication of this.
The latter half of verse 23 declares the steadfast love of God to his covenant people, while also indicating their obligations: "keeping covenant and showing steadfast love to thy servants who walk before thee with all their heart." The Hebrew word translated "steadfast love" or "mercy" is used in a special and definite way to describe God's faithfulness to his covenant with Israel. Consider that the word "showing" seems to point to God's affability. In this Hebrew word for "Steadfast love" we have the Old Testament roots of the New Testament doctrine of grace. On God's part this steadfast love involves a faithfulness which nothing can destroy. It is expressed toward Israel in mercy and forgiveness since Israel was continually rebelling and becoming apostate. We find in the New Testament that the condition for being included in the covenant is no longer dependent upon race or fulfillment of the law, but rather on faith (also defined as trust). Good works are the outcome of this trusting relationship with God. Note that in the Hebrew word for steadfast love there is implicit the Sinai-covenant, with its moral implications set forth in the Ten Commandments.
Verses 41-43 exhibits a strand of the Jewish religion which welcomed the foreigner who wished to worship the God of the Jews. There were many such people in the time of the Dispersion (during
the lifetime of the Apostle Paul) who were called "devout persons" or "God-fearers." There is a counterpart to this in the conclusion of Isaiah 2:1-4, and a parallel in Micah 4:1-5. See the thrust of the missionary tracts of Ruth and Jonah. A contrast is found in Deuteronomy 23:3-5 and Nehemiah 13:1-3. The foreigner or stranger of verse 41 is not the protected alien who is a permanent resident of Israel, nor a fugitive from blood revenge, but rather a foreigner who was attracted to the worship of Israel's God.
Note in verse 42 the "great name" of the Lord. This may refer to his presence - or, what is more likely, to his fame. The Hebrew word for "hand" usually denotes authority, power and control.
The invocation of the name of God over the Temple in verse 43 may have two meanings: (1) The declaring of a name over something meant possession of it by the god. A stele might be set up with the conqueror's name on it in a conquered country (which would amount to the same thing). (2) The speaking of the name of a person or a god invoked the presence of the person named and this is the sense here. God answers Solomon's prayer through his Presence in the Temple.
Galatians 1:1-10 (C) (L)
Galatians 1:1-2, 5-10 (RC)
Galatians has been called the "Magna Charta of the Reformation." The key issues of the Reformation are found here and were expounded on by the Reformers. Many of the great themes of Paul's preaching are found in this letter: justification by faith, life in Christ, the meaning of the Cross, responsibilities of love, the purpose of the Mosaic law, and living in the Spirit. There is a fervent spirit about the letter, but its argument is somewhat erratic and hard to follow and its meaning is sometimes obscure. Paul becomes personal at places and allows this to overshadow the main issues. But in spite of its weaknesses, the letter has exerted an influence out of all proportion to its modest size. The occasion for the letter is indicated in 1:6-7 of our pericope: Paul's astonishment that the Galatians are turning from the true Gospel he preached to a false "gospel" and are bewitched (3:1) by troublemakers who seek to pervert the Gospel of Christ.
The main thrust of the letter is the question of whether or not Gentile converts to Christianity must first undergo circumcision (6:12-13), which raises the issue of the Christian's relationship to the Old Testament. Note that at times Paul seems edgy and defensive and his anger is expressed.
The main significance for us, as for the original readers of this letter, is what it says about the meaning of the Gospel for life.
The letter was written to several congregations, but we cannot be sure whether it was for churches in northern or southern Galatia. It does not seem Paul is writing to the churches in the whole province, however, since the churches to which he writes were established about the same time and under similar circumstances. There is a wide range of dates proposed for the letter, but the majority of scholars favor A.D. 50-56. Many think Corinth was the place the letter was written. Some think Paul is attacking both the legalists on the one hand and the libertinists on the other, thus fighting on two fronts at once. Others think the troublemakers were Gnostics. But another possibility is that Paul was not fully informed of the teaching and effectiveness of his opponents. For example, in 1:6 and 3:1 Paul presumes the troublemakers have already met with some success, but in 1:7 he says they "want to pervert the Gospel of Christ" which suggests he considers them only a potential threat. Since he does not have a clear description of the troublemakers, Paul develops a counteroffensive which covers a variety of possible dangers.
In 1:1-5 we have the salutation in which Paul indicates who he is, to whom the letter is sent, and gives them the apostolic blessing of "grace and peace from the Father and our Lord Jesus Christ."
Paul defends his apostolic status by declaring that he is an apostle, not from men or through men but directly through Jesus Christ and God the Father. While the brethren with him may not have taken part in dictating this letter, they did help him reply to his critics by their encouragement and support. Thus Paul reminds his readers he is not alone, but rather has supporters and that he needs this help from his Christian brothers (and by implication, sisters also). The brethren may refer to (a) the congregation from which he is writing, (b) a small group of his companions, or (c) those with him in his imprisonment.
In verses 3-5 Paul speaks of Christ's self-giving, which refers to his death on the Cross. There is a parallelism between "our sins" and "the present evil age," since to be freed from bondage to this present evil age is to be released from the power of sin. Sin means bondage to the evil powers of this world. Christ sets us free to live in freedom in the Kingdom where God rules (see chapters 5-6).
Jesus' death was by the will of our God and Father. God's purpose was to create persons for fellowship with himself through faith.
God's glory is found in (1) his character as creator, (2) his work as Judge of all, and, most of all, (3) in his relationship as the Father of Christ and of all Christians. The Greek word for "glory" comes from a root word meaning "expect," "suppose," "be reputed" or "think." Part of God's glory is what his rational creatures think of him, and the honor they accord God. Thus for Paul doxology is far greater than singing praise to God. The "Amen" means "so be it" and gives Paul's emphatic affirmation of God's grace through Christ.
Verses 6-10 indicate the occasion for the writing of the letter. Take cognizance of the fact that Paul omits the customary "thanksgiving" at the beginning. The reason appears in the words of verses 6-9, which replace the thanksgiving. Paul is amazed that the Galatians would desert God and turn to a false god, and do this so soon after their original conversion, or Paul's last visit, or since the arrival of the troublemakers. Their apostasy was a shock to Paul.
Understand that in verses 6-7 Paul distinguishes between a "different gospel" (which refers to the content), and "another gospel" (meaning more than one gospel). Paul's understanding of gospel is found in verses 3-5. In verse 7 Paul says the effort to supplement grace by law results in a gospel which is not just another gospel but in fact is no gospel at all. A person who does this is to be accursed. (Compare Paul's remarks here with 1 Corinthians 9:20-23, which the present comments help clarify.) A change in the original Gospel would only pervert or corrupt it.
Notice that in verses 8-9 Paul refuses to budge an inch on the original Gospel he preached. He twice calls down judgment on those who corrupt this Gospel. The reason is that Paul is dealing with the very truth of the Gospel. In the remainder of the letter Paul deals with what this Gospel is and he urges the Galatians to hold fast to it without compromise of any kind.
In verse 10 the main stress is on the word "now." Paul is not ingratiating himself to his congregations, as some accused him of doing. He sees himself as accountable only to God who has given him his mission and office as apostle.
Luke 7:1-10
There is a parallel to this healing event in Matthew 8:1-13. Both accounts are based on Q, but the narrative setting of each is significantly different. Note that the dialogue in Matthew and Luke is almost identical. (Compare to John 4:46-53). The real climax is the saying of Jesus and not his miracle of healing.
It appears that Capernaum is the only specific geographical name known to have stood in the Q source, and was associated with the story of the centurion from the beginning.
Luke must have derived great pleasure from telling this story of the highest praise ever spoken by Jesus, a praise addressed to a Gentile to whom Jesus said, "I tell you, not even in Israel have I found such faith."
The centurion was an army officer in command of a hundred men, probably in the army of Antipas. Verse 9 implies he was not a Jew. It is better to read "slave" in verse 2 and throughout (except in verse 7). The centurion was one of the many Gentiles called "God-fearers" who were attracted to Judaism by its high moral standards. He had hesitated to identify himself fully with the Jewish nation by becoming a proselyte, however. He was courteous toward Jesus, knowing that a Jew might refuse to enter the house of a Gentile. Apparently he was a wealthy man since he had built the local synagogue, and his care for his slave indicates he was humane in attitude.
Appreciate the fact that the centurion does not appear in person before Jesus in Luke's story (as he does in Matthew's). He sends instead a delegation of Jewish elders. They support the centurion in his plea for healing for his slave, with their testimony, "He built us our synagogue" (this is not found in Matthew's account). An interesting parallel from an Egyptian inscription of the second century B.C. relates that a pagan official had helped Jews build a synagogue at Athribis.
In verses 6-8 we learn that a second delegation made up of friends intercepts Jesus as he is going to the centurion's house. They quote the words which, in Matthew's account, come more naturally from the centurion himself. Consider the reluctance of the centurion to intrude himself on Jesus, a reluctance which emphasizes his humility. The idea of intermediaries may have been borrowed from the story of the healing in Jairus' daughter in 8:49.
The main thrust of the story is in the message of the centurion, which called forth Jesus' final commendation. Recall that in his parables Jesus frequently invited listeners to learn lessons about God from their daily living. Reflect on the fact the centurion did this without being prompted! From his personal experience of army discipline he knew how a word of command could produce results. He applied this to Jesus and was confident that Jesus' word would be even more effective.
The centurion also knew that his commands were obeyed because he was under authority, holding a commission from Herod Antipas. This enabled him to see that Jesus was a person who derived his authority from a higher source. Understand that others had been astonished by Jesus' authority and had entrusted themselves to his healing. But this was not what Jesus meant by faith. Instead, faith meant recognizing that in Jesus the Kingdom of God was exercising its power. The centurion's submission to the authority of Jesus was a sign of his faith. Faith meant belief in Jesus' wonder-working power. Notice that the cure of the slave is made at a distance. The only other occurrence like this is in the healing of the Syrophoenician woman's daughter.
Notice the contrast between (a) the estimate of the Jews that the centurion was "worthy" in verse 4, and (b) his own reply that he is not worthy. (v. 60 He expresses both his humility and his great faith. Notice that his complete confidence in the power of Jesus' Word fortells the future mission of the church. While Christ came personally to the Jews and was rejected, he came to the Gentiles only by his Word, which was mediated through the disciples. Note the sharp contrast between the believing faith of the Gentile centurion and the doubting curiosity in Israel. (v. 9) In verse 8 we learn that Jesus' power within his realm of authority is at least equal to the centurion's power in his sphere of command.
Theological Reflections
The 1 Kings passage is Solomon's prayer of dedication of the Temple, including his prayer that all the peoples of the earth may know God and fear him as Israel does, and that they may know the Temple as God's house. Galatians stresses the Gospel of Christ's death which freed us from our sins - in contrast to the perversions of the Gospel, which insisted on obeying Jewish laws. Paul says our deliverance through Christ's self-giving rests entirely upon the will of God. In Luke, Jesus heals a slave of a centurion - at a distance! The centurion knows the meaning of authority and command, and trusts Jesus' authority from God and his power to command healing. Jesus comments that he has not found such faith in all Israel. Those sent to Jesus return to the centurion and find the slave healed. A common theological theme in all three readings is the love of God for those outside Israel.
Homiletical Moves
1 Kings 8:22-23, 41-43 (C)
1 Kings 8:(22-23, 27-30) 41-43 (L)
1 Kings 8:41-43 (RC)
When a Foreigner Comes to Pray
1. Solomon declares there is no God like him, one who keeps covenant and shows steadfast love to his servants who obey him
2. Solomon prays for the foreigners who will come from far away to pray toward the Temple, asking that God will answer their prayers
3. God hears the prayers of all who pray to him in spirit and in truth, whether in Israel or outside Israel
4. Let us pray constantly to God, trusting him to hear and answer our prayer
Galatians 1:1-10 (C) (L)
Galatians 1:1-2, 6-10 (RC)
Hold Fast to the Gospel of Our Lord Jesus Christ
1. Paul was made an apostle, not by humans, but through Jesus Christ and God the Father
2. Paul is astonished that the Galatians are so quickly deserting God who called them in the grace of Christ
3. If anyone should preach a gospel contrary to the original Gospel Paul preached, let that person be accursed
4. Hold fast to the Gospel of our Lord Jesus Christ
This Preacher's Preference
Luke 7:1-10
The Centurion's Great Faith
1. A centurion's slave was sick and at the point of death, causing his master great concern
2. The centurion sent elders of the Jews to Jesus, asking him to come and heal his slave
3. The elders told Jesus the centurion loved their nation and built their synagogue; Jesus went with them toward the centurion's house
4. When Jesus got near the house, the centurion sent friends to Jesus saying he did not feel worthy for Jesus to enter his house; if Jesus would only say the word, his slave would be healed - even as he, the centurion, was under authority and had men under his authority, so he recognized that Jesus as one under authority from God was able to command this slave to be healed
5. When Jesus heard this, he marveled at the centurion and said that not even in Israel had he found such faith
6. When the friends who had been sent to Jesus returned to the centurion's house they found the slave well
7. Let us trust fully in Jesus and obey his command to love God and our neighbors as ourselves
This sermon contrasts the faith of the Gentile centurion and the doubting curiosity of Israel. It contrasts the feeling of unworthiness of the centurion (v. 6) with the estimate of the Jews that the centurion was worthy (v. 4). The sermon may compare the obedience of the centurion, who is under authority, with the obedience of Jesus under the authority of the Father, and who has people under his authority, even as we are under the authority of Jesus. Obedience to the Living Christ as the way to healing and wholeness may be a theme of a sermon from this text.
Hymn for Proper 4: Jesus Shall Reign
Prayer
Gracious God, who has called Gentiles and Jews to be your people, we confess that we are unworthy servants. Say the word of forgiveness and let us be healed of our sin and bondage to the present evil age. We thank you for the Gospel of Jesus Christ, which frees us to live in obedience to the law of love. Thank you for our Lord Jesus Christ, who gave himself for our sins according to your will. To you be the glory for ever and ever. Amen
