Sermon and Worship Resources

Luke 17:11-19 · Ten Healed of Leprosy

11 Now on his way to Jerusalem, Jesus traveled along the border between Samaria and Galilee. 12 As he was going into a village, ten men who had leprosy met him. They stood at a distance 13 and called out in a loud voice, "Jesus, Master, have pity on us!"

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

15 One of them, when he saw he was healed, came back, praising God in a loud voice. 16 He threw himself at Jesus' feet and thanked him--and he was a Samaritan.

17 Jesus asked, "Were not all ten cleansed? Where are the other nine? 18 Was no one found to return and give praise to God except this foreigner?" 19 Then he said to him, "Rise and go; your faith has made you well."

I Should Have Written That "Thank You Note"

Luke 17:11-19

Sermon
by King Duncan

There you are with nine other lepers. What a terrible disease. First the loss of feeling, then the loss of hair, feet, hands, nose, eyes, etc. Your own family treats you like some grotesque monster. You subsist on alms given by strangers. From time to time you cry out, “Unclean, unclean,” to warn away the unsuspecting. What a dread, dread disease this leprosy.

Misery loves company, though. Thank God for these fellow lepers. Deep in your heart you long for the company of whole persons, persons who have not been so disfigured. But that day is over. You will never hold your wife or your children again. You have only the company of other lepers. At least the ten of you can band together, comfort one another, even make sad jokes about your sorrow.

There you are with nine other lepers. You have taken up your daily vigil beside the road leading from Galilee and Samaria to Jerusalem. Such an occupation is conducive to day-dreaming. Perhaps a wealthy and generous stranger will pass by, and bestow upon you a princely sum of money. Well, it could happen. It is nice to dream.

Meanwhile someone has spotted a stranger approaching. He doesn’t look too prosperous though. He is followed by some other men. Someone in your group recognizes him. “He is a famous Rabbi,” your friend whispers, “and those are his disciples.” Someone else speaks up, “I’ve heard about him. I hear that he is a healer. Maybe he will help us.”

“It’s worth a try,” says another, and begins to cry out, “Jesus, Master, have mercy on us.” Others join in the chorus, “Jesus, Master, have mercy on us.”

The Rabbi pauses a moment on his journey. He turns to you and your friends with a compassionate expression on his face and says simply, “Go and show yourselves to the priests.”

Under the Old Testament law it was the Temple priest, not a physician, who alone had the authority to pronounce a leper cured. So you and your nine friends dare to dream the impossible dream, and you make your way toward the temple to show yourself to the priests. You stumble only a few paces until the healing power of the Master begins to make itself felt. You can scarcely believe what’s happening to you. It’s too good to be true. But it is true. You feel new strength in your limbs. The terrible spots and sores are disappearing. Now all of you are laughing and cheering. One member of the band does a little dance in the middle of the road. You are slapping each other on the back and hugging one another. You are almost delirious with joy. Soon the priest would be pronouncing you clean once again. Soon you would be able to rejoin your family. You quicken your pace as you make way toward Jerusalem. It is true—amazingly, miraculously, fantastically true—you are healed. The Rabbi has done it.

But wait. One of your number is missing. Where could he be? Later you encounter him in the Temple. His face is shining with a radiant glow. “Where have you been?” you ask. He tells his story. “When I saw I was healed I couldn’t help myself. I began praising God with all my might. And then I remembered that I had not said thank you to the Rabbi who had healed me. And so I ran back to where he was and I fell on my face and gave thanks. I was surprised to see a disturbed look on his face. I guess he was not used to a Samaritan bowing at the feet of a Jew. I heard him say to his friends, ‘Were not ten cleansed? Where are the nine? Was no one found to return and give praise to God except this foreigner?’”

When your friend walks away you silently bury your face in your hands. “Why didn’t I go back?” you ask yourself. “Why didn’t I at least go back and say, ‘Thanks.’”

Have you ever found yourself in such a position? Have you ever forgotten to say, “Thank you?”

An article once appeared in the Houston Chronicle. It concerned a Mrs. Roy Alvarez. On this fateful day Mrs. Alvarez saw her son, Roy Alvarez, Jr., 10, being swept to his death by a vicious riptide at a place called Rollover Pass. Roy, Jr. had simply been walking in the surf when the riptide swept him away. It was a tragedy about to happen. Young Roy had never learned to swim and his doom seemed certain.

Then a Boy Scout (Mrs. Alvarez recalls his name was “Rudolf”) ran out and grabbed Roy, trying to hold his head above water. But the scout was in danger of drowning himself.

Then an onlooker, an unknown man, stepped into the surf, fully clothed. He took Roy from the Boy Scout, who, exhausted, began making his way back to shore. This unknown man held onto Roy when the riptide rolled them both under and into the jagged underwater rocks. And then this unknown stranger gave Roy back to his hysterical mother and trembling father. The last thing they saw of the stranger, he was limping along the beach trailing blood.

Mrs. Alvarez was calmer the following day. She called the Houston Chronicle and told them the story, and she said of the stranger: “He was hurt and we didn’t even get his name. Will you please tell him how grateful we are? Will you thank him for us—thank him for giving me back my son?” (1)

Mrs. Alvarez wanted to say thank you, but she was understandably overwrought with emotion. Surely that was true of some of these lepers whom Jesus healed. They would have said “thank you” but they were too caught up in the emotion of the moment. So only one of the ten returned to express his gratitude.

Why is it important to take the time to say thank you? There are some practical lessons here that some of us need to learn.

Saying thank you, first of all, is a sign of character. None of us has much respect for the person unwilling to take the time to say thanks.

A man was choking on a bone. Immediately he called for a doctor, who removed it. The victim asked, “So what do I owe you?”

Replied the doctor, “How about the amount you were ready to pay while the bone was still in your throat?” How quickly we forget.

Some of us have knelt before God and made all kinds of fantastic requests in our hours of need—some of which have been granted. What kind of people are we if we have not been equally as eager to pour out our expressions of gratitude?

Some of you may remember a major league baseball player named Steve Carlton. Carlton was a four-time Cy Young Award winner. At one time he was considered by the experts to be baseball’s most effective pitcher. He was also its highest paid pitcher at over one million dollars per year. Remember, this was more than 40 years ago.

What is not widely known is that in 1973 after a season in which he went 13 and 20, Steve Carlton asked the Philadelphia Phillies to renegotiate his contract, which was a binding long-term contract that could only be broken by mutual consent. That’s not unusual. Athletes ask to renegotiate contracts already signed all the time. The difference is that Steve asked the Phillies to REDUCE his salary because of his bad year. How’s that for character? Steve was grateful for the opportunity to play baseball and he expressed his gratitude in a concrete way. Having had a bad year, he did not want to take advantage of the team that employed him.

Saying thanks is an expression of character. Jesus praised the Samaritan who came back to say thanks. “Your faith has made you well,” said the Master. Jesus appreciated character wherever he saw it. He knew that this was a quality individual and he acknowledged that quality. Saying thank you is a sign of character.

Also, saying thanks makes us better people. A little ironic perhaps, but it is true. We express gratitude because we are people of character and saying thanks, in turn, enhances our character.

In 1920 Lewis Lawes was made warden of Sing Sing prison. Conditions there were frightful in those days, and Lawes was later to become famous for the humanitarian reforms he instituted. Lawes gave much of the credit, however, to his wife, Kathryn. Kathryn Lawes treated the prisoners as human beings. She would take her three small children and sit with them, gangsters, murderers, racketeers and the rest, while they played baseball and basketball. She found a blind prisoner in utter despair, so she had him taught Braille and brought in Braille books for him to read. She learned sign language to talk with a deaf-mute prisoner. When people asked her if she was afraid she replied, “We care for the boys and they care for us.”

One day in 1937 Kathryn Lawes was killed in a car accident. Next day her body lay in a casket in a house a quarter of a mile outside the prison wall. The acting warden found hundreds of prisoners crowded around the main gate. He knew what they wanted. He said to them, “I’m going to trust you, boys. You can go to the house.” Then he opened the gate. No count was taken. No guards were posted. That night every single man returned to prison. (2)

The acting warden was wise. He knew that those convicts needed some means of expressing their appreciation for what Kathryn Lawes had meant to them. They expressed that appreciation not only in paying their respects before her casket but even more so by living up to her trust by returning to their cells that evening. Expressing thanks not only demonstrates our character, it also enhances our character. But one thing more needs to be said.

Saying thank you keeps a channel of love open. When we write a “thank you” note, aren’t we in effect saying not only that we are thankful, but also that this relationship is important to us and we want to keep that relationship alive?

This is why expressing our appreciation to God is so important. Thanksgiving and praise are among the most effective means of keeping open the channels of communication, the wellsprings of relationship between ourselves and God.

Of course, the most effective way of expressing our gratitude to God is to pass His blessings to someone else. A man was on vacation with his son’s family at a rented cottage on the New England seashore. On the first day of his vacation, he was out in the yard digging a hole. He was putting out a small plant. As his son observed this strenuous work, he asked his Dad why he was going to such effort to put out a plant when this was not even their cottage. They would not even be returning the next year. The father replied, “Somebody will be here.”

“What kind of plant is it?” the son asked.

“A century plant,” his father replied.

“A century plant? You mean it won’t bloom for a hundred years?” the son asked.

“Not that long,” the father explained, “Maybe twenty or thirty years.”

The son was astonished. “Why in the world would you come out on this hot morning on your vacation in a rented cottage to put out a plant that won’t even bloom for twenty years?”

The father paused and looked up at his son. “I saw one the other day, and realized that someone twenty or thirty years ago wanted to share it with me. And so he planted it for my enjoyment. Some day, I said to myself, I’m going to plant one so that people will enjoy it after I’m gone. And that’s what I’m doing this morning. (3)

How is the best way to say thank you? It is to pass on our blessings to others. It happens in families all the time. How do we express our gratitude to our parents for the sacrifices they have made in our behalf? We tell them we love them, of course. And we show them our respect. But essentially the most important step is to be good parents ourselves. To pass on what we have received.

So, only one returned to express his gratitude. That is the way life is. But saying thank you is important. It is a sign of character. It also enhances our character. Saying thank you helps keep the channels of love open—with God and with others. The best way to say thank you is to pass on what we have received to others. “Why didn’t I write that thank you note?” It’s not too late. Do it today.

1. From a sermon by Pastor Don Emmitte.

2. Bits And Pieces.

3. R. L. Middleton, My Cup Runneth Over (Nashville: Broadman Press), pp. 49-50.

Dynamic Preaching, Fourth Quarter Sermons, by King Duncan

Overview and Insights · What Does Real Faith Look Like? (17:1–19)

Real faith begins with a concern for community members (17:1–3). To cause another follower of Christ to stumble warrants a terrible punishment, so we need to watch ourselves. Real faith also includes a willingness to confront fellow believers and forgive them when they repent (17:3–4). Jesus’s disciples ask for more faith, but Jesus says that applying our faith is more important than increasing its quantity (17:5–6). Next Jesus gives the parable of…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Luke 17:11-19 · Ten Healed of Leprosy

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

15 One of them, when he saw he was healed, came back, praising God in a loud voice. 16 He threw himself at Jesus' feet and thanked him--and he was a Samaritan.

Commentary · The Coming of the Kingdom of God

Another travel note in 17:11 indicates a break in the narrative. The setting is Jesus traveling “along the border between Samaria and Galilee.” The major thrust of the cleansing of the ten lepers (17:11–19) is that only one returns and praises God. Moreover, this one person is a foreigner—a Samaritan. By focusing on a Samaritan, Luke is stressing the universality of the gospel message. Verse 19 implies that the Samaritan has received more than just physical healing.

The connection of the paragraph on the coming of the kingdom (17:20–37) with the previous paragraph is not obvious. Some have suggested that both the nine lepers and the Pharisees fail to see the presence of the kingdom in Jesus. The Pharisees want to know when the kingdom will arrive (17:20). Jesus replies that the coming of the kingdom cannot be calculated by observing signs. And in one sense the kingdom is present now—it is within you (17:21). This last comment does not mean that the kingdom was internally present in the Pharisees; rather, it means that the kingdom has arrived in the person and ministry of Jesus. Jesus’s words to the Pharisees on the arrival of the kingdom lead into a discourse for the disciples on the coming of the Son of Man (17:22–37). Jesus begins by emphasizing that his followers will long to see the days of his future messianic reign (17:22), but such anticipation should not blind their critical faculties (17:23). They should not be misled by those who claim to know where he is, for his coming will be as sudden and obvious as lightning that flashes in the sky (17:24). Furthermore, before any of this can happen, the Son of Man must suffer death (17:25). Jesus compares the day of his coming to the days of Noah and Lot (17:26–30). Life was progressing in an ordinary way when the flood and the destruction of Sodom and Gomorrah occurred. There was no warning that an apocalyptic judgment was evident. All indications were that life was going on as usual. So too the coming of the Son of Man will be without warning. No apocalyptic signs will clearly herald his appearance.

The instructions in verses 31–33 must be metaphorical rather than literal. Verse 33 supplies a hint as to the meaning of the metaphor. Jesus is saying that one should not become attached to material possessions so that one is not ready for his arrival. The one who tries to preserve his or her life in this world will lose it in the next. Disciples must stay faithful to their master while waiting. Verses 34–35 show that the Son of Man will come suddenly and unexpectedly. People will be involved in the ordinary activities of sleeping and eating. However, there will be a separation among people who work closely together. “One will be taken” could mean one is taken for judgment or taken away from judgment. The latter is probable, for God took away Noah and Lot so that they would escape the judgment. Those who are left will face the full fury of the judgment. The disciples’ question in verse 37 is strange. It probably indicates that they have not understood Jesus’s discourse, for Jesus has already said (17:23) that this kind of question is irrelevant. Jesus answers that his coming will be as obvious and as unmistakable as the arrival of vultures over a corpse. No one will doubt what is happening.

The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016

Big Idea: True discipleship cannot be undertaken casually; the service of God demands all that we can bring to it.

Understanding the Text

In 17:11 Luke reminds us that Jesus and his disciples are still on the journey to Jerusalem. Much of the journey narrative (9:51–19:44) consists of teaching given to the disciples. In the last few chapters this has largely taken the form of parables, and we will return to parables at the beginning of chapter 18. But in this section we find four separate units of teaching (17:1–2, 3–4, 5–6, 7–10), loosely connected in that all relate to the nature and demands of discipleship, followed by a brief exemplary story. The story involves a Samaritan, whose action, like that of the good Samaritan in 10:30–37, shows up the failure of the Jews in the story and so reinforces Luke’s insistent challenge to accepted social conventions.

Historical and Cultural Background

For “leprosy” and the ritual associated with its cleansing, see on 5:12–26. For relations between Jews and Samaritans, see on 9:37–56; the term “foreigner” (lit., “of another race/kind”) in 17:18 underlines the ethnic and religious divide. The remarkable situation here of a single Samaritan being in a group with nine Jews in this border region must presumably be accounted for by the dire situation of those ostracized because of their disease; ethnic prejudice has given way to the camaraderie of suffering and social exclusion.

There are echoes in 17:11–17 of the healing of Naaman (to which allusion has already been made in 4:27), a foreigner with leprosy, healed with a word, cured as he went away, and returning to offer thanks (2 Kings 5).

Interpretive Insights

17:1 Things that cause people to stumble. The word skandalon (lit., “stumbling block, trap”) occurs often especially in Matthew to denote causes of spiritual failure, whether temporary or complete. The RSV translated it as “temptation to sin,” but that is too limited. A disciple may be damaged spiritually by unkindness or malicious gossip (or even by simply being ignored) as well as by temptation and bad example. To be the cause of another person’s spiritual failure is so serious that a quick drowning would be a merciful alternative to the judgment that it incurs.

17:2 one of these little ones. The reference is not only to children, though of course it includes them. For God’s people as “little children,” compare 10:21. In Matthew 18:6–14 (and 10:42) disciples are “little ones” and are to be treated with special consideration. In the kingdom of God the “little ones” are the ones who really matter. See above on 9:47–48.

17:3 So watch yourselves. This clause could be either the conclusion of 17:1–2 or the introduction to 17:3–4 (there is no “so” in the Greek text).

If your brother or sister sins against you. As in 6:41–42, the context indicates that the “brother or sister” is not just an actual family member, but more generally a fellow disciple. The best Greek manuscripts do not have “against you” here, but since it does occur in 13:4, it is probable that the thought throughout is of personal offense rather than a more objective awareness that a fellow disciple has gone astray. The “rebuke” is in context not a self-righteous condemnation but rather a realistic pointing out of the offense with a view to reconciliation. Once the rebuke has been effective in producing repentance, forgiveness is not an option but a duty.

17:4 seven times in a day. The partial parallel in Matthew 18:21–22 makes it clear that this is not meant to be a specific limitation (seven, but no more) but instead a round number for unlimited forgiveness. A later rabbinic discussion concluded that three times was enough (b. Yoma 86b–87a).

17:5 Increase our faith! The imperative verb could be translated simply as “give,” but the focus on smallness in 17:6 probably supports the sense “add to” (i.e., “increase”).

17:6 faith as small as a mustard seed. For the mustard seed as a proverbially tiny amount (seven hundred seeds in one gram, according to one expert), see on 13:18–19. This response therefore brushes aside the request for increased faith: it is not the “amount” of faith that matters, but the power of the God in whom that faith is placed.

you can say to this mulberry tree. The Greek clause is indefinite, “you could say,” which may imply that they do not have even this minimal amount of faith yet. Or perhaps the indefinite formulation is to draw attention to the exaggerated example chosen: “You could say, but of course you would not.” To uproot a mulberry tree and plant it in the sea by a mere word (in itself a rather pointless, if spectacular, exercise) represents doing what is humanly impossible.

17:7–10 We are unworthy servants; we have only done our duty. The NIV’s regular use of “servant” for the Greek word for “slave” has unfortunately reduced the impact of this little parable. If the behavior depicted on the part of the master in 17:7 is socially unthinkable with a (hired) “servant,” how much more so with a (wholly owned) slave! (That was the point of the similar imagery in 12:37.) A slave, however tired he may be, does as he is told and expects no thanks for it. This may seem a bleak model for discipleship: is our God a slave driver? But the point is that the best we can do is still less than what we owe to God as our sovereign Lord; there is no place for preening and complacency in discipleship. “Unworthy” could also be translated “useless”; the same word is used in Matthew 25:30 for the slave who gained no profit for his master. We can never put God in our debt. Compare a similar saying by Rabbi Yohanan ben Zakkai: “If you have worked hard in keeping the Torah, do not claim merit for yourself, since that is what you were created for” (m. ’Abot 2:8).

17:11 along the border between Samaria and Galilee. In 9:51–56 Jesus had tried to set off through Samaria. If Luke’s travel narrative represents only a single journey, he seems to envisage Jesus now following instead the traditional route for Galilean Jewish pilgrims to festivals in Jerusalem, which skirted Samaria and went down the east side of the Jordan, recrossing to the west bank at Jericho (where he will arrive in 18:35).

17:12 They stood at a distance. This is what would be expected, rather than the boldly unconventional approach of the man with leprosy in 5:12. They did not approach Jesus, and this time we are not told that he touched them. As in 7:7, a word of healing was enough.

17:14 as they went, they were cleansed. Here we see another difference from the previous curing of leprosy. In that case, the healing was instant, and the command to go to the priest followed. To set off for Jerusalem (see on 5:14) before the healing was visible suggests a remarkable faith in Jesus’s power and the reliability of his word.

17:16 He threw himself at Jesus’ feet and thanked him. Now that the disease is cured, the man can be declare “clean.” His gratitude to the healer is natural, even though Jesus will correctly attribute the praise rather to his Father (17:18).

17:18 Has no one returned to give praise to God except this foreigner? Presumably the priest to whom he, as a Samaritan, must show himself would be in Samaria, not in Jerusalem, hence his separation from the other nine. Samaritans worshiped the same God, but Jews did not expect them to be truly pious. But this Samaritan, like the Gentile army officer (7:9), has shown faith that puts Israel to shame.

17:19 your faith has made you well. This formula is often a “performative utterance,” but not here, since the cure of the ten has already taken place, all of them presumably through similar “faith.” But this man’s overt praise of God is evidence of a spiritual health that Jews would not expect to find in a Samaritan.

Theological Insights

Each of the four sayings in 17:1–10 has a different focus. Some key insights are as follows.

1. The centrality of repentance and forgiveness. A saving relationship to God depends on our repentance and his forgiveness (3:3; 5:32; 13:3–5; 15:7, 10; 24:47; and note especially the parable of the lost son [15:11–32]), but here we see also the ethical implications, in that we are equally obliged to forgive each other in response to repentance, to “be merciful, just as your Father is merciful” (6:36).

2. Faith and miracle. Jesus’s dismissal of the request to “increase” faith disallows the notion that we can contribute (by the quantity of our faith) to what is God’s work, not ours. Everything is possible to those who call on God’s power, but that does not mean that the person who prays has carte blanche, irrespective of the suitability of what is prayed for.

3. The danger of spiritual pride. The medieval idea of “works of supererogation” was fundamentally wrong. There is nothing that “goes beyond” our duty to God (not even the Samaritan’s return to give thanks), and therefore there is no place for spiritual pride and self-satisfaction.

The story of the grateful Samaritan is a further contribution to Luke’s ongoing portrayal of God’s concern for the outsider and the presence of grace in the most unlikely places. See “Teaching the Text” below for more on this.

Teaching the Text

The sayings of 17:1–10 raise several pastoral issues that should be considered in a lesson or sermon:

What sort of “stumbling blocks” to another’s discipleship might Jesus have had in mind? What are examples of people whose Christian journey has been derailed by what other Christians have done or said (or not done or said)? Are there things in our own lives, individually or corporately, of which Jesus would say, “Watch yourselves” (17:3)?

Discuss the damage that results from an unforgiving attitude. Why do we find it so hard to forgive? It might help to draw attention to the parable that explores this issue in Matthew 18:23–35, and to the relevant clause in the Lord’s Prayer (Matt. 6:12; Luke 11:4). If repentance is a prerequisite of forgiveness, what do we do with someone who is apparently unrepentant?

Is 17:6 an encouragement to “adventurous” praying? Are there limitations that should be observed? How should we seek to encourage those who feel they do not have the faith to “expect great things from God”?

Does 17:7–10 mean we can never relax in our service for God? Is there a danger of discouragement through feeling that we can never do enough? Why may Jesus have felt it necessary to make this point about always being “useless slaves”?

The story of the ten lepers is often taught as a lesson on gratitude. Only one man returned to thank Jesus and we should act with similar gratitude. While this is certainly one point, in the context of Luke’s Gospel (and Acts) the parable’s greater message centers on the fact that this gratitude is shown by an “outsider,” a Samaritan rather than a Jew. In the overall scheme of Luke-Acts, the self-righteous in Israel reject the gospel, while outsiders receive it—sinners, tax-collectors, and eventually, Gentiles. In this sense the story parallels 7:36–50, where the sinful woman who anointed Jesus’s feet shows more love than Simon the Pharisee because she has received much greater forgiveness.

On the fact that the man is a Samaritan, remind listeners of Luke’s other references to Samaritans (9:51–56; 10:30–37; Acts 8:4–25), and contrast them with Matthew’s only such reference (Matt. 10:5). Why was this theme so important to Luke? There are at least two important reasons. First, the Samaritans—like sinners, tax collectors, lepers, prostitutes, and other outsiders—are among the “lost” that Jesus came to save (19:10). Second, in Acts, Luke’s second volume, the proclamation of the gospel in Samaria (Acts 1:8; 8:4–8) is essential for the outward expansion of the good news. Luke’s Gospel is quintessentially the “gospel for the outsider.”

Illustrating the Text

It is a serious matter to be the cause of a fellow disciple’s failure.

Film: Days of Wine and Roses, directed by Blake Edwards. This film (1962), though not a Christian one, shows powerfully the horror of leading someone astray and then being unable to restore them. In this well-acted film, Joe Clay, an alcoholic, falls in love with a beautiful girl, Kirsten, who is pure-hearted and loving. Soon, he begins to tempt her to drink with him.

After they marry, she gradually is drawn into the drinking because she wants to be with him, and his addiction is separating them. It is only a matter of time before both of them begin to spiral downward. Finally, Joe hits rock bottom, submits his life to a path of addiction recovery, realizes the terrible thing that he has done, and sets about trying to get Kirsten help. At the end of the movie, she is not on the path of healing. This is a chilling metaphor for the seriousness of prompting another’s failure.

We should be ready to forgive someone who is truly repentant.

Anecdote: The Gift of Peace, by Cardinal Bernardin. In these personal reflections (published in 1997) as he was dying of pancreatic cancer, the devout Chicago cardinal Bernardin (1928–96) tells about being falsely accused by a troubled young man, Steven. Bernardin, full of compassion, reaches out to him and hears his repentance and says a mass for him, noting, “In every family there are times when there is hurt, anger, or alienation. But we cannot run away from our family. We have only one family. . . . So, too, the Church is our spiritual family. Once we become a member, we may be hurt or become alienated, but it is still our family. Since there is no other, we must work at reconciliation.”1

One must develop a habit of gratitude, refusing to take God’s blessings for granted.

Popular Culture: The thank-you note is a last bastion in what journalist Mary Killen has called an “epidemic of discourtesy.” Even with the ease of communication via email or text messages, fewer and fewer people seem to be taking the time to thank others. And often, if thanks are given at all, it is only in a quick message that can hardly be described as articulate, memorable, or a product of much effort.

Quote: “God and a Grateful Old Man,” by Lewis B. Smedes. Smedes (1921–2002), a renowned author, ethicist, and theologian, wrote, “I have never met a grateful person who was an unhappy person. And for that matter, I have never met a grateful person who was a bad person. . . . All we need to be grateful is the insight to recognize a real gift when we get one. A gift is not just something we get for nothing.”2

Teaching the Text by R.T. France, Baker Publishing Group, 2016

Dictionary

Direct Matches

Clean

A holy God wants a holy people. He had described the nation of Israel as holy (cf. Exod. 19:5 6) but also wanted them to live holy lives and grow increasingly holy. Holiness came, in part, by keeping the law; an important part of the law was the concept of cleanness.

Cleanness does not refer to good hygiene, nor is it synonymous with morality, since a person could be unclean and still righteous. Cleanness allowed the OT believer to live a holy life and enabled that person to be made increasingly holy by “Yahweh, your sanctifier” (NIV: “the Lord, who makes you holy,” Lev. 20:8; cf. 21:8, 15, 23; 22:9, 16, 32; 31:13). Impurity traveled along four channels: sexuality (various discharges; e.g., nocturnal emission, menstruation, childbirth), diet (e.g., eating certain types of animals), disease (e.g., skin diseases, mildew), and death (i.e., contact with animal or human corpses). Impurities occurring naturally and unavoidably in the course of life (e.g., menstruation) were tolerated, representing no danger to the person or community as long as they were promptly addressed. Other impurities had to be avoided at all costs or else grave consequences would result to the person and community.

One prohibited impurity arose from eating food declared off-limits by God. All meat had to be thoroughly bled before being eaten (Gen. 9:3–4; Lev. 17:10–14; Deut. 12:16, 23). Edible land animals must both have a completely divided hoof and chew the cud (Lev. 11:3; Deut. 14:6), while water creatures had to have both fins and scales (Lev. 11:9; Deut. 14:9). Most birds were acceptable for food (exceptions are given in Lev. 11:13–19; Deut. 14:11–18), as were most insects (Lev. 11:20–23; Deut. 14:19–20) and some crawling animals (Lev. 11:29–31, 41–42).

Why did God declare certain things clean and others unclean? Some suggest that the distinction is arbitrary; the rules are given as a test of obedience. Others argue that the original audience knew of reasons now lost to us. Still others believe that God was protecting his people from disease. It is true that certain kinds of meat improperly prepared can transmit disease, but not all laws can be explained this way. Some believe that God identified things as clean because they represented a state of normalcy (e.g., fish normally propel themselves with fins, so those lacking fins are abnormal and thus unclean). A related view considers things as clean or unclean based on what they symbolized. So, for example, God identified objects as unclean if they were associated with death (e.g., vultures, corpses) because he is for life. Here again, it is difficult to explain all the laws by appeal to normalcy or symbolism.

Ceremonial cleansing is not just a topic in the OT; it appears in the opening chapters of the Gospels. Mary underwent the required purification rituals after Jesus’ birth (Luke 2:22–24), and Jesus “cleansed” people from leprosy, instructing them to carry out the Mosaic purification rituals (Matt. 8:2–4; Mark 1:40–42; Luke 5:12–14; 17:11–19; cf. Matt. 10:8; 11:5; Luke 4:27; 7:22).

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

Faith

Faith in the context of the OT rests on a foundation that the person or object of trust, belief, or confidence is reliable. Trust in Yahweh is expressed through loyalty and obedience. The theme of responsive obedience is emphasized in the Torah (Exod. 19:5). In the later history of Israel, faithfulness to the law became the predominant expression of faith (Dan. 1:8; 6:10). OT faith, then, is a moral response rather than abstract intellect or emotion.

Faith is a central theological concept in the NT. In relational terms, faith is foremost personalized as the locus of trust and belief in the person of Jesus Christ.

In the Gospels, Jesus is spoken of not as the subject of faith (as believing in God), but as the object of faith. In the Synoptic Gospels, faith is seen most often in connection with the ministry of Jesus. Miracles, in particular healings, are presented as taking place in response to the faith of the one in need of healing or the requester. In the Gospel of John, faith (belief) is presented as something that God requires of his people (6:28 29).

In the book of Acts, “faith/belief” is used to refer to Jews and Gentiles converting to following the life and teachings of Jesus Christ and becoming part of the Christian community. The book correlates faith in Christ closely with repentance (Acts 11:21; 19:18; 20:21; 26:18).

Paul relates faith to righteousness and justification (Rom. 3:22; 5:11; Gal. 3:6). In Ephesians faith is shown as instrumental in salvation: “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God” (2:8).

In Hebrews, faith is described as “being sure of what we hope for and certain of what we do not see” (11:1). Faith thus is viewed as something that can be accomplished in the life of the believer—a calling of God not yet tangible or seen. To possess faith is to be loyal to God and to the gospel of Jesus Christ despite all obstacles. In the Letter of James, genuine works naturally accompany genuine faith. Works, however, are expressed in doing the will of God. The will of God means, for example, caring for the poor (James 2:15–16).

In 1 Peter, Christ is depicted as the broker of faith in God (1:21), whereas in 2 Peter and Jude faith is presented as received from God (2 Pet. 1:1). In the Letters of John “to believe” is used as a litmus test for those who possess eternal life: “You who believe in the name of the Son of God, . . . you have eternal life” (1 John 5:13).

Foreigner

A person or group of people whose birthplace is other than the location in which they are currently residing. Genesis records God’s covenant relationship with Abraham and his promise to create a vast nation from Abraham’s offspring (Gen. 17:8 20). In the OT context, a foreigner is a person not born into the nation of Israel, determined by lineage traceable to Jacob, son of Isaac, son of Abraham. Foreigners in the land of Israel were allowed to partake of the Passover only if it was done in accordance with Israelite law (Exod. 12:48; Num. 9:14). The relationship between foreigners and the nation of Israel was not hostile. In fact, God reminds Israel of their own sojourn in Egypt and gives specific laws for the fair treatment of foreigners in their midst (Exod. 23:9; Lev. 19:10, 33–34; 23:22; 25:35; Deut. 10:19).

In the NT, the apostle Paul uses the concept with respect to a person’s relationship to the kingdom of God. In Ephesians he refers to those without Christ as being “excluded from citizenship in Israel and foreigners to the covenants of the promise” (Eph. 2:12), meaning that they exist outside of God’s kingdom. Conversely, those believing in Christ have received “adoption as children” (Gal. 4:5 NRSV), meaning that they are no longer foreigners and are now counted as citizens of God’s kingdom, as the offspring of the king clearly are.

Galilee

The northern region of Israel. Determining the region’s precise boundaries is difficult, but in Jesus’ time it appears to have encompassed an area of about forty-five miles north to south and twenty-five miles east to west, with the Jordan River and the Sea of Galilee forming the eastern border. Josephus divides the region into Upper and Lower Galilee. Upper Galilee contains elevations of up to about four thousand feet and is composed mostly of rugged mountains, while Lower Galilee reaches a maximum height of about two thousand feet and is characterized by numerous fertile valleys. Lower Galilee was the site of most of Jesus’ ministry.

Galilee appears several times in the OT (e.g., Josh. 20:7; 1 Kings 9:11; 1 Chron. 6:76). It was part of the land given to the twelve tribes (Josh. 19). Since Galilee was distant from Jerusalem, which played the most prominent part in Jewish history, much of its history is not mentioned in the OT. Many of the references that do occur are military references, such as Joshua’s defeat of the kings at the waters of Merom (Josh. 11:1 9) and the Assyrian removal of the northern kingdom of Israel (Isa. 9:1). However, its great beauty, particularly of mountains such as Carmel, Hermon, and Lebanon, was the source of numerous images and metaphors in the poetic and prophetic literature (e.g., Ps. 133:3; Isa. 33:9; 35:2; Jer. 46:18).

Galilee figures more prominently in the NT. Jesus came from Nazareth in Galilee and conducted much of his early ministry there. Luke specifically identifies Galilee as the place where Jesus’ ministry began before spreading to Judea (Luke 23:5; Acts 10:37). Galilee is also portrayed as the place where Jesus will reunite with his disciples following the resurrection (Mark 16:7) and where he gives them the Great Commission (Matt. 28:16–20).

Glory

The tangible presence of God, experienced as overwhelming power and splendor. The main Hebrew word referring to glory, kabod, has the root meaning “heavy” (1 Sam. 4:18), which in other contexts can mean “intense” (Exod. 9:3; NIV: “terrible”), “wealthy” (i.e., “heavy in possessions” [Gen. 13:2]), and “high reputation” (Gen. 34:19; NIV: “most honored”). When used of God, it refers to his person and his works. God reveals his glory to Israel and to Egypt at the crossing of the sea (Exod. 14:4, 17 19). He carefully reveals his glory to Moses after Israel’s sin with the golden calf in order to assure him that he will not abandon them (33:12–23).

In the NT the glory of God is made real in the person of Jesus Christ (John 1:14; Heb. 1:3). He is, after all, the very presence of God. When he returns on the clouds, he will fully reveal God’s glory (Matt. 24:30; Mark 13:26; Luke 21:27).

Jerusalem

The central city and capital of ancient Israel. Throughout its history, the city has also been referred to variously as Zion, Jebus, Mount Moriah, and the City of David.

The name “Jerusalem” occurs more than 650 times in the OT, particularly in the history of Israel, and in the NT more than 140 times. The OT prophets used the city as a symbol of God’s dealing with his people and his plan. Jerusalem is viewed collectively as God’s abode, his chosen place, and his sovereignty, while its destruction is also representative of God’s judgment on apostasy among his people (e.g., Jer. 7:1 15; 26:18–19; Mic. 3:12). The rebuilding of the city represents the hope and grace of God (e.g., Isa. 40:1–2; 52:1, 7–8; 60–62; Jer. 30:18–19; 31:38–39; Ezek. 5:5; Hag. 2:6–8; Zech. 8:3–8). Like the writers of the OT, the NT authors spoke of Jerusalem in metaphorical and eschatological terms. Paul used Jerusalem to contrast the old and the new covenants (Gal. 4:24–26), and the writer of Hebrews used it as the place of the new covenant, sealed through the blood of Jesus (Heb. 12:22–24). In Revelation the concept of a new Jerusalem is related to the future kingdom of God (Rev. 3:12; 21:1–22:5).

Jerusalem is located in the Judean hill country, about 2,700 feet above sea level. It borders the Judean desert to the east. The city expanded and contracted in size over various hills and valleys. There are two major ridges (Eastern and Western Hills) separated by the Tyropoeon Valley. The Eastern Hill contains a saddle, the Ophel Hill, and north of this is the traditional site of Mount Moriah, where later the temple was constructed. The Eastern Hill was always occupied, since the only water source is the Gihon spring, located in the Kidron Valley. Two other ridges were important for the city, as they were used for extramural suburbs, cemeteries, and quarries. To the east is the Mount of Olives, which is separated from the Eastern Hill by the Kidron Valley. To the west of the Western Hill is the Central Ridge Route, separated by the Hinnom Valley.

Leprosy

Mercy

Mercy is a distinguishing characteristic of the nature of God. God is called “the Father of mercies” (2 Cor. 1:3 NRSV [NIV: “Father of compassion”]). God is “rich in mercy” (Eph. 2:4; cf. 2 Sam. 24:14; Dan. 9:9). God’s mercy was demonstrated in his covenantal faithfulness to his people (1 Kings 8:23 24; Mic. 7:18–20). God redeemed the oppressed Israelites from slavery under Pharaoh because of his mercy, which was stirred when he heard their groaning and cry for help.

Jesus Christ lived a life full of mercy. He is, in a sense, the bodily manifestation of God’s mercy. Jesus expressed deep mercy whenever he saw the sick and the lost. The writers of the Gospels describe Jesus’ demonstrations of mercy when he healed the blind, the lame, the deaf, the leprous, the demon-possessed, and the dead (Matt. 9:36; 14:14; 20:34; Mark 1:41; 5:19; 6:34; 8:2; Luke 7:13; John 11:33). Jesus especially had compassion on the crowds, who did not have a spiritual leader, and he compared them to “sheep without a shepherd” (Matt. 9:36).

What is the proper response to God’s mercy and compassion? God expects believers to show the same kind of mercy toward other people. One of the best examples is the parable of the unmerciful servant (Matt. 18:23–35).

Priests

A priest is a minister of sacred things who represents God to the people and the people to God. The OT identifies priests of Yahweh and priests of other gods and idols. The only pagan priest that the NT mentions is the priest of Zeus from Lystra who wanted to offer sacrifices to Paul and Barnabas, whom the crowd mistook for deities (Acts 14:13). All other NT references build upon OT teaching about priests of Yahweh.

Early biblical history records clan heads offering sacrifices for their families (Gen. 12:7 8; 13:18; 22; 31:54; 46:1). Although the patriarchs performed these duties, they are never called “priests”; the only priests mentioned from this time are foreigners such as Melchizedek, the Egyptian priest of On, and Moses’ father-in-law Jethro (Gen. 14:18; 41:45, 50; 46:20; Exod. 3:1; 18:1). Whereas all Israelites could be called “a kingdom of priests and a holy nation” (Exod. 19:6), a distinctive priesthood came to light when God instructed Moses to prepare special priestly clothes for Aaron and his sons (Exod. 28). The high priest was distinguished from the others by more magnificent clothes. By failing to wear their special clothes while serving at the tabernacle, the priests would incur guilt and die (Exod. 28:43).

In NT times many priests exerted religious and civil power as leaders of the Sadducees and the Essenes. Some priests, such as Zechariah, were portrayed as righteous men (Luke 1:5–6). Others were said to have come to faith in Jesus (Acts 6:7). Supporting the role assigned by Moses, Jesus regularly required those whom he healed to show themselves to the priest. Even so, most Gospel references to priests underscore their opposition to Jesus’ ministry and the role they played in his trial and crucifixion. This opposition continued after the resurrection, as priests challenged the witness of the apostles. When Peter and John proclaimed that a crippled beggar had been healed by Jesus’ power, the priests and others jailed, interrogated, and forbade them from speaking in Jesus’ name (Acts 4:1–20). The Sanhedrin questioned Stephen about charges of blasphemy and speaking against the temple and the Mosaic law (6:11–7:1). Saul (Paul) received a letter of authority from the high priest to arrest Christians (9:1–2). Later, as a follower of Jesus, he stood trial before Ananias, who charged him before Felix (24:1), and a wider group of chief priests who charged him before Festus (25:1–3).

Hebrews uniquely highlights how the priesthood of Jesus surpassed the OT priesthood. The OT priests presented sin offerings, but their sacrifices needed to be repeated regularly, whereas Jesus, the faithful and merciful high priest, offered a sacrifice that never needed repeating and was available to everyone at all times. Jesus also surpassed the Aaronic priests because they first needed to offer sacrifices for their own sins, but he never sinned. Furthermore, since he offered the perfect sacrifice of himself, all people, not just priests, could draw near to God.

The NT develops the idea of a priesthood of all believers by taking the concept that Israel would be a kingdom of priests and transferring it to the church (1 Pet. 2:4–9; cf. Exod. 19:6). Reflecting the general biblical view of priesthood, believers offer spiritual sacrifices to God, represent God to the world by revealing his works of salvation, and represent the world to God through prayer. In the NT, the priesthood of believers is corporate; a priestly office in the church is never expressly mentioned.

Samaria

Samaria was the capital city of the northern kingdom of Israel. After the fall of Jeroboam I’s dynasty, and the rules of Baasha, Elah, and Zimri, the ruling center of the northern kingdom moved from Tirzah to Samaria during the rule of Omri (r. 882 871 BC), the first king of northern Israel’s third dynasty.

Samaria remained the capital of the northern kingdom of Israel until it fell to the Assyrians under Sargon II in 721 BC, when he deported most of the population to other areas of the Assyrian Empire (2 Kings 17:6). According to Sargon’s annals, he improved the city and populated it with peoples deported from other countries that he had conquered. The report of the fall of Samaria in 2 Kings 17:24 generally agrees with this. The populace of Samaria worshiped its own gods and the God of Israel as well.

Besides being the name of the capital city of the northern kingdom of Israel, “Samaria” was a name for the northern kingdom itself. The northern kingdom was always politically and economically more prosperous than Judah.

In the NT, Samaria is the region between Galilee and Judea through which Jews avoided traveling. By this time, there had been great animosity between the Jews and Samaritans for centuries. Luke lists Samaria as one of the regions to which Jesus’ disciples would be witnesses (Acts 1:8). The archaeological ruins of Samaria lie eight miles northwest of the modern city of Nablus. The town of Sabastia is located there today. See also Samaritans.

Save

“Salvation” is the broadest term used to refer to God’s actions to solve the plight brought about by humankind’s sinful rebellion and its consequences. It is one of the central themes of the entire Bible, running from Genesis through Revelation.

In many places in the OT, salvation refers to being rescued from physical rather than spiritual trouble. Fearing the possibility of retribution from his brother Esau, Jacob prays, “Save me, I pray, from the hand of my brother Esau” (Gen. 32:11). The actions of Joseph in Egypt saved many from famine (45:5 7; 47:25; 50:20). Frequently in the psalms, individuals pray for salvation from enemies that threaten one’s safety or life (Pss. 17:14; 18:3; 70:1–3; 71:1–4; 91:1–3).

Related to this usage are places where the nation of Israel and/or its king were saved from enemies. The defining example of this is the exodus, whereby God delivered his people from their enslavement to the Egyptians, culminating in the destruction of Pharaoh and his army (Exod. 14:1–23). From that point forward in the history of Israel, God repeatedly saved Israel from its enemies, whether through a judge (e.g., Judg. 2:16; 3:9), a king (2 Kings 14:27), or even a shepherd boy (1 Sam. 17:1–58).

But these examples of national deliverance had a profound spiritual component as well. God did not save his people from physical danger as an end in itself; it was the necessary means for his plan to save them from their sins. The OT recognizes the need for salvation from sin (Pss. 39:8; 51:14; 120:2) but, as the NT makes evident, does not provide a final solution (Heb. 9:1–10:18). One of the clearest places that physical and spiritual salvation come together is Isa. 40–55, where Judah’s exile from the land and prophesied return are seen as the physical manifestation of the much more fundamental spiritual exile that resulted from sin. To address that far greater reality, God announces the day when the Suffering Servant would once and for all take away the sins of his people (Isa. 52:13–53:12).

As in the OT, the NT has places where salvation refers to being rescued from physical difficulty. Paul, for example, speaks of being saved from various physical dangers, including execution (2 Cor. 1:8–10; Phil. 1:19; 2 Tim. 4:17). In the midst of a fierce storm, Jesus’ disciples cry out, “Lord, save us! We’re going to drown!” (Matt. 8:25). But far more prominent are the places in the Gospels and Acts where physical healings are described with the verb sōzō, used to speak of salvation from sin. The healing of the woman with the hemorrhage (Mark 5:25–34), the blind man along the road (Luke 18:35–43), and even the man possessed by a demon (Luke 8:26–39), just to name a few, are described with the verb sōzō. The same verb, however, is also used to refer to Jesus forgiving someone’s sins (Luke 7:36–50) and to his mission to save the lost from their sins (Luke 19:10). Such overlap is a foretaste of the holistic salvation (physical and spiritual) that will be completed in the new heaven and earth (Rev. 21–22). The NT Epistles give extensive descriptions of how the work of Jesus Christ saves his people from their sins.

Direct Matches

Clean

A holy God wants a holy people. He had described the nation of Israel as holy (cf. Exod. 19:5–6) but also wanted them to live holy lives and grow increasingly holy. Holiness came, in part, by keeping the law; an important part of the law was the concept of cleanness.

Old Testament

Since Israel could become holy only by being clean, it is no surprise that the law’s first mention of prohibited food is accompanied by a command to be God’s holy people (Exod. 22:31). Nor is it unexpected that when God explains the laws about clean and unclean food, he tells the Israelites twice to “be holy, because I am holy” (Lev. 11:44–47).

Cleanness (Heb. tahor) does not refer to good hygiene, nor is it synonymous with morality, since a person could be unclean and still righteous. Cleanness allowed the OT believer to live a holy life and enabled that person to be made increasingly holy by “Yahweh, your sanctifier” (NIV: “the Lord, who makes you holy,” Lev. 20:8; cf. 21:8, 15, 23; 22:9, 16, 32; 31:13). Before considering how ritual purity led to holiness, we should summarize the purity laws themselves.

Purity laws. Impurity traveled along four channels: sexuality (e.g., nocturnal emission, menstruation, childbirth), diet (e.g., eating certain types of animals), disease (e.g., skin diseases, mildew), and death (i.e., contact with animal or human corpses). Impurities occurring naturally and unavoidably in the course of life (e.g., menstruation) were tolerated, representing no danger to the person or community as long as they were promptly addressed. Other impurities had to be avoided at all costs or else grave consequences would result to the person and community.

Tolerated impurities. We can further divide tolerated impurities into minor and major. Minor impurities resulted from touching an animal carcass or touching someone with a major impurity. Minor impurities did not make one contagious and could be addressed simply. Major impurities resulted from touching a human corpse, having a skin disease, or experiencing a nocturnal emission or menstruation. With these, one became “contagious,” purification took longer, and a sacrifice was required.

In order to become clean, the contaminant must be removed, with removal occurring in different ways. Tolerated impurities were removed by washing (bathing, laundering clothes, and sprinkling with water). What could not be washed away must be physically taken away, whether through burial, burning, or removal from the camp (e.g., scapegoat; Lev. 16:20–22).

Cleansing took time; generally the more serious the impurity, the longer the time, from one day for those who touch a dead animal, up to eighty days following the birth of a female child. Some tolerated impurities required sacrifices, with the animal’s blood being sprinkled against the side of the altar and poured out at its base (Lev. 5).

Ritual actions might accompany the sacrifices. For example, a person who had been healed of a contagious skin disease was to bring two live, clean birds to the priest. One bird was to be killed and its blood mixed with water, which was then sprinkled on the person. The other bird was dipped into the blood/water mixture and released, symbolizing the removal of the uncleanness. In the ritual of the red heifer (Num. 19), a combination of water and ashes was used to purify those who had touched a corpse.

Impurities to be avoided. Unlike the tolerated impurities that could not be avoided, certain objects and actions were completely off-limits to the holy people of God. Intentional violation brought more serious consequences, even being “cut off” from the community. Although it is unclear exactly what it meant to be cut off—perhaps excommunication, capital punishment, vulnerability to an untimely death, loss of progeny, or separation from one’s ancestors after death—the threat was ominous.

Other prohibited impurities included what might be more readily identified as sinful acts. Sexual immorality (Lev. 18:6–25), idolatry (20:2–5), consulting mediums (20:6), and murder (Num. 35:33–34) defiled people and land. If such offenses were not “cleansed,” God would judge, whether by natural disaster (Isa. 24:1–13) or exile (Isa. 64:6–7; Mic. 2:10).

Reasons for the laws. Why did God declare certain things clean and others unclean? Some suggest that the distinction is arbitrary; the rules are given as a test of obedience. Others argue that the original audience knew of reasons now lost to us. Still others believe that God was protecting his people from disease. It is true that certain kinds of meat improperly prepared can transmit disease, but not all laws can be explained this way. Some believe that God identified things as clean because they represented a state of normalcy (e.g., fish normally propel themselves with fins, so those lacking fins are abnormal and thus unclean). A related view considers things as clean or unclean based on what they symbolized. So, for example, God identified objects as unclean if they were associated with death (e.g., vultures, corpses) because he is for life. Here again, it is difficult to explain all the laws by appeal to normalcy or symbolism.

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

First, these laws made possible access to the sanctuary, where holiness could be expressed and developed. The law of Moses contains repeated and stern reminders that those who are unclean may not “go to the sanctuary” (Lev. 10:10; 12:4; 15:31; Num. 19:13, 20). Only the clean could approach a holy God and participate in the rituals that demonstrated and developed their holiness.

Second, these rituals also fostered holiness by teaching the Israelites about impurity. Israel’s neighbors associated impurity with demons, but God indicated that it would be an Israelite’s uncleanness, not demonic activity, that kept that person from living a holy life.

Third, these purity laws taught the Israelites about the holy God, whom they were to imitate. If even innocent and otherwise good experiences prevented their association with him, God must be very holy indeed. These laws also reinforced God’s authority over every aspect of their lives. He determined when they could come to the sanctuary, but also what they could eat and when they could have sexual intercourse. These laws also reminded Israel that it was this same God who had provided a way to be clean and thereby holy. Cleansing was costly and humbling, but it was possible, coming as a gracious gift from God.

Fourth, a very practical consequence of these laws was to keep the Israelites separate from their neighbors. Not only were the Israelites to avoid pagan practices (e.g., rituals associated with mourning the dead; Lev. 19:27), but also they were to limit social contact with their pagan neighbors. Laws governing what could be eaten and how those animals must be slaughtered would help see to that. God was concerned that his people not be corrupted by their neighbors (cf. Deut. 7:1–6; 14:1–3).

New Testament

Ceremonial cleansing appears in the opening chapters of the Gospels. Mary underwent the required purification rituals after Jesus’ birth (Luke 2:22–24), and Jesus “cleansed” people from leprosy, instructing them to carry out the Mosaic purification rituals (Matt. 8:2–4; Mark 1:40–42; Luke 5:12–14; 17:11–19; cf. Matt. 10:8; 11:5; Luke 4:27; 7:22).

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

The NT identifies the church as God’s holy people, called to be holy as he is holy (1 Pet. 1:16). Holiness still required purity, now manifested more ethically than physically. That is, one became unclean through sinful actions such as lying (1 Thess. 2:3) and licentiousness (Eph. 4:19) rather than by, for example, contact with a corpse. In the OT, all Israel was declared holy but was to live out that holiness in daily life. Purity came through ritual actions such as sacrifice and washing, with the assistance of a priest. So it is in the NT, though the sacrifice is now the once-for-all offering of Christ on the cross (Heb. 9:13–14; 1 John 1:7) as applied in the waters of baptism (Eph. 5:26; 1 Pet. 3:21) and assisted by Jesus the great high priest and by the priesthood of believers (2 Cor. 7:1; Heb. 4:14; James 4:8; 1 Pet. 1:22). Thus purified, believers can go on to live holy lives and become increasingly holy. Although the Testaments differ on the causes and solutions for uncleanness, they agree that a holy people has always been God’s goal, and that cleanness is a means to that end.

Cleaned

Old Testament

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

New Testament

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

Cleanness

Old Testament

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

New Testament

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

Leprosy

It is important to distinguish biblical leprosy, which was primarily a discoloration of the skin, from Hansen’s disease, what we today call “leprosy.” Lepers were ritually impure, which caused them to be ostracized by other Israelites and banished from God’s presence (Lev. 13:45–46). They were one of three types of people who were to be excluded from the camp of Israel (Num. 5:1–4). Moderns are slow to draw a correlation between physical illness and moral failure, but the ancients rarely made a distinction between the aesthetic and the moral: ugly is evil, beautiful is good. The leper’s physical deformation would have been perceived by many as the outworking of a moral flaw. Some believed that leprosy was God’s judgment for slander. God judged Miriam with leprosy (Num. 12:10). God healed Naaman from leprosy through Elisha (2 Kings 5:1–14). Jesus cleansed several people from leprosy (Matt. 8:1–4 pars.; Luke 17:11–19). Of special significance is his willingness to touch the leper, which, were it not for the emanating purity of the Holy Spirit, would have rendered him impure. But instead the leper was purified.

Pity

To pity someone is to feel or express compassion toward that person. Of the two main Hebrew verbs translated “pity,” khus describes an attitude of merciful kindness toward a person (Deut. 25:12), and khamal refers to sparing someone from something negative (Lam. 2:2). When khus and khamal occur in the same sentence, the NIV generally translates them “pity” and “spare” respectively (e.g., Deut. 13:8; Ezek. 7:4). The Greek eleeō can also be translated “to have mercy” (Luke 17:13 NASB), while splanchnizomai graphically depicts compassion (Luke 10:33), as splanchna, from which splanchnizomai is derived, is the Greek word for “intestines” (compare English: “My heart goes out to you”).

Most often, when “pity” occurs in the Bible, lack of pity is under discussion. The Israelites were to show no pity to the Canaanites (Deut. 7:16), nor were they to pity those who violated the Mosaic law (Deut. 19:21; 25:11–12). God repeatedly warned the Israelites that he would show them no pity when he judged them (Isa. 9:17; Jer. 13:14; Ezek. 7:4). However, God does express pity (Ezek. 16:5–6; Zech. 8:14–15), particularly through Jesus Christ (Matt. 18:27; Mark 9:22; Luke 17:13–14) and Christians (1 John 3:17).

Secondary Matches

The following suggestions occured because Luke 17:11-19 is mentioned in the definition.

Cleanliness

Old Testament

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

New Testament

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

Disabilities and Deformities

(Disabilities; Disability; Deformity; Deformities; Sickness] The Bible often speaks of health, healing, disease, and illness. Good health was a sign of God’s favor, and healing was also the work of God and his divinely empowered agents. These agents included the prophets (1 Kings 17:8–23; 2 Kings 5:1–15), the apostles (Acts 3:1–10), and the messiah (Mal. 4:2). The divine prerogative of Jesus was to heal (Mark 1:32; 6:56; Matt. 4:23; 8:16; 15:30; 21:14; Luke 6:10, 17–19), and miraculous healings were a sign of his messianic office (Luke 7:20–23). Disease, on the other hand, was regarded as a sign of God’s disfavor. Within a covenantal context, God could send disease to punish the sinner (Exod. 4:11; 32:35).

The Bible assigns a wide variety of names to various diseases and their symptoms. These terms are nontechnical and generally descriptive. Some are uncertain in meaning. In most cases they describe the symptoms of the disease, not the disease itself. Diagnosis often was based on incomplete observation and nonclinical examination. The Bible also presupposes supernatural intervention in the life of a person. Healing occurred when God’s agents touched individuals, cast out demons, and resurrected the dead.

Ancient Near Eastern Influences

In the ancient Near East the knowledge of disease and medicine was precritical. Bacteria and viruses were virtually unknown. Mesopotamian literature contains many references to medicine, physicians, and medical practice. Minerals, salts, herbs, and other botanicals were used to make up treatments. Babylonian physicians also administered prescriptions accompanied by incantations. Disease was considered to be the result of a violation of a taboo or possession by a demon. The Code of Hammurabi (1750 BC) includes laws regulating the practice of medicine and surgery by physicians. In Egypt medicine and healing were connected to the gods. Tomb paintings and several papyrus documents describe the developing state of Egyptian medicine, pharmacy, and surgery.

Greek physicians admired and sought to learn the skills of the Egyptians. However, the early Greek doctor Hippocrates (460–370 BC), called the “Father of Medicine,” is credited with being the first physician to reject the belief that supernatural or divine forces cause illness. He argued that disease is the result of environmental factors, diet, and living habits, not a punishment imposed by the gods.

It is clear that the biblical world shared with the ancient Near East the same types of maladies common to tropical or subtropical climates. These include malaria, tropical fevers, dysentery, and sunstroke. The tendency of the hot climate to produce frequent droughts and famine certainly contributed to similar types of diseases throughout the Fertile Crescent. Additionally, it must be remembered that Palestine was a land bridge between the Mesopotamian and Egyptian worlds. Migrations carry not only goods and products, but also parasites, communicable disease, and epidemics.

Biblical Concept of Disease

The religious tradition of the Hebrews repudiated the magical or demonic origin of disease. Hence, moral, ethical, and spiritual factors regulated disease and illness. This was true for the individual as well as the community. The Hebrews, like the Egyptians, also recognized that much sickness arose from the individual’s relationship to the physical environment. Great stress was placed on hygiene and preventive medicine.

Pentateuchal legislation offered seven covenantal principles designed to prevent the possibility of disease and sickness: (1) Sabbath observance for humans, animals, and the land, which enforced regular periods of rest (Gen. 2:3); (2) dietary regulations, which divided food into efficient categories of clean and unclean (Lev. 11); (3) circumcision, which carried physical benefits as well as religious and moral implications (Gen. 17:9; circumcision is the only example of Hebrew surgery); (4) laws governing sexual relationships and health, including a list of forbidden degrees of marital relationships (Lev. 18–20); (5) provisions for individual sexual hygiene (Lev. 15); (6) stipulations for cleanliness and bodily purification (Lev. 14:2; 15:2); (7) sanitary and hygienic regulations for camp life (Num. 31:19; Deut. 23:12).

In NT times magical charms and incantations were used along with folk remedies in an effort to cure disease. Jesus repudiated these means. He also suggested that sickness and disease were not direct punishments for sin (John 9:2). In the Sermon on the Mount (Matt. 5–7), Jesus confirmed that the ethical and religious standards of the new covenant promoted the total health of the community and the individual.

Circulatory Diseases

Nabal most likely suffered a cerebrovascular accident or stroke (1 Sam. 25:36–38). After a heavy bout of drinking, his heart “died” (KJV; NIV: “failed”), and he became paralyzed, lapsed into a coma, and died ten days later. Psalm 137:5–6 may contain a clinical example of the symptoms of stroke. The psalmist wrote, “If I forget you, Jerusalem, may my right hand forget its skill. May my tongue cling to the roof of my mouth if I do not remember you.” This description points to a paralysis of the right side of the body (right hemiplegia) and the loss of speech (motor aphasia) that result from a stroke on the left side of the brain. Basically, the exiled psalmist is wishing upon himself the effects of a stroke if he held anything other than Jerusalem as his highest priority. Some have considered the collapse of Uzzah when he reached out to stabilize the ark of the covenant (2 Sam. 6:6–7) to be the consequence of an apoplectic seizure. But since no actual paralysis was described and death occurred immediately, this seems unlikely. It is more probable that God struck him down with an aortic aneurism or a coronary thrombosis.

Paralysis

A possible case of paralysis may be described in the shriveled (atrophic) hand of Jeroboam I (1 Kings 13:4–6). In an angry outburst Jeroboam ordered the arrest of a prophet who condemned the altar at Bethel. When Jeroboam stretched out his hand, it “shriveled up, so that he could not pull it back.” Several complicated diagnoses have been offered to explain the “withered” hand, but it is possibly an example of cataplexy, a sudden loss of muscle power following a strong emotional stimulus. After intercession by the man of God, and the subsiding of the emotional outburst, the arm was restored.

The threat against the faithless shepherd of God’s people (Zech. 11:17), which included a withered arm and blindness in the right eye, may refer to a form of paralysis known as tabes dorsalis, or locomotor ataxia. Knifelike pains in the extremities and blindness characterize this disease.

Paralysis is frequently mentioned in the NT (Matt. 8:6; 9:2, 6; 12:10; Mark 2:3–5, 9, 10; 3:1, 3, 5; Luke 5:18, 24; 6:6; John 5:3; Acts 9:33; Heb. 12:12). The exact diagnosis for each of these cases remains uncertain.

The physician Luke’s use of the Greek medical term paralelymenos (Luke 5:18, 24) suggests that some of these cases were caused by chronic organic disease. Others clearly were congenital (Acts 3:2; cf. 14:8). It is not necessary to rationalize the origin of these examples of paralysis as hysteria or pretense. The NT writers regarded the healing of these individuals by Jesus and the apostles as miraculous.

Mental Illness and Brain Disorders

Cases of mental disease are generally described in the Bible by noting the symptoms produced by the disorder. The particular cause of a mental illness in the NT is often blamed on an unknown evil spirit or spirits (Luke 8:2). Such spirits, however, were subject to God’s control and operated only within the boundaries allowed by him (1 Sam. 16:14–16, 23; 18:10; 19:9). Accordingly, in the OT “madness” and “confusion of mind” were regarded as consequences of covenantal disobedience (Deut. 28:28, 34).

It has been argued that King Saul displayed early indications of personality disorder. Symptoms included pride, self-aggrandizement (1 Sam. 11:6; 13:12; 15:9, 19), and ecstatic behavior (10:11–12). A rapid deterioration in Saul’s character transpired after David was anointed and became more popular (16:14; 18:10–11). Since Saul demonstrated fear, jealousy, a sense of persecution, and homicidal tendencies, some scholars argue that he suffered from paranoid schizophrenia.

Nebuchadnezzar suffered a rare form of monomania in which he lived like a wild beast in the field eating grass (Dan. 4:33). David, in order to save his own life, feigned insanity or perhaps epilepsy before the Philistine king Achish (1 Sam. 21:12–15).

In the NT, individuals with mental disorders went about naked, mutilated themselves, lived in tombs (Mark 5:2), and exhibited violent behavior (Matt. 8:28). Such mental disorientation was often linked to demon possession. Examples include the Syrophoenician’s child (Matt. 15:22; Mark 7:25), the demoniacs at Gerasa (Matt. 8:28; Mark 5:2; Luke 8:27) and Capernaum (Mark 1:23; Luke 4:33), a blind and mute demoniac (Matt. 12:22; Luke 11:14), and a fortune-telling slave girl (Acts 16:16). While such behavior is clinically suggestive of paranoid schizophrenia or other mental disorders, the mind-controlling influence of some extraneous negative force cannot be ruled out.

Epilepsy (grand mal) causes the afflicted person to fall to the ground, foam at the mouth, and clench or grind the teeth (Matt. 17:15; Mark 9:17–18; Luke 9:39). The description of Saul falling to the ground in an ecstatic state (1 Sam. 19:23–24) and Balaam falling with open eyes may be indicative of an epileptic seizure. In the NT, Jesus healed many who suffered from epilepsy (Matt. 4:24; 17:14–18; Mark 9:17–18; Luke 9:38–42). Some scholars have linked the light seen by Paul on the road to Damascus with the aura that some epileptics experience prior to a seizure. His subsequent blindness has also been attributed to the epileptic disturbance of the circulation of the blood in the brain.

Childhood Diseases

The cause of the death of the widow’s son at Zarephath is unknown (1 Kings 17:17–22). The death of the Shunammite woman’s son has been attributed to sunstroke (2 Kings 4:18–37), although a headache is the only symptom recorded (v. 19). In both cases there is too little evidence to present an accurate diagnosis.

In the first case, the boy at Zarephath stopped breathing (1 Kings 17:17). This may leave the door open to argue that Elijah resuscitated the child. However, in the second case, the text clearly states that the Shunammite boy died (2 Kings 4:20), implying a resurrection.

Infectious and Communicable Diseases

Fever and other calamities are listed among the punishments for covenantal infidelity (Deut. 28:22). Three different types of fever may be intentionally described here: “fever,” “inflammation,” and “scorching heat” (ESV: “fiery heat”). Fever is also mentioned frequently in the NT (Matt. 8:15; Mark 1:30–31; Luke 4:38–39; John 4:52; Acts 28:8). Both Jesus and Paul healed individuals who had a fever. A number of these fevers were likely caused by malaria, since the disease was known to be endemic to the Jordan Valley and other marshy areas in Palestine.

Several epidemics in which numerous people died of pestilence or plague are mentioned in the OT (Exod. 11:1; 12:13; Num. 14:37; Zech. 14:12). The fifth plague of Egypt (Exod. 9:3–6) has been attributed to Jordan Rift Valley fever, which is spread by flies. Bubonic plague has been blamed for the malady that struck the Philistines (1 Sam. 5–6). However, it may have been the result of a severe form of tropical dysentery. Acute bacillary dysentery contracted in the military camp may also have been responsible for the epidemic that killed a large number of the Assyrian army (2 Kings 19:35).

Parasitic Diseases

Some scholars have repeatedly argued that the “fiery serpents” (NIV: “venomous snakes”) encountered by Moses and the children of Israel (Num. 21:6–9) were in reality an infestation of the parasitic guinea worm (Dracunculus medinensis). Microscopic fleas ingested in drinking water carry the larvae of this slender nematode into the body. The larvae move from the digestive tract to the skin. The adult worm, which may grow to a length of several feet, discharges its eggs into an ulcer on the skin. Death of the host occurs because of the resulting infection of the skin ulcers.

After the conquest of Jericho, Joshua cursed the individual who would endeavor to rebuild the city (Josh. 6:26). Later, Hiel of Bethel attempted to rebuild the city and lost two of his sons as a result of the curse (1 Kings 16:34). Elisha was then asked to purify the bad water at Jericho in order to allow a new settlement (2 Kings 2:19). Elisha obliged by throwing salt into the spring and thereby making the water potable (2:20–22). Recent archaeological study has discovered the remains of certain snails in the mud-bricks used to construct Jericho in the Bronze Age. These types of snails are now known to serve as intermediate hosts for the flatworm parasite that can cause schistosomiasis. The Schistosoma haematobium trematode infects the urinary tract and the bladder. It is possible that this type of parasite was responsible for the death of Hiel’s two sons.

In NT times, Herod Agrippa apparently died of the complications of a parasitic disease, perhaps being infested by the larvae of flies (myiasis) in the bowels. Luke mentions that he was “eaten by worms” (skōlēkobrōtos [Acts 12:23]). The father of Publius also suffered from dysentery (Acts 28:8).

Physical Deformities and Abnormalities

Individuals with deformities were disqualified from priestly service (Lev. 21:18–20). The list included lameness, limb damage, and dwarfism. The deformities mentioned here might have been congenital or acquired. Mephibosheth was dropped by his nurse (2 Sam. 4:4) and perhaps suffered damage to the spinal cord. Jacob possibly sustained injury to an intervertebral disk (Gen. 32:32) causing a deformity and a limp. The woman who was “bent over” (Luke 13:10–17) might have suffered from an abnormality of the spine similar to scoliosis. It is difficult to ascertain the origin of the “shriveled hand” of the unnamed individual healed by Jesus (Matt. 12:10–13; Mark 3:1–5; Luke 6:6–10). It could be congenital in character or a paralysis caused by any number of factors.

Diseases and Disabilities of the Eyes and Ears

Physical blindness is mentioned several times in the Bible. Blindness excluded one from serving as a priest (Lev. 21:18, 20). Blindness and deafness, however, were disabilities requiring special care from the community (Lev. 19:14; Deut. 27:18). The “weak eyes” of Leah may refer to an eye condition (Gen. 29:17).

Blindness in the biblical world was caused by various factors. Leviticus 26:16 speaks of a fever that destroys the eyes. Flies probably were responsible for much of the conjunctivitis found in children. John 9:1 mentions congenital blindness, which Jesus cured using mud made from spittle and dirt (John 9:6). In Mark 8:22–26 Jesus healed a blind man by spitting in his eye and laying hands on him (cf. Matt. 20:34 with Mark 10:52).

Congenital deafness would also be associated with mutism and speech defects because a child learning to speak depends on imitation and mimicry. Jesus healed a man who was deaf and could barely talk (Mark 7:32–37). The man’s inability to say much possibly pointed to a loss of hearing early in life.

Skin Conditions

Various skin and hair abnormalities are described in the Bible. Some made the individual unclean (Lev. 13:30; 14:54). The OT speaks of “the boils of Egypt” (Deut. 28:27; cf. Exod. 9:9). Skin ailments included tumors, festering sores, boils, infections, and the itch (Deut. 28:27, 35; Isa. 3:7). Job complained of a litany of ailments: broken and festering skin (7:5), multiple wounds (9:17), black peeling skin and fever (30:30), gnawing bone pain (2:5; 19:20; 30:17), insomnia (7:3–4), and wasting away (33:21). These symptoms have been diagnosed as indications of yaws or eczema. A poultice made of figs cured Hezekiah’s boil (2 Kings 20:7).

Leprosy was once thought to be a common problem in the biblical world. Leprosy (Hansen’s disease) is a slow, progressive chronic infectious disease caused by a bacterium. Symptoms include loss of sensation and loss of parts of the body. Evidence for this type of disease in Palestine is rare. Uzziah may have had a true case of Hansen’s disease. He was quarantined until the day he died (2 Chron. 26:21).

Scholars now suggest that the symptoms of the disease described in the Bible do not fit this pattern and thus do not signify leprosy (Hansen’s disease) as it is known today. Instead, the word that English versions translate as “leprosy” (Heb. root tsr’) probably refers to different types of infectious skin disease, often characterized by a long-standing, patchy skin condition associated with peeling or flakiness and redness of skin. Evidence points more toward psoriasis, fungal infections, or dermatitis.

This disease could appear in humans (Lev. 14:2), on buildings (14:34), and on clothing (14:55). It was not limited to the extremities but could occur on the head (14:42–44). It could run its course quickly (13:5–8). It made the individual ceremonially unclean, but it was also curable (Lev. 14:3; 2 Kings 5:1–27). Individuals with the disease were not necessarily shunned (2 Kings 7; Matt. 26:6 // Mark 14:3). Moses (Exod. 4:6), Miriam (Num. 12:10), and Naaman experienced this type of skin disease (2 Kings 5:1–27). Jesus healed many suffering from skin ailments (Matt. 8:2–3; Mark 1:40–42; Luke 5:12–13), including the ten “men who had leprosy” (Luke 17:12–14).

Ailments of an Unknown Nature

Some cases in the Bible present insufficient evidence for scholars to render a clear diagnosis. King Asa suffered a disease in his feet (2 Chron. 16:12). However, in the OT the Hebrew expression for “feet” is sometimes used euphemistically for the sexual organs (Judg. 3:24 KJV). Because of this, the exact nature of the disease is ambiguous. Jehoram was afflicted with “an incurable disease of the bowels” (2 Chron. 21:18–19). Other unknown ailments factor in the deaths of the firstborn son of David and Bathsheba (2 Sam. 12:15), of Jeroboam’s son in infancy (1 Kings 14:17), of Elisha (2 Kings 13:14), and of Ezekiel’s wife (Ezek. 24:16).

Diseases and Physical Abnormalities

Ancient Near Eastern Influences

Biblical Concept of Disease

Circulatory Diseases

Paralysis

Mental Illness and Brain Disorders

Childhood Diseases

Infectious and Communicable Diseases

Parasitic Diseases

Physical Deformities and Abnormalities

Diseases and Disabilities of the Eyes and Ears

Skin Conditions

Ailments of an Unknown Nature

Doctor

Ancient Near Eastern Influences

Biblical Concept of Disease

Circulatory Diseases

Paralysis

Mental Illness and Brain Disorders

Childhood Diseases

Infectious and Communicable Diseases

Parasitic Diseases

Physical Deformities and Abnormalities

Diseases and Disabilities of the Eyes and Ears

Skin Conditions

Ailments of an Unknown Nature

Gestures

In the Bible, gestures are made with either parts of the body or items, such as clothing and rings, directly connected to the body. For this reason, it makes sense to classify biblical gestures in relation to the different body parts that are identified with the gestures. It is, however, challenging to know where to draw a line on classifying a gesture. For example, a devious person is described in Prov. 6:13 as one “who winks maliciously with his eye, signals with his feet and motions with his fingers.” It is unclear whether this is a single gesture or multiple ones, and whether all signify different things or the same thing.

Head

Gestures that relate to the head range from simple head motions to semiviolent acts such as hair pulling. Simple head motions include lifting of one’s head in honor (Gen. 40:13), bowing one’s head in mourning (Ps. 35:14), tossing one’s head in mockery and derision (2 Kings 19:21), and shaking one’s head as insult (Ps. 22:7; Mark 15:29).

A common action is the shaving of the head, which can be for purification (Lev. 14:8–9; Num. 6:9; 8:7 [includes all body hair]), mourning (Deut. 21:11–13; Job 1:20; Isa. 15:2; Jer. 16:6; 47:5; 48:37; Ezek. 27:31; Amos 8:10; Mic. 1:16), remorse (Jer. 41:5), or shaming (Jer. 2:16). However, priests are forbidden from shaving their heads even in mourning (Lev. 21:5; Ezek. 44:20), while the high priest is to wear a turban on his head during sacrificial duties (Exod. 29:6).

Anointing of the head is done when a priest or king is installed (Exod. 29:7; Ps. 23:5) or simply as a sign of God’s goodness and blessing on a person (Eccles. 9:8). Blessing may also involve placing a hand on the head of the person being blessed (Gen. 48:14–18; Exod. 29:19), while the same gesture on the head of sacrificial animals is a symbolic means of transferring sin (Lev. 3:2, 8, 13; 4:4, 15, 24, 29, 33; 8:18, 22).

In the OT, a woman’s head can be shaved in mourning (Deut. 21:12–13; cf. Jer. 47:5), but in the NT, a shaved head can be a cause for disgrace (1 Cor. 11:5–6).

Face. Facial gestures range from expressions to actions such as touching or covering the face. A face can be downcast in anger (Gen. 4:5–6) or bowed to the ground in honor (Gen. 48:12), in dejection (Josh. 7:6), in humility (Ruth 2:10), in worship (2 Chron. 20:18; Ps. 138:2), in subjection, supplication, reverence (1 Sam. 20:41; 25:41; 28:14; 2 Sam. 14:4, 22; 18:28; 24:20; 1 Kings 1:23; 1 Chron. 21:20), or in dread (e.g., Moses before Yahweh [Exod. 3:6]).

The face can be covered or veiled as an indication of uncleanness (Lev. 13:45), in grief/mourning (2 Sam. 19:4; Ezek. 24:17), in resignation (1 Kings 19:13), with intent to deceive in adultery (Job 24:15), or in horror of judgment (Esther 7:8; Ezek. 12:6, 12). It can also be buried in the dust in remorse (Lam. 3:29).

God can be described as hiding or turning away his face against wickedness and evil (Deut. 31:18; 32:20; Ps. 34:16; Isa. 8:17; Jer. 33:5; Ezek. 7:22; 15:7; 20:46; 21:2) or in an act of withholding blessings (Job 13:15; Pss. 10:1; 13:1; 27:9; 30:7; 34:16; Isa. 54:8; 59:2; 64:7). God can also turn his face toward a place in judgment (Ezek. 4:3, 7; 6:2). In 1 Sam. 5:3–4 the idol of the Philistine god Dagon falls facedown before the ark of the covenant, apparently overpowered by Yahweh.

Acts of humiliation or dishonor can involve spitting in the face (Num. 12:14; Deut. 25:9; Job 17:6; 30:10; Isa. 50:6), slapping the face (1 Kings 22:24; 2 Chron. 18:23; Job 16:10; Lam. 3:30; Mic. 5:1), pulling a skirt up over someone’s face in shaming judgment (Jer. 13:26; Nah. 3:5), and hooking and dragging someone by the nose (2 Kings 19:28). Although being struck on the cheek is humiliating, Jesus instructs his disciples to “turn the other cheek” as a sign of resistance to violence (Matt. 5:39; Luke 6:29).

One can lift one’s face in worship (2 Kings 20:2; Job 22:26; Isa. 38:2) or in confidence (Job 11:15) and can fail to lift it in shame and disgrace (Ezra 9:6). Although the shaving of beards in mourning is common practice (Ezra 9:3; Isa. 15:2; Jer. 41:5; 48:37), the forced shaving of beards is an act of shaming and insulting (2 Sam. 10:4; 1 Chron. 19:4–5; Isa. 7:20; 50:6).

Eyes. Winking the eye is perceived as an evil, deceptive, or malicious act (Ps. 35:19; Prov. 6:13; 16:30). Eyes can be lifted up in worship and expectation (Pss. 121:1; 123:1).

Mouth. Pursed lips can characterize an evil person (Prov. 16:30), while a hand can be clapped over the mouth in awe and submission (Job 21:5; 40:4). Psalm 72:9 looks to the righteous king before whom the desert tribes will bow and whose “enemies lick the dust” in defeat.

Ears. An Israelite slave for life is to have a hole punched through his or her earlobe, held against a doorpost, with an awl (Exod. 21:6; Deut. 15:17). Blood is sprinkled on the lobe of the right ear for purification (Exod. 29:20; Lev. 8:23–24; 14:17), while supplication can be described as asking for the turning of an ear (2 Kings 19:16; Ps. 31:2). Turning one’s ear signifies paying attention or taking something to heart (Ps. 49:4; Prov. 4:20; 5:13).

Neck. The neck can be adorned (Song 1:10) as a sign of pride and honor (Gen. 41:42; Judg. 5:30; Prov. 1:9; Ezek. 16:11) or outstretched in arrogance (Ps. 75:5 TNIV: “Do not lift your horns against heaven; do not speak with outstretched neck”). Jeremiah put a yoke on his neck as a prophetic sign of the approaching Babylonian conquest (Jer. 27–28). While putting someone’s neck in a yoke is an act of triumphal conquest (Ps. 105:18), stepping on the neck of a subdued enemy is an act of subjugation and humiliation (Josh. 10:24).

Body

Nakedness in public is considered shameful (Gen. 9:22–23; Nah. 3:5; Rev. 3:18), so that it is sometimes pictured as part of divine judgment (Deut. 28:48; Isa. 47:2–3; Lam. 1:8; Mic. 1:11) or as a sign of promiscuity (Isa. 57:8; Ezek. 16:36). An unkempt body can be a sign of mourning, as it is for Mephibosheth (2 Sam. 19:24). A certain kind of body covering is a sign of marriage proposal or protection (Ezek. 16:8; 23:18; Hos. 2:9). Body dismembering, even in war, is an act of humiliation (2 Sam. 4:12).

Chest. In self-mortification, one can pound one’s chest in mourning (Ezek. 21:12) or in remorse (Jer. 31:19; Luke 18:13). The breasts of sacrificial animals are waved before God as a “wave offering” before being eaten (Exod. 29:26; Lev. 7:30; Num. 6:20).

Hand, arm. Hand gestures include motions such as lifting hands in worship, clapping hands in joy, and clapping a hand over one’s mouth in awe. The expression “outstretched arm” (Exod. 6:6; Deut. 4:34; 5:15; 7:19; 9:29; 11:2; 26:8; 1 Kings 8:42; 2 Kings 17:36; 2 Chron. 6:32; Ps. 136:12; Jer. 21:5; 27:5; 32:17, 21; Ezek. 20:33–34) indicates power, might, strength. It is often used of God to indicate his ability to defeat powerful armies and enemies. God is implored by the psalmist to lift his hand and act for the sake of the righteous (Ps. 10:12).

Since the right hand is the hand of power, the act of sitting at the right hand indicates being favored (1 Kings 2:19; Ps. 110:1; Matt. 22:44; Mark 12:36; Luke 20:43; Acts 2:35; Heb. 1:3; 8:1; 10:12; 12:2; 1 Pet. 3:22). When taking an oath, one places a hand under the thigh/crotch (Gen. 24:2; 47:29), most likely the right hand (see Gen. 48:14, 17–18; Lev. 8:23; 14:14).

Clapping the hands can be a sign of awe (Ezek. 6:11), malice, or remorse (25:6), while a bared arm can be a sign of judgment (4:7). Job claps his hand over his mouth in awe of God and in submission and repentance (Job 40:4–5).

Hands can be lifted in worship (1 Kings 8:22; 1 Tim. 2:8), to beseech (Ps. 28:2), to protect and bless (Ps. 10:12), in an oath (Deut. 32:40), or to harm (Exod. 24:11; 1 Sam. 24:6, 10; 2 Sam.1:14; 18:12).

Pilate washes his hands to proclaim his innocence over the death of Jesus (Matt. 27:24), while 1 Pet. 5:6 urges believers to humble themselves “under God’s mighty hand,” so that in due time they will be lifted up.

Buttocks. Exposure of the buttocks can serve as a humiliating insult and provocation, as happens to David’s men (2 Sam. 10:4; 1 Chron. 19:4) and Egyptian and Cushite captives (Isa. 20:4).

Leg. The leg or thigh is often a euphemism for the male reproductive organs, so that putting one’s hand under a thigh in oath (Gen. 24:2; 47:29) may involve actually grabbing the genitalia. Animal thighs are waved to God in offering before being consumed (Lev. 9:21; 10:14; Num. 6:20), while oaths administered to uncover adultery cause a guilty woman’s thighs to waste (Num. 5:2–27).

The most common gesture involving the knee is bowing, in worship or reverence (Deut. 33:3; Isa. 45:23; Rom. 11:4; 14:11; Phil. 2:10), in defeat (2 Sam. 22:40; Ps. 18:38; Isa. 60:14), in distress (Ps. 57:6), or in respect (1 Kings 1:31). In what seems to be a somewhat awkward position, Elijah puts his face between his knees in prayer (1 Kings 18:42).

Feet. Gestures involving the feet are probably the most common gestures in the Bible. Feet can be washed in hospitality (Gen. 18:4; 19:2; 24:32; 43:24; 1 Sam. 25:41), in ablution (Exod. 30:19, 21; 40:31), or in supplication (1 Sam. 25:41). Feet can be bathed in oil as a blessing (Deut. 33:24), uncovered in marriage proposals (Ezek. 16:8; cf. Ruth 3:4, 7), and stamped in remorse (Ezek. 25:6), and sandals can be removed from them in honor (Exod. 3:1–10) or disgrace (Deut. 25:9). The heavenly seraphs cover their feet in supplication before the throne of God (Isa. 6:2), while the feet of humans can signal deception (Prov. 6:13).

Enemies can be placed under one’s feet in subjugation (1 Kings 5:3; Pss. 8:6; 18:39; 45:5; 47:3; 110:1; Mal. 4:3; Rom. 16:20), have their feet shackled or ensnared (Job 13:27; 33:11; Pss. 25:15; 105:18), and be forced to lick the feet of victors in humiliation and defeat (Isa. 49:23). The righteous will bathe their feet in the blood of their enemies in revenge (Pss. 58:10; 68:23).

Those overwhelmed can grovel at the feet of the powerful (2 Kings 4:27, 37; Esther 8:3; Matt. 28:9; Mark 5:33; 7:25; Acts 10:25), while those emboldened can rise to their feet in confidence (Ezek. 2:1–2; 3:24; Dan. 8:18).

In the NT, dust can be shaken off one’s feet as an indication of divine judgment (Matt. 10:14; Mark 6:11; Luke 9:5), even as lying at a person’s feet is a recognition of authority/submission (Matt. 15:30; Mark 5:33; Luke 8:28, 35, 41, 47; 10:39; 17:16; Acts 4:37; 5:2). A woman publicly washes Jesus’ feet with her tears, wipes them with her hair, and kisses and perfumes them in what seems an act of love and repentance; but Jesus indicates that she has prepared his body for burial (Luke 7:38–46; John 11:2; 12:3). Jesus washes his disciples’ feet as instruction on servanthood and discipleship (John 13:5–14).

Fingers, Toes. Different fingers seem to have different roles assigned them. A finger sprinkles blood in cleansing (Lev. 4:6, 17, 25, 30, 34; 8:15; 9:9; 14:16; 16:14, 19; Num. 19:4), while blood on the tip of the right thumb and on the right big toe is for cleansing (Exod. 29:20; Lev. 8:23–24; 14:17, 25, 28).

One wears a signet ring as a sign of power (Esther 3:10) or a gesture of restoration and forgiveness (Luke 15:22). But fingers can also motion in deception (Prov. 6:13) or point in blame (Isa. 58:9). Jesus writes with his finger on the ground, apparently as a gesture of indifference to those pointing accusing fingers (John 8:6).

Clothes and Shoes

Garments. Garments attain significance as they are related to specific emotions. Wearing sackcloth and ashes in mourning is common (Gen. 37:34; Ezek. 7:18; 2 Sam. 3:31), while ripping garments in mourning is also frequently attested (Gen. 37:34; 44:13; Lev. 10:6; 21:10; Josh. 7:6; 2 Sam. 1:11; 3:31; 13:31; 1 Kings 21:27; 2 Kings 2:12; 19:1; Esther 4:1; Isa. 32:11; 37:1; Jer. 41:5).

Ripping someone’s clothing to expose nakedness (Ezek. 16:39; 2 Sam. 10:4) or pulling a person’s skirts up over the face (Jer. 13:26) is an act of shaming or insulting. But tearing one’s clothes off can be a sign of fury (Matt. 26:65). Persons with defiling diseases are expected to warn off others by wearing torn clothes and shouting, “Unclean! Unclean!” (Lev. 13:45).

By laying their clothes at Saul’s feet, the crowd may be acknowledging his authority in the stoning of Stephen (Acts 7:58).

Sandals. A woman can remove a man’s sandal in contempt (Deut. 25:5–10), while a sandal can be removed by a kinsman-redeemer to indicate giving up a right or as a transfer of property (Ruth 4:7–8). A sandal can also be removed in mourning (Ezek. 24:17) or be cast over a piece of land to claim ownership (Pss. 60:8; 108:9).

Prophetic Gestures

Prophetic gestures in the OT are mostly concerned with the call to repentance and approaching judgments upon failure to heed the warning. Jeremiah puts a yoke on his neck (Jer. 27–28; cf. Deut. 28:48), Ezekiel cooks with dung (Ezek. 4:12) and sleeps on his left side for 390 days and then on his right side for 40 days (4:5–6), Isaiah strips off his clothing (Isa. 20:2–3; 32:11), and Hosea marries an unfaithful wife (Hos. 1:1–3).

In the NT, Jesus cleanses the temple as an act of symbolic judgment (Matt. 21:12; Mark 11:15; John 2:15). He also breaks bread and drinks wine (Matt. 26:26; Mark 14:22; Luke 22:19; 24:30, 35; Acts 2:46; 20:11; 27:35; 1 Cor. 11:24–25) and washes his disciples’ feet (John 13:1–13), thereby establishing symbolic Christian practices.

Impurity

Old Testament

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

New Testament

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

Laying on of Hands

Laying hands on someone/something has two literal uses and two with symbolic significance. (1) Literally, to take something (e.g., Exod. 22:8–11; Esther 9:10–16; Matt. 26:51; Luke 9:62) or someone—that is, to make an arrest (e.g., Neh. 13:21; Matt. 26:50; Mark 14:46; Luke 20:19; 21:12; 22:53; John 7:30, 44; Acts 4:3; 5:18; 12:1; 21:27). (2) Literally, to lay hands on persons (or things) so as to hurt or destroy them (e.g., Gen. 22:12; 37:22; 1 Sam. 22:17; 24:5–13; 26:9–23; Job 1:12; 9:33; Isa. 11:14; Jer. 15:6; Ezek. 39:21). (3) Laying a hand over one’s mouth as a symbolic gesture of amazement (Mic. 7:16) or humility (Job 40:4). (4) A gesture to symbolize the transfer of something from one person to another. Transfer symbolism applications include the transfer of representative identity in sacrificing (e.g., Exod. 29:10–19; Lev. 1:4; 16:21; Num. 8:10–12; 2 Chron. 29:23–24), of authority in commissioning (ordination) (e.g., Num. 27:18–23; Deut. 34:9; Acts 6:6; 13:3), of blessing (e.g., Gen. 48:13–20; Matt. 19:13–15), of life and health (e.g., Matt. 8:3, 15; 9:18, 25, 29; 20:34; Mark 6:5; 7:32–33; 8:22–26; 16:18; Luke 4:40; 7:14; 13:13; 22:51; Acts 8:17; 9:12, 17; 28:8), and of the Holy Spirit and spiritual gifting (Acts 8:17–19; 9:17; 19:6; 1 Tim. 4:14; 2 Tim. 1:6).

Three additional things should be noted about this transfer symbolism. First, the laying on of hands is symbolic rather than purely causative. This is evidenced when Jesus and the apostles credit faith, and not mere touch, for healings (e.g., Matt. 9:22, 29–30; Luke 17:19; Acts 3:12–16; 14:9; cf. Matt. 13:58), when healings occur from a distance (e.g., Matt. 8:5–13; 15:21–28; John 4:46–54) and/or with no apparent touch involved (e.g., Matt. 8:28–34; 9:1–8, 32–33; 12:22; 17:14–21; Mark 1:23–28; Luke 17:11–19; John 5:1–9; 11:1–44; Acts 5:15; 9:32–35, 40–41; 14:8–10; 16:18), when the Holy Spirit comes upon people without touch (e.g., Acts 10:44–45), and when Peter strongly rebukes Simon Magus for assuming that the Holy Spirit is dispensed by mere touch (Acts 8:17–24).

Second, the early church used the laying on of hands for commissioning church workers (Acts 6:6), missionaries (Acts 13:3), and elders (Acts 14:23 [the Greek word used for “appointing,” cheirotoneō, is derived from the words for “extend,” teinō, and “hand,” cheir; cf. 2 Cor. 8:19). Since the act was conducted by apostles (Acts 6:6), by prophets and teachers (Acts 13:1–3), by Paul and Barnabas (Acts 14:23; 2 Tim. 1:6), and by church elders (1 Tim. 4:14), we may conclude that the early church had no established hierarchy for ordination.

Third, the NT has some guidelines for commissioning Christian workers (cf. Heb. 6:2). Church leaders have weighty responsibilities (Acts 20:28; 1 Tim. 3:1–13; 5:17; Titus 1:5–9; 1 Pet. 5:1–4), so it is not surprising that a church elder/overseer must not be a recent convert (1 Tim. 3:6) or hastily ordained (1 Tim. 5:22), and that a deacon must first be tested (1 Tim. 3:10).

Medicine

Ancient Near Eastern Influences

Biblical Concept of Disease

Circulatory Diseases

Paralysis

Mental Illness and Brain Disorders

Childhood Diseases

Infectious and Communicable Diseases

Parasitic Diseases

Physical Deformities and Abnormalities

Diseases and Disabilities of the Eyes and Ears

Skin Conditions

Ailments of an Unknown Nature

Paralysis

Ancient Near Eastern Influences

Biblical Concept of Disease

Circulatory Diseases

Paralysis

Mental Illness and Brain Disorders

Childhood Diseases

Infectious and Communicable Diseases

Parasitic Diseases

Physical Deformities and Abnormalities

Diseases and Disabilities of the Eyes and Ears

Skin Conditions

Ailments of an Unknown Nature

Physician

Ancient Near Eastern Influences

Biblical Concept of Disease

Circulatory Diseases

Paralysis

Mental Illness and Brain Disorders

Childhood Diseases

Infectious and Communicable Diseases

Parasitic Diseases

Physical Deformities and Abnormalities

Diseases and Disabilities of the Eyes and Ears

Skin Conditions

Ailments of an Unknown Nature

Sick

Ancient Near Eastern Influences

Biblical Concept of Disease

Circulatory Diseases

Paralysis

Mental Illness and Brain Disorders

Childhood Diseases

Infectious and Communicable Diseases

Parasitic Diseases

Physical Deformities and Abnormalities

Diseases and Disabilities of the Eyes and Ears

Skin Conditions

Ailments of an Unknown Nature

Sickness

Ancient Near Eastern Influences

Biblical Concept of Disease

Circulatory Diseases

Paralysis

Mental Illness and Brain Disorders

Childhood Diseases

Infectious and Communicable Diseases

Parasitic Diseases

Physical Deformities and Abnormalities

Diseases and Disabilities of the Eyes and Ears

Skin Conditions

Ailments of an Unknown Nature

Unclean Animals

Old Testament

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

New Testament

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

Unclean Meat

Old Testament

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

New Testament

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

Undefiled

Old Testament

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

New Testament

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

Showing 1 to 50 of230 results

1. Giving Meaningful Thanks

Illustration

John R. Steward

I have noticed that at Thanksgiving time it is difficult for people to give God thanks and praise. You hear people say on that day that they are grateful but that is where it ends. They rarely direct their thankfulness to God. One year my daughter's school had a Thanksgiving day program for the parents. I was so saddened that during the program all they could sing about was "Tom Turkey." You would have thought that it was a poultry holiday.

Not only is it difficult for us to give thanks, but it seems that we can not graciously receive thanks. If we listen carefully to various conversations we will notice that sometimes someone will say, "Thank you," only to have the other person say, "No, thank you." Obviously, giving thanks has become a meaningless exercise for many people. We have reduced it to the level of telling one another to "have a nice day." This is nothing new; in our text Jesus was having the same problem.

So was one young mother who was preparing a dinner party at her home. She had spent all day in preparations for the big event. She was nervous and wanted everything to be just right for her guests. She had cleaned the house from top to bottom, polished the silver, arranged the flowers, and even made little name cards for each guest. Finally, the guests arrived and were eventually seated at the dinner table. The young mother turned to her daughter and asked her to offer the prayer. The daughter said that she did not know what to pray. "Just pray what Mommy would pray," the mother said. The little girl thought for a moment and then prayed, "Dear Lord, why did I invite all these people to dinner?"

2. An Inventory of Blessings

Illustration

Perhaps Daniel Defoe gave us some good advice through his fictitious character Robinson Crusoe. The first thing that Crusoe did when he found himself on a deserted island was to make out a list. On one side of the list he wrote down all his problems. On the other side of the list he wrote down all of his blessings. On one side he wrote: I do not have any clothes. On the other side he wrote: But it's warm and I don't really need any. On one side he wrote: All of the provisions were lost. On the other side he wrote: But there's plenty of fresh fruit and water on the island. And on down the list he went. In this fashion he discovered that for every negative aspect about his situation, there was a positive aspect, something to be thankful for. It is easy to find ourselves on an island of despair. Perhaps it is time that we sit down and take an inventory of our blessings. I well imagine that there are some of us here this morning that are long, long overdue in expressing our thanks to God.

3. Not One of Them Ever Thanked Me

Illustration

Bishop Gerland Kennedy of California tells the true story of a shipwreck off the coast of Evanston, Ill. Many years ago. The students of Northwestern University came to the rescue. One student, Edward Spenser, personally saved the lives of 17 persons that day. Years later a reporter was writing a follow up story on the event, and went to interview the now elderly Spenser. When asked what was the one thing that stood out about the incident in his mind; Spenser replied: "I remember that of the seventeen people I saved that day, not one of them ever thanked me."

4. The Old Farmer's Feelings

Illustration

Perhaps you have heard the story of the old farmer who, with his wife, was celebrating fifty years of married life. Life on a farm can be tough; commitment is required. And you have to be frugal.

Their children gave them a party during which lots of friends congratulated the honored couple. They looked at old pictures, brought out old phonograph records. The fifty-year couple even danced a bit to the old, familiar music. When the party was over and all had gone home the happy couple found themselves alone. It was a tender moment. The old farmer, who was careful with his money and even more frugal with his words, felt moved to speak.

"You know, Ma, over these fifty years, sometimes I've loved you so much that I could hardly keep from telling you." She reached for a hankie, dabbed her eyes and said: "Thank ya', Pa."

Why are we so reluctant to let others know how we feel? Why are we so stingy and so slow to speak words that others long to hear, so private in saying things that cry out to be said?

5. Sermon Opener - To Be Sure!

Illustration

Theodore F. Schneider

I am always impressed with the litany-like phrases Martin Luther uses in The Small Catechism as petition by petition he explains the Lord's Prayer:

To be sure, God's name is holy itself ...To be sure, the kingdom of God comes of itself, without our prayers ...To be sure, the good and gracious will of God is done without our prayer ...To be sure, God provides daily bread, even to the wicked, without our prayer...

To be sure, to be sure, to be sure! God's gifts come to us despite our unfaithfulness and often without our prayers. Paul quotes an ancient Christian hymn in his second letter to Timothy: "If we are faithless, he remains faithful - for he cannot deny himself (2 Timothy 2:13)." Our faithlessness and ingratitude cannot make of God something that he is not. To be sure!

All of which brings us to the heart of today's gospel. Rudolph Bultmann is quite correct when he notes that the emphasis of Luke's story is not the miracle of 10 lepers cleansed, but rather the contrast of gratitude and ingratitude depicted on the same dramatic canvas.

Luke draws the contrast all the more boldly when he notes that the man returning to give thanks was a Samaritan, a "foreigner." Always the master storyteller among the four evangelists, Luke, having already given us the story of the "Good Samaritan," now gives us the story of the "Thankful Samaritan."

6. The Seeds of Discouragement

Illustration

Keith Wagner

An old legend tells how a man once stumbled upon a great red barn after wandering for days in a forest in the dark. He was seeking refuge from the howling winds of a storm. He entered the barn and his eyes grew accustomed to the dark. To his astonishment, he discovered that this was the barn where the devil kept his storehouse of seeds. They were the seeds that were sown in the hearts of humans. The man became curious and lit a match. He began exploring the piles of bins of seeds round him. He couldn't help but notice that the greatest majority of them said, "Seeds of Discouragement."

About that time one of the devil's helpers arrived to pick up a load of seeds. The man asked him, "Why the abundance of discouragement seeds?" The helper laughed and replied, "Because they are so effective and they take root so quickly." "Do they grow everywhere?" the man asked. At that moment the devil's helper became very sullen. He glared at the man and in disgust he said, "No. They never seem to grow in the heart of a grateful person."

7. Better Not Bitter

Illustration

If we are not thankful then we can become bitter. If we are not thankful, then it becomes too easy to sit around and ponder the question: why me?

Dr. Jim Moore, pastor of St. Luke's UMC in Houston wrote a book entitled "You Can Grow Bitter or You Can Grow Better". He writes that he got the idea for the title from a young woman who once came to him in a most tragic moment in her life. She had tears in her eyes and her knuckles were white as she twisted a handkerchief. She had just received word that her twenty-six year old husband had been killed in a farming accident, leaving her alone with three pre-school age children. One moment he was alive and vibrant, the next moment gone. "I don't know how I am going to be able to get along without him," she sobbed. "But I do know one thing. I can either get bitter or I can get better."

One way that we can get better rather than bitter is to develop a thankful heart. We must learn to be grateful to the Lord with whom we shall spend eternity. Our morning prayer should always begin: O Thou who has given me so much, I pray that you give me yet one more thing a grateful heart.

8. Have You Taken Inventory Lately?

Illustration

The renown teacher and author Dr. David McLennon tells a story of his very first job in a small town general store. This was the day before mails and supermarket chains at least it was in his community. At age thirteen he was hired as a handy boy. He would sweep the flour, bag items for customers, put up stock. On one particular Saturday, he recalled, he heard the owner say to one of the clerks "It's that time of the year again, it's time to take inventory." Dr. McLennon wrote that this was a word that had not yet entered into his vocabulary. When an opportune moment arrived, he went up to the kindly older man and asked, Sir, what is an inventory? Patiently the owner explained that it was a time when you made a list of everything that you had from groceries on the shelves to wrapping paper and string. Still somewhat puzzled, the young McLennon then asked, Why?

"Well," responded the owner, "it's easy to forget exactly how much you have each year. Every now and then you have to take an inventory just to see what all you have."

That little story, to me, pretty well sums up what Thanksgiving is all about. It is a time when each of us needs to ask ourselves the question: Have I taken inventory of my life lately? Have I made an effort to count all the things that I do have in life instead of complaining about the things that I don't have. It is a good exercise especially when we are of a mind to brood or whine in self pity. Have you taken inventory lately?

What I am suggesting here is not some shallow "count your blessings" platitude. But from time to time, in a genuine kind of a way, we need to sit down and do some talking to ourselves about all of the gifts and opportunities and challenges that God has given each one of us. Perhaps there is a deep underlying wisdom in the children's poem that says: "Count your blessings one by one, and you might be surprised what the Lord has done."

9. Seven Things to Be Thankful For

Illustration

Seven things to be grateful for:

For automatic dishwashers. They make it possible to get out of the kitchen before the family come in for their after-dinner snacks.

For husbands who attack small repair jobs around the house. They usually make them big enough to call in professionals.

For the bathtub the one place the family allows Mom some time to herself.

For children who put away their things and clean up after themselves. They're such a joy you hate to see them go home to their own parents.

For gardening. It's a relief to deal with dirt outside the house for a change.

For teenagers. They give parents an opportunity to learn a second language.

For smoke alarms. They let you know when the turkey's done.

10. Better Not Bitter

Illustration

If we are not thankful then we can become bitter. If we are not thankful, then it becomes too easy to sit around and ponder the question: why me?

Dr. Jim Moore, pastor of St. Luke's UMC in Houston wrote a book entitled "You Can Grow Bitter or You Can Grow Better." He writes that he got the idea for the title from a young woman who once came to him in a most tragic moment in her life. She had tears in her eyes and her knuckles were white as she twisted a handkerchief. She had just received word that her twenty-six year old husband had been killed in a farming accident, leaving her alone with three pre-school age children. One moment he was alive and vibrant, the next moment gone. "I don't know how I am going to be able to get along without him," she sobbed. "But I do know one thing. I can either get bitter or I can get better."

11. Taking Our Blessings for Granted

Illustration

A story is told of Abraham Lincoln. One day the President summoned to the White House a surgeon in the Army of the Cumberland from the state of Ohio. The major assumed that he was to be commended for some exceptional work. During the conversation Mr. Lincoln asked the major about his widowed mother. She is doing fine, he responded. How do you know asked Lincoln. You haven't written her. And then Lincoln added: "But she has written me. She thinks that you are dead and she is asking that a special effort be made to return your body home." Then the Commander and Chief placed a pen in the young doctor's hand and ordered him to write a letter letting his mother know that he was alive and well.

Oh, the blessings that we take for granted. Oh, the wretchedness of ingratitude. It was Shakespeare who worded it more appropriately than ever we could. He wrote: Blow blow thou winter wind. Thou art not so unkind as man's ingratitude.

12. The Real Meaning of Life

Illustration

Perhaps in the end it is the poet who comes closer to the real meaning of life than any of us could. Wrote poet Courtland Sayers:

5,000 breathless dawns all new;
5,000 flowers fresh in dew.
5,000 sunsets wrapped in gold;
1 million snowflakes served ice cold.

5 quiet friends, 1 baby's love;
1 white sea with clouds above.
1 June night in a fragrant wood,
1 heart that loved and understood.

I wondered when I waked that day in God's name how could I ever pay.

13. Does Everyone Do That?

Illustration

Frank Lyman

The story is told of a farmer who went into town for a little breakfast. As his meal was set before him, he bowed his head and offered a silent prayer. The man at the next table derided him, "Hey, does everybody do that where you come from?" "No," said the farmer. "The pigs don't."

14. Have You Forgotten Something?

Illustration

Mark Trotter

I can recall three rhetorical questions that accompanied me throughout my childhood. The first was, "Were you born in a barn?" That usually came when I left a door open, or didn't clean up my room.

The second was, "When will you ever grow up?" which was a question my sisters asked me as a carefully planned, relentless program of persecution.

The third one was, "Have you forgotten something?" That was the parental admonition, usually for not saying thank you after receiving some gift.

This last question is what I thought of when I read the New Testament lesson for this morning from Luke's gospel, the seventeenth chapter, the story of Jesus healing ten lepers. Only one comes back to give thanks. Ten were healed, but only the Samaritan came back. If my mother had been there, she would have said to the nine, "Have you forgotten something?"

15. There Is No Superman

Illustration

Maxie Dunnam

Just before takeoff on an airplane flight, the stewardess reminded Mohammed Ali to fasten his seatbelt. "Superman don't need no seatbelt," replied Ali.

"Superman don't need no airplane either," retorted the stewardess. Ali fastened his belt. I like that story for two reasons. One I admire the quick wit and response of the stewardess. Arrogant braggers need to be brought down to size.

Two, no matter who we are, none of us is self-sufficient. We can't make it on our own. There is no Superman. We better fasten our seatbelts. And one of the ways to do it is to practice gratitude.

16. For That I Am Especially Thankful

Illustration

During a harvest festival in India, an old widow arrived at her church with an extraordinarily large offering of rice - far more than the poor woman could be expected to afford. The itinerant pastor of the church did not know the widow well. But he did know that she was very poor and so he asked her if she were making the offering in gratitude for some unusual blessing. "Yes," replied the woman. "My son was sick and I promised a large gift to God if he got well." "And your son has recovered?" asked the pastor. The widow paused. "No," she said. "He died last week. But I know that he is in God's care; for that I am especially thankful."

17. The Gratitude Attitude

Illustration

Billy D. Strayhorn

Rev. John R. Ramsey tells how in one church a certain person provided him with a rose boutonniere for the lapel of his suit every Sunday. At first he really appreciated it but then it sort of became routine. Then one Sunday it became very special.

As he was leaving the Sunday Service a young boy walked up to him and said, "Sir, what are you going to do with your flower?" At first the preacher didn't know what the boy was talking about. When it sank in, he pointed to the rose on his lapel and asked the boy, "Do you mean this?"

The boy said, "Yes, sir. If you're just going to throw it away, I would like it."

The preacher smiled and told him he could have the flower and then casually asked what he was going to do with it. The boy, who was probably no more than 10 years old, looked up at the preacher and said, "Sir, I'm going to give it to my granny. My mother and father divorced last year. I was living with my mother, but she married again, and wanted me to live with my father. I lived with him for a while, but he said I couldn't stay, so he sent me to live with my grandmother. She is so good to me. She cooks for me and takes care of me. She has been so good to me that I wanted to give her that pretty flower for loving me."

When the little boy finished, the preacher could hardly speak. His eyes filled with tears and he knew he had been touched by God. He reached up and unpinned the rose. With the flower in his hand, he looked at the boy and said, "Son, that is the nicest thing that I've ever heard but you can't have this flower because it's not enough. If you'll look in front of the pulpit, you'll see a big bouquet of flowers. Different families buy them for the Church each week. Please take those flowers to your granny because she deserves the very best."

Then the boy made one last statement which Rev. Ramsey said he will always treasure. The boy said, "What a wonderful day! I asked for one flower but got a beautiful bunch of flowers."

That's the thankful spirit. That's the gratitude attitude. And it's that attitude that should guide our giving and our lives. Like that boy's granny, God has blessed us so much. God has been so good to us that giving shouldn't even be a question. It should just flow from us naturally.

18. First National Thanksgiving Proclamation

Illustration

George Washington

Whereas, it is the duty of all nations to acknowledge the providence of Almighty God, to obey His will, to be grateful for His benefits, and humbly to implore His protection and favor; Whereas, both the houses of Congress have, by their joint committee, requested me "to recommend to the people of the United States a day of public thanksgiving and prayer, to be observed by acknowledging with grateful hearts the many and signal favors of Almighty God, especially by affording them an opportunity peaceably to establish a form of government for their safety and happiness!"

Now therefore, I do recommend next, to be devoted by the people of the states to the service of that great and glorious being, who is the beneficent Author of all the good that was, that is, or that will be, that we may then all unite in rendering unto Him our sincere and humble thanks for His kind care and protection of the people of this country.

19. Magic Words

Illustration

James W. Moore

When our grand-daughter Sarah was two years old, she was extremely active. She was always busy, always moving and always in a hurry… because at two years of age, she had already realized that there are so many exciting things to do and see and experience in this incredible world God has given us.

One day Sarah interrupted her play-time just long enough to run into the kitchen in search of a mid-afternoon snack. Hurriedly, she said to her mother: "Banana, Momma, Banana!"

Jodi, her mother, handed her a banana. Sarah quickly grabbed the banana and turned to rush back out of the kitchen. However, before she took very many steps, her mother said: "Sarah, come back. What are the magic words?" Sarah screeched to a halt, turned back around and said: "Please! Thank You! You're Welcome! God Bless You! And I Love You, Mommy!"

Now, that's gratitude. That's the healed lepers heart and her mother recognized it, and Sarah got a second banana!... And a warm hug!

20. Equipped for the Struggle

Illustration

Maxie Dunnam

Daniel Aldridge used to be the Chancellor of the University of California at Irvine. In 1986, he gave a Commencement Address in which he talked about a graduate of Irvine who returned his diploma in the mail, with a letter saying he was returning his diploma because it hadn't enabled him to get a job.

Aldridge sent it back to him with a letter explaining what it means to be an adult and the meaning of a university. The purpose of a university is to help you become self-sufficient, to become concerned about and involved in society. A university is here to help you gain wisdom, morality, and maybe even, he concluded, the purpose of the university is "to equip you for the struggles of life, not to guarantee you victory."

Well, that's a model of faith as well. That's what faith enables us to do to continue the struggle, to keep on, to refuse to give up. Because, often we have to act in faith before the work of faith is actualized. As the lepers went their way they noticed they were healed.

21. Boy Scouts Who Forgot Gratitude

Illustration

Bruce Goettsche

I remember when I was in Cub Scouts a long time ago and we were having a meeting with parents in the basement of the church where we met. We had a speaker for some reason that night and I have no idea what he was talking about. But I do remember something that he did.

He had ten Tootsie Pop suckers and he asked who would like one. Well, if you know me you know I raised my hand. So ten of us went up and were each given a sucker and then we sat down feeling pretty special. That is until the speaker began talking again. He commented that no one said thank you when he gave them their sucker. And at that moment every one of us was embarrassed and ashamed (especially since our parents were there feeling embarrassed and ashamed too.) I have never forgotten that powerful object lesson.

It is very possible that this speaker got his idea from the story of the ten lepers. This text is a powerful object lesson. If you pay attention, it is a lesson that will stay with you the rest of your life.

22. A Hundred Dollar Word

Illustration

Vince Gerhardy

Who is this man? He lived from 1865 to 1936. He was English, born in Bombay, India. He wrote poetry and is the author of books like Captains Courageous, How the Leopard Got His Spots, and the Jungle Books. If you guessed Rudyard Kipling then you were right. The now famous Jungle Book Stories have been made into a number of movie length films. Kipling's writings not only made him famous but also brought him a fortune.

A newspaper reporter came up to him once and said, "Mr. Kipling, I just read that somebody calculated that the money you make from your writings amounts to over one hundred dollars a word." The reporter reached into his pocket and pulled out a one hundred-dollar bill and gave it to Kipling and said, "Here's a one hundred dollar note, Mr. Kipling. Now you give me one of your hundred dollar words."

Upon receipt of the money, Rudyard Kipling looked at the money, put it in his pocket and said, "Thanks!"

23. 16 2/3% Gratitude

Illustration

Patrick J. Willson

A friend began his ministry at little First Presbyterian Church in Aberdeen, Mississippi. His first year as pastor he was visited by three men inquiring about one of his members, a widow who lived by herself. Was she getting out? Were her friends in Aberdeen keeping in touch? Was there anything they needed to know? The three men explained the situation, gave him their cards—one lived in New Jersey, another in Oklahoma, the other in California—and he was told to call them if there was anything they could humanly do to make her life happier or easier.

These three men arrived each year bearing presents their wives had picked out in the shops of San Francisco and New York. The men had hired a family who mowed the woman's yard, trimmed the bushes, and checked on tree branches and gutters. One of the men prepared the woman's tax returns each year, another contracted repairs on her house or made them himself. Sometimes they helped her shop for a new car. They were meticulous in wanting to check on everything and anticipate every difficulty the woman might face.

Each year they visited the President of the Bank of Mississippi in Aberdeen—there was a regular turnover in young bank executives—passed out their cards, explained that he was to notify them of any worldly need this woman might have, and they explained to the Bank President the situation.

So, what's the back story here: Sixty years ago the three men had been three soldiers standing on the ground floor of a house in Normandy just a few days after D-Day when a German potato masher grenade came bouncing down the stairs. A fourth soldier, the woman's husband, threw himself on the grenade, absorbing most of its impact. The three men lived because of his death.

After the war was over in 1945 the three men began making their way to Aberdeen, Mississippi on a regular basis to make sure that this man's widow would lack for nothing they had within their power to provide for her. They had been doing that for more than twenty-five years when my friend was pastor of First Presbyterian Church.

Isn't that a remarkable story? I'll tell you another remarkable thing: there were eighteen soldiers on the first floor of that house in Normandy. All eighteen of them were spared by the action of that one soldier's leaping on a grenade, and after the war was over three of them made their regular pilgrimages to Aberdeen, Mississippi.

Three out of eighteen: that's 16 2/3%. What would 100% gratitude look like? It would change the world.

24. Don’t Forget to Say Thank You!

Illustration

Philip W. McClarty

When the great composer Henri Mancini turned sixty-five, his daughter, Felice, composed a little musical birthday card and sang it in tribute to her father. It goes like this:

"Sometimes - not often enough - we reflect upon the good things, and our thoughts always center around those we love. And I think about those people who mean so much to me; who, for so many years have made me so very happy. And I think about the times I have forgotten to say, ‘Thank You!', and just how much I love them."

So, before you rush off to see the priest; that is, before you become absorbed in trying to fulfill all of the expectations others have of you – including the church – take a moment to marvel at the beauty of God's creation and bask in the warmth of God's love, and be grateful.

25. Religion Changes the Way We See the Facts

Illustration

Brian Stoffregen

Rabbi Harold Kushner writes in his book, Who Needs God: "Religion is not primarily a set of beliefs, a collection of prayers or a series of rituals. Religion is first and foremost a way of seeing. It can't change the facts about the world we live in, but it can change the way we see those facts, and that in itself can often make a differences."

26. One Hungry Beggar

Illustration

Larry R. Kalajainen

D. T. Niles, the Indian theologian, once defined evangelism as "one hungry beggar telling another hungry beggar where to find bread." When we are grateful enough for the bread that we have received that we are willing to reach out to the lost and hurting and lonely and excluded ones around us, we will discover that we ourselves are being saved.

27. My Childhood Promise

Illustration

Charles Swindoll

I recall, as a little barefoot boy with a cowlick of snow-white hair on my forehead, standing erect in my classroom and repeating the "Pledge of Allegiance" one Thanksgiving season. Our nation was at war and times were hard. My teacher had lost her husband on the blood washed shores of Normandy. As we later bowed our heads for prayer she wept aloud. I did too. All the class joined in. She stumbled through one of the most moving expressions of gratitude and praise that ever emerged from a soul plunged in pain. At that time in my young life, I fell strangely in love with Thanksgiving. Lost in sympathy and a boy's pity for his teacher, I walked home very slowly that afternoon. Although only a child, I had profound feelings of gratitude for my country . . . my friends . . . my school . . . my church . . . my family. I swore before God that I would fight to the end to keep this land free from foes who would want to take away America's distinctives and the joys of living in this good land. I have never forgotten my childhood promise. I never shall.

28. How to Be a Pilgrim

Illustration

Alex Gondola

The Pilgrims had the courage to act on their commitments, no matter what. Do we?

Sociologist Robert Bellah, author of Habits of the Heart, is impressed by the power of religion. He once said, "We should not underestimate the significance of the small group of people who have a new vision of a just and gentle world. The quality of a culture may be changed when two percent of its people have a new vision (and act on it)."

Christians make up far more than two percent of most town, far more than two percent of Americans. So, why don't we have a greater effect: on issues of the environment, on justice for the needy, on the quality of life in our own city? Could it be we need more courage to act on our commitments? To be a Pilgrim means to stand up for what you believe, no matter what.

To be a Pilgrim also means sharing what you have, and turning thanks into giving. The Pilgrim colonists willingly shared all they had. During their first three years, all property was held in common. At one point, they were down to five kernels of corn per day for food. Still, they divided the corn kernels up equally. And, the original group of fifty that survived the first winter shared their limited food with the sixty newcomers who arrived in the spring.

One of their finest moments came in 1623, at the first real Thanksgiving. The small colony hosted over ninety Native American braves for three days. There was eating and drinking, wrestling, footraces, and gun and arrow-shooting competitions. It was the Pilgrims' way of saying "Thank you" to God, and to the Native Americans who had helped them survive. To be a Pilgrim means sharing and turning thanks into giving. How thankful and giving are we?

29. Manna from Heaven

Illustration

Norman Vincent Peale

Dr. Norman Vincent Peale once met a Dutch gentleman who told him a story of God's great providence during a time of suffering. He was just a child when World War II wreaked havoc on his country of Holland. Food was scarce, and the people of his town were in danger of starving. They were so hungry that they dug up tulip bulbs for food.

The pastor of the local church announced a prayer meeting to call upon God for help. For more than an hour, the people prayed fervently for food. As they prayed, the young boy felt the presence of God in the room, and he knew that God was answering their prayers.

The next morning, food aid flights came roaring over the town, dropping packages full of food. Like manna from heaven, the packages of food saved a starving people and renewed their faith in God's love and providence.

30. Try Christianity

Illustration

Donald Macleod

The famous American editor, Horace Greeley, told of receiving a letter from a woman who wrote: "Our church is in dire financial straits. We've tried everything to keep it going: a strawberry festival, an oyster supper, a donkey party, a turkey dinner, and, finally, a box social. Will you please tells us, Dr. Greeley, how to keep a struggling church from disbanding?" Dr. Greeley wrote back to her a message in two words: Try Christianity!

What did he mean by that? Look at it in this way. The ancient world failed to help men and women meet the problem of life, because, although their wise men could teach, they could not supply the power to put it into practice. The Old Testament prophets could explain the Law of Moses, but were unable to provide the power needed to fulfill it. Then, into the midst of the ages, came this man Jesus and, before the wondering eyes of men and women, he declared, "I am the way, the truth, and the life." These people saw truth coming alive in his amazing personality; and, when his enemies finally killed him, his great spirit was liberated to be wherever needy souls cried out for him. In all the ages since, for all those who have received him as the bread of life by committing their lives to him, he has brought power over their every weakness, victory over every failure, and conduct and character that have made the world a better place in which to live.

31. Francis of Assissi and Jesus

Illustration

John Bedingfield

Francis of Assisi, (the almost universally known monk and saint) was born into a noble family in the 12th Century, in Italy. As a young man, he was the worst type of spoiled, rich kid. He was a musician and a party hound. He lived for music, poetry, drinking and women – not necessarily in that order. Legend has it that after one of his trips away from home, where he could party without having to hear from his parents about his antics, as Francis was riding his horse toward Assisi, he saw a leper next to the road. Although lepers were every bit as feared and as loath-some in the 12th Century as they were in Jesus' day, for some reason Francis dismounted and walked over to the leper. He gave the man all the money in his pocket – and then, extra-ordinarily, he took the man's hand and kissed it. As he put his lips to the leprous flesh, Francis felt at peace for the first time in his life. He hugged the man, previously considered untouchable and gave him the kiss of peace on his cheek. The man kissed Francis' cheek in return. Francis then got back on his horse and rode away. As he turned to look back at the leper, the man was gone – Francis felt at that moment he had met and ministered to Jesus himself.

It was then that Francis' eyes were opened, open to the real Jesus living all around him.

32. Transactional Theology

Illustration

Barbara Brown Taylor

On the occasions when Jesus praises peoples’ faith, most Christians automatically assume that he means their faith in his divinity, which he then rewards by helping them out; but that is just another sorry example of transactional theology. According to this theology, if you believe the right things about Jesus, then he will help you. If you don’t, he won’t. I am not sure where this idea comes from, but in the first three gospels Jesus seems much more concerned with making people well than with making them believe in him.

Jesus does not proclaim himself; he proclaims the coming of God’s kingdom. The only thing people have to believe is that God can help them. In Luke’s gospel, when Jesus heals the ten lepers and the lone Samaritan among them comes back to say thanks, Jesus does not say, “Rise up and follow me.” He says, “Get up and go on your way; your faith has made you well.” The faith that helps Jesus do his saving work; the faith that makes people well; is their full-bodied trust that God can act in their lives, both to forgive and to heal.

33. The Disease of Leprosy

Illustration

Erskine White

Lest we miss the drama involved, it might help to recall what kind of disease we are talking about. Leprosy is still a problem in India, of course, where Mother Teresa worked with lepers for many years. It still stalks parts of Africa and Asia. But leprosy has largely disappeared from the Western world, so we tend to forget what a terrible and terrifying disease it really is.

You can carry the disease for years before the symptoms appear, but leprosy first appears as nodules on your skin which grow larger and larger, until they force deep wrinkles all over your body. Then your lips, nose and ear lobes grow thicker, until your face begins to resemble an animal's. You get ulcerations everywhere, which cause your arms and legs to be horribly mutilated. You start losing your fingers and toes and as the disease continues to progress, you are left blinded.

As if the disease itself wasn't cruel enough, there was also the social ostracism. Even in the Bible, there were strict rules given for dealing with lepers (see Leviticus 13-14).

34. Historical Background

Illustration

Theodore F. Schneider

There was open hostility among Jews and Samaritans in Jesus' day. Enmity had been brewing for centuries, and especially since the return of the exiles from Babylon in the sixth century B.C.E. Though it may be that by Jesus' day few remembered the stories of its origin, but the hostility was still there and mutually shared.

Believed by tradition to be the remnant of the lost tribes of Israel which disappeared after the fall of Samaria to Sargon II of Assyria in 722 B.C.E., the Samaritans had retained many of the traditions of their Hebrew heritage, including their version of the Pentateuch (the Torah) and festivals such as Passover. In 586 B.C.E. the Southern Kingdom, Judah, fell to the Babylonians and many of its leaders and people were carried into exile.

Upon the return of the exiles from Babylon in 538 B.C.E., the Samaritans offered their help in rebuilding the temple in Jerusalem, a generous gesture that turned their back upon the loyalties of the earlier traditions of the Northern Kingdom and the ancient patriarchal tradition for worship at Shechem, the valley between Mount Gerizim and Mount Ebal. Their offer was refused! Instantly there was hostility. The Samaritans countered by building their own rival temple on Gerizim, and by creating troublesome rumors about the exiles within the court of Cyrus, the Persian king. Though this Samaritan temple was destroyed by John Hyracnus in 128 B.C.E., the rivalry over these two sites raged on into Jesus' day.

35. Overwhelmed by the Gift

Illustration

David Zersen

When did you first notice that some people are more thankful than others are? When I was a young father, I remember taking my little children out on Halloween to go "trick-or-treating." They were very young, perhaps three and five, and were appropriately costumed in garb which thrilled us as parents. As they toddled to the front doors, I stood back and watched. I noticed that after they bravely mustered their "trick or treat," and took the candy, they didn't say "thank you." It then became my mission to explain that after they received the candy, they should always say "thank you."

After many attempts to encourage a grateful behavior pattern, in some frustration I came to understand that they were far more overwhelmed with the idea that when a door opens in the darkness two people with candy appear, than they were overwhelmed with the idea that they were being graced with an unwarranted gift. It dawned on me that gratitude needs a touchstone in the heart, a place or moment when someone recognizes that this didn't have to happen: What I am receiving is pure gift! I neither earned nor deserved this! Such an insight is too profound for little children on Halloween night—and perhaps for many of us on any night.

36. Service beyond Wealth

Illustration

Donald Deffner

A well-dressed European woman was on safari in Africa. The group stopped briefly at a hospital for lepers. The heat was intense, the flies buzzing. She noticed a nurse bending down in the dirt, tending to the pus-filled sores of a leper.

With disdain the woman remarked, "Why, I wouldn't do that for all the money in the world!"

The nurse quietly replied, "Neither would I."

37. I Started to be Grateful

Illustration

Brett Blair

Greg Anderson, in Living Life on Purpose, tells a story about a man whose wife had left him. He was completely depressed. He had lost faith in himself, in other people, in God--he found no joy in living. One rainy morning this man went to a small neighborhood restaurant for breakfast. Although several people were at the diner, no one was speaking to anyone else. Our miserable friend hunched over the counter, stirring his coffee with a spoon.

In one of the small booths along the window was a young mother with a little girl. They had just been served their food when the little girl broke the sad silence by almost shouting, "Momma, why don't we say our prayers here?" The waitress who had just served their breakfast turned around and said, "Sure, honey, we pray here. Will you say the prayer for us?" And she turned and looked at the rest of the people in the restaurant and said, "Bow your heads." Surprisingly, one by one, the heads went down. The little girl then bowed her head, folded her hands, and said, "God is great, God is good, and we thank him for our food. Amen."

That prayer changed the entire atmosphere. People began to talk with one another. The waitress said, "We should do that every morning."

"All of a sudden," said our friend, "my whole frame of mind started to improve. From that little girl's example, I started to thank God for all that I did have and stop majoring in all that I didn't have. I started to be grateful."

38. The Effect of Leprosy

Illustration

Brett Blair

Leprosy effect upon the body is devastating. Where it attacks it causes a loss of the sense of touch. That doesn't sound too bad but consider the implications. When you reach for the stove to pick up a frying pan that is hot you immediately drop it and put ice on the burn. You watch as your skin turns red and blister. Now, if you had leprosy you would grab the pan and feel nothing. You've lost your sense of touch. You carry the pan unaware of the damage it is doing to your hand. As you set the pan down and remove your hand several layers of your skin are left around the handle. But you feel nothing.

Philip Yancey in his great book, Where Is God When It Hurts, tells the story of NBA basketball player Bob Gross. He insisted on playing in a key game despite a badly injured ankle. Knowing that Gross was an important part of the game, the team doctor injected Marcaine, a strong painkiller into three different places of his foot. Gross started the game, but after a few minutes, as he was battling for a rebound, a loud snap! could be heard throughout the arena. Gross, oblivious to the break, ran up and down the court twice more, then crumpled to the floor. He felt no pain, and yet a bone had broken in his ankle. By overriding pain's warning system with the anesthetic, the doctor had caused permanent damage and ended the basketball career of Bob Gross.

Leprosy has the same end result. It ends the life of the person it infects because it destroys the bodies ability to feel pain.

Note: Quotation from Rev. Yancy is from Where Is God When It Hurts, p. 34.

39. The First Billionaire

Illustration

Brett Blair

The very first person to reach the status of billionaire was a man who knew how to set goals and follow through. At the age of 23, he had become a millionaire, by the age of 50 a billionaire. Every decision, attitude, and relationship was tailored to create his personal power and wealth. But three years later at the age of 53 he became ill.

His entire body became racked with pain and he lost all the hair on his head. In complete agony, the world's only billionaire could buy anything he wanted, but he could only digest milk and crackers. An associate wrote, "He could not sleep, would not smile and nothing in life meant anything to him." His personal, highly skilled physicians predicted he would die within a year.

That year passed agonizingly slow. As he approached death he awoke one morning with the vague remembrances of a dream. He could barely recall the dream but knew it had something to do with not being able to take any of his successes with him into the next world. The man who could control the business world suddenly realized he was not in in control of his own life.

He was left with a choice.

He called his attorneys, accountants, and managers and announced that he wanted to channel his assets to hospitals, research, and mission work. On that day John D. Rockefeller established his foundation. This new direction eventually led to the discovery of penicillin, cures for current strains of malaria, tuberculosis and diphtheria. The list of discoveries resulting from his choice is enormous.

But perhaps the most amazing part of Rockefeller's story is that the moment he began to give back a portion of all that he had earned, his body's chemistry was altered so significantly that he got better. It looked as if he would die at 53 but he lived to be 98.

Rockefeller learned gratitude and gave back from his wealth. Doing so made him whole. It is one thing to be healed it is another to be made whole. It appears that the one leper who returned and threw himself at Jesus' feet in gratitude was not only healed he was saved by his thanksgiving. "Rise and go," Jesus said, "your faith has made you well."

40. God in the Ordinary

Illustration

Once upon a time, there was a far-away land that was ruled by a vicious king. His iron hand reached into every corner of his subjects' lives. Every corner - except one. Try as he might, he couldn't destroy their belief in God.

In his frustration, he finally summoned his advisors and asked them: "Where can I hide God so the people will end up forgetting about him?"

One suggested hiding God on the dark side of the moon. This idea was debated, but was voted down because the advisors feared that their scientists would one day discover a way to travel into space travel and God would be discovered again.

Another suggested burying God in the deepest part of the ocean. But there was the same problem with this idea, so it was voted down.

One idea after another was suggested and debated and rejected. Until finally the oldest and wisest advisor had a flash of insight. "I know," he said, "why don't we hide God where no one will ever even think to look?" And he explained, "If we hide God in the ordinary events of people's everyday lives, they'll never find him!"

And so it was done. And they say people in that land are still looking for God - even today.

41. The Source of Thanksgiving

Illustration

Brett Blair

Remember that wonderful Children's holiday classic "The Grinch Who Stole Christmas." You'll recall in the story how the Grinch enters all the homes by way of their chimneys disguised as Santa Clause. He takes all the presents and ornaments, the trees and stockings, and even their food down to the last morsel. He drags his loot up to his mountain and then looks down upon Whoville with a sinister grin. He is listening for the cries and wailings of the people to start as they wake up on Christmas morning to discover a Christmas lost. What he hears instead surprises him. Up from the town of the Whos comes a joyful Christmas carol. They are singing. "Why?" he asks. It is because, he learns, Christmas resides not in things but in the heart which is thankful. He could not steal their gratitude.

42. Now Thank We All Our God

Illustration

Erskine White

You can even be thankful during the most difficult of circumstances in life. It's true! We see an especially inspiring example of a brave and thankful heart in the story behind one of the church's most popular hymns, "Now Thank We All Our God." This particularly hymn was written during the Thirty Years War in Germany, in the early 1600s. Its author was Martin Rinkart, a Lutheran pastor in the town of Eilenburg in Saxony.

Now, Eilenburg was a walled city, so it became a haven for refugees seeking safety from the fighting. But soon, the city became too crowded and food was in short supply. Then, a famine hit and a terrible plague and Eilenburg became a giant morgue.

In one year alone, Pastor Rinkart conducted funerals for 4,500 people, including his own wife. The war dragged on; the suffering continued. Yet through it all, he never lost courage or faith and even during the darkest days of Eilenburg's agony, sat down and wrote this table grace for his children:

Now thank we all our God,
with hearts and hands and voices,
Who wondrous things hath done,
In whom the world rejoices

So keep us in His grace,
and guide us when perplexed,
and free us from all ills,
in this world and the next.

Even when he was waist deep in destruction, Pastor Rinkart was able to lift his sights to a higher plane. He kept his mind on God's love when the world was filled with hate. He kept his mind on God's promises of heaven when the earth was a living hell. Can we not do the same - we whose lives are almost trouble-free, compared with the man who wrote that hymn?

Whom can you say "thank you" to?

43. With Heart and Hand and Voices

Illustration

Brett Blair

Martin Rinkart was a minister in the little town of Eilenburg in Germany some 350 years ago. He was the son of a poor coppersmith, but somehow, he managed to work his way through an education. Finally, in the year 1617, he was offered the post of Archdeacon in his hometown parish. A year later, what has come to be known as the Thirty-Years-War broke out. His town was caught right in the middle. In 1637, the massive plague that swept across the continent hit Eilenburg... people died at the rate of fifty a day and the man called upon to bury most of them was Martin Rinkart. In all, over 8,000 people died, including Martin's own wife. His labors finally came to an end about 11 years later, just one year after the conclusion of the war. His ministry spanned 32 years, all but the first and the last overwhelmed by the great conflict that engulfed his town.

Tough circumstances in which to be thankful. But he managed. And he wrote these words:

Now thank we all our God
With heart and hands and voices;
Who wondrous things hath done,
In whom his world rejoices.

It takes a magnificent spirit to come through such hardship and express gratitude. Here is a great lesson. Surrounded by tremendous adversity, thanksgiving will deliver you...with heart and hand and voices.

44. Nine Reasons They Did Not Return

Illustration

King Duncan

Why did only one man cleansed from leprosy return to thank Jesus? Someone has made a list of nine suggested reasons why the nine did not return:

One waited to see if the cure was real.
One waited to see if it would last.
One said he would see Jesus later.
One decided that he had never had leprosy in the first place.
One said he would have gotten well anyway.
One gave the glory to the priests.
One said, "O, well, Jesus didn't really do anything."
One said, "Any rabbi could have done it."
One said, "I was already much improved."

That's not surprising, is it? I doubt that more than ten percent of us are ever truly grateful to God. In fact, it often seems that the more we have, the less gratitude we feel.

45. No One Should Carry a Burden Alone

Illustration

King Duncan

Andrew Davison tells of visiting Dr. Albert Schweitzer, that great humanitarian, theologian, musician, physician and missionary at his jungle hospital at Lambarene, on the banks of Ogowe River. Schweitzer was eighty-five years old at the time. One event stands out in Davidson's mind.

It was about eleven in the morning. The equatorial sun was beating down mercilessly, and a group of visitors was walking up a hill with Dr. Schweitzer. Suddenly Schweitzer left the group and strode across the slope of the hill to a place where an African woman was struggling upward with a huge armload of wood for the cook fires. Davidson says he watched with both admiration and concern as the eighty-five-year old man took the entire load of wood and carried it on up the hill for the relieved woman.

When they all reached the top of the hill, one of the members of the group asked Dr. Schweitzer why he did things like that, implying that in that heat and at his age he should not. Albert Schweitzer, looking right at his guests and pointing to the woman, said simply, "No one should ever have to carry a burden like that alone."

46. Helping Others, Showing Gratitude

Illustration

King Duncan

A man named John Canuso made a deal with God. His nine-year-old daughter, Babe, had just been diagnosed with leukemia, and as he knelt at her bed, he swore: "You save my kid, I'll dedicate my life." God did indeed save his daughter. Babe married and had a boy, a child she thought she'd never have, after all the radiation and chemotherapy.

John kept his promise. John was a builder by trade. In 1974, the year his daughter became ill, he reached into his own pocket to renovate and furnish a rundown Philadelphia home that became the first Ronald McDonald House, a place where families could stay while their youngsters were being treated at Children's Hospital. His daughter did die finally in 2005 at age 40.

47. Death of a Blacksnake

Illustration

Staff

I was driving along a rural road recently when the car in front of me swerved off the shoulder and came to a sudden stop. The driver jumped out of the car and ran up a small bank, grabbing a large stick with which he immediately began to flail wildly at the ground.

I stopped and rushed up to the man, certain that he had encountered some vicious threat to human life. But I was wrong.

"Why did you kill it?" I asked. "It was only a blacksnake."

"Blacksnake or rattlesnake, it makes no difference to me," the man said, still beating the now lifeless body. "I kill 'em all!"

I walked away from the man feeling very angry and a little sick. The killing of the snake was not anything unusual, and neither was the man's attitude concerning it. And yet - perhaps the very commonness of the act and the attitude behind it indicates something more than just an aversion to snakes.

The man went out of his way to kill the snake - not because it posed a danger to him, or because he especially enjoys killing snakes (I hope) - but because he was using that club in an exercise of his fears and prejudices.

In that respect he was no different than most of us. At one time or another we have all flailed wildly at those things which society, with its misguided traditions, has taught us to hate or to fear.

We have been taught that the snake is a symbol of evil, and because there are a few poisonous species we treat them all equally - equally bad.

In the same way we categorize people and allow myth and rumor to determine our relationship with those who might be "different" from us. Catholic-Protestant; Jew-Gentile; Black-White; Indian-Anglo; Northerner-Southerner; Russian-American; etc.; each mistrusts or hates the other not because there is a valid reason, but merely because of some fear or prejudice which has been passed on by a parent, teacher, or preacher.

That particular blacksnake is dead - killed by ignorance, perhaps, rather than by a particular cruelty - but dead nonetheless. His very valuable contribution to the balance of nature has ceased simply because someone thoughtlessly reacted to the stimulus of traditional fear or prejudice.

And, as blacksnakes are killed, so are humans. They are slaughtered because human beings have not yet learned to rise above traditional fears and prejudices and to live in harmony with those around us. But we had better learn soon because time may be running out. If the "meek" are really going to inherit the earth, they had better start making themselves known.

Because the violent people are becoming more numerous - and the blacksnakes fewer.

48. A Letter of Appreciation

Illustration

In the book "A Window on the Mountain," Winston Pierce tells of his high school class reunion. A group of the old classmates were reminiscing about things and persons they were grateful for. One man mentioned that he was particularly thankful for Mrs. Wendt, for she more than anyone had introduced him to Tennyson and the beauty of poetry. Acting on a suggestion, the man wrote a letter of appreciation to Mrs. Wendt and addressed it to the high school. The note was forwarded and eventually found the old teacher. About a month later the man received a response. It was written in a feeble longhand and read as follows:

"My dear Willie, I can't tell you how much your letter meant to me. I am now in my nineties, living alone in a small room, cooking my own meals, lonely, and like the last leaf of fall lingering behind. You will be interested to know that I taught school for forty years and yours is the first letter of appreciation I ever received. It came on a blue, cold morning and it cheered me as nothing has for years. Willie, you have made my day."

49. Growing In Grace

Illustration

James Packer

I am the least of the apostles. 1 Cor 15:9

I am the very least of all the saints. Eph 3:8

I am the foremost of sinners. 1 Tim 1:15

Humility and a passion for praise are a pair of characteristics which together indicate growth in grace. The Bible is full of self-humbling (man bowing down before God) and doxology (man giving praise to God). The healthy heart is one that bows down in humility and rises in praise and adoration. The Psalms strike both these notes again and again. So too, Paul in his letters both articulates humility and breaks into doxology. Look at his three descriptions of himself quoted above, dating respectively from around A.D. 59, 63, and 64. As the years pass he goes lower; he grows downward! And as his self-esteem sinks, so his rapture of praise and adoration for the God who so wonderfully saved him rises.

Undoubtedly, learning to praise God at all times for all that is good is a mark that we are growing in grace. One of my predecessors in my first parochial appointment died exceedingly painfully of cancer. But between fearful bouts of agony, in which he had to stuff his mouth with bedclothes to avoid biting his tongue, he would say aloud over and over again: "I will bless the Lord at all times; his praise shall continually be in my mouth" (Ps. 34:1). That was a passion for praise asserting itself in the most poignant extremity imaginable.

Cultivate humility and a passion for praise if you want to grow in grace.

50. Sound of the Creator's Praise

Illustration

Staff

An ancient legend tells us that when the Great Lord of All Being created all things - animals, birds, mountains, seas, and human persons - when he finished his work, there was only silence. No sound was anywhere. The angels, having examined the creation, reported to the Great Creator that, to be complete, it needed the sound of the Creator's praise. So then the Lord God put a song in the throats of birds, gave a murmur to running brooks, gave the wind a voice to whisper as it moved among the trees, and put a melody in the heart of humankind.

In worship here today let's let the sound of God's praise be heard. Let us joyously participate in creation's song of praise; let us supply some of that without which creation is incomplete. Don't be timid about it, the psalmist says - "O bless our God, you people, and make the voice of his praise to be heard!"

Let us then give voice to the melody that is implanted within us. Let it be heard - from our lips and from our hearts, in our singing and in our living, now and always.

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