Psalm 118:1-9, 2 Kings 5:9-16, Galatians 5:16-24, Luke 17:11-19.
A). THE EVERLASTING MERCY OF THE LORD.
Psalm 118:1-9.
Our Psalm today begins, “O give thanks unto the LORD; for He is good” (PSALM 118:1a). Notice that it is not that ‘He has been good to me.’ But rather that He is “good” within Himself. My mentor knew what it was to be persecuted, but faithfully rode out his troubles with the words, ‘Well, you know how things are: BUT GOD IS GOOD’ upon his mouth.
One big part of our interest in God’s goodness is “because His mercy endureth for ever” (PSALM 118:1b). In other words, His “mercy” (hesed = covenant-love) is everlasting! This is repeated three times in PSALM 118:2-4, where three groups of people are singled out to “now say, that His mercy endureth for ever.”
“Israel” (PSALM 118:2a) calls upon the whole community of God’s covenant people, and “house of Aaron” (PSALM 118:3a) upon the priesthood. And “them that fear the LORD” (PSALM 118:4a) includes all the redeemed (cf. Psalm 107:2).
The whole of PSALM 118:1 is repeated at the end of the Psalm (cf. Psalm 118:29).
PSALM 118:5. I called upon the LORD (literally) “from the strait place.” The LORD answered me (literally) “from the open place” (cf. Psalm 31:8). When we feel that we are, as it were, in a tight spot, the LORD delivers us into boundless freedom (cf. Psalm 18:19); into ‘the glorious liberty of the children of God’ (cf. Romans 8:21).
The LORD is (literally) “for me” (PSALM 118:6a; cf. Psalm 56:9b). ‘If God be for us, who can be against us?’ (cf. Romans 8:31).
“I will not fear: what can man do unto me?” (PSALM 118:6b; cf. Psalm 56:11; Hebrews 13:6).
“The LORD taketh my part with them that help me” (PSALM 118:7a). Of course, the LORD is my principal helper, but He is also with those who take the part of His own (cf. Psalm 54:4).
Therefore I shall (literally) “look upon” them that hate me (PSALM 118:7b).
“It is better to trust in the LORD than to put confidence in man” (PSALM 118:8). Some say, ‘It is better to trust in the Word of the LORD’ – who is Jesus. Certainly, no mere man is so totally reliable as our Lord.
The man who trusts in man ‘maketh flesh his arm,’ and his heart ‘departeth from the LORD’ (cf. Jeremiah 17:5).
“It is better to trust in the LORD than to put confidence in princes” (PSALM 118:9; cf. Psalm 146:3). Some of the foreign princes with whom Israel made alliances proved to be but ‘broken reeds’ (cf. Isaiah 36:6). However, the LORD said to Joshua, ‘I will be with thee: I will not fail thee nor forsake thee’ (cf. Joshua 1:5; Hebrews 13:5).
And Jesus said, ‘Lo, I am with you always, even to the end of the age. Amen’ (cf. Matthew 28:20).
B). NAAMAN THE SYRIAN.
2 Kings 5:9-16.
It must have been quite a commotion: Naaman and his entourage, horses and chariot and all, turning up at the door of the house of Elisha (2 KINGS 5:9). Naaman was a mighty man, but he was afflicted by some form of leprosy (cf. 2 Kings 5:1). The prophet sent a messenger to say, “Go and wash in Jordan…” (2 KINGS 5:10). How rude: did Elisha not realise how important this dignitary was?
The means the LORD used for Naaman’s healing is neither what he expected (2 KINGS 5:11), nor what he wanted (2 KINGS 5:12). Naaman, as commander of the Syrian army, was a “great” man (cf. 2 Kings 5:1), and came expecting “great” things (2 KINGS 5:13). The way of salvation may seem so simple as to be insulting: ‘Believe in the Lord Jesus Christ, and you shall be saved’ (cf. Acts 16:31).
Naaman had to look down his chain of command to find sound advice. This was not the first time (cf. 2 Kings 5:2-3). It is a mark of true leadership to be willing to take advice from those whom we lead.
The commander’s indentured servants effectively argued, “If the man says, ‘Wash and be clean’ why not try it?” (2 KINGS 5:13). Naaman immersed himself seven times in the River Jordan, as instructed, and the great and mighty Naaman’s diseased flesh became renewed, “like that of a little boy” (2 KINGS 5:14).
The holistic nature of Naaman’s healing is seen in his subsequent confession of faith: “I know that there is no God in all the earth, but in Israel” (2 KINGS 5:15).
Elisha categorically refused to take any kind of payment for this advice (2 KINGS 5:16). After all, it was the LORD who had healed Naaman, not Elisha. Similarly, despite being entitled to support (cf. 1 Corinthians 9:14), the Apostle Paul used to preach for free (cf. 1 Thessalonians 2:9).
This is an instance of holistic healing coming to those who are outside, as noted by Jesus (cf. Luke 4:27). It was ‘while we were yet sinners,’ that ‘Christ died for us’ (cf. Romans 5:8). Those who were ‘far off are made nigh by the blood of Jesus’ (cf. Ephesians 2:13).
C). THE BATTLE WITHIN.
Galatians 5:16-24.
We must “walk in the (Holy) Spirit”: to which imperative is added a promise, “and ye shall not fulfil the lusts of the flesh” (GALATIANS 5:16). We need to be aware of the spiritual nature of the battle in which we are engaged (GALATIANS 5:17). If we are thus “led by the (Holy) Spirit” then neither our former sinful nature nor the externals of the Law have any further hold over us (GALATIANS 5:18).
Yet the battle is real, nevertheless. The “works” of the flesh (GALATIANS 5:19-21) are set over against the “fruit” of the Spirit (GALATIANS 5:22-23). “Works” is plural, as being divisive; “fruit” is singular, as being harmonious (cf. Matthew 6:22; Acts 2:46).
The list of vices is not exhaustive: Paul ends it with, “and things like these” (GALATIANS 5:21). “As I warned you before,” he concludes, “those who (habitually) do such things shall not inherit the kingdom of God.” ‘Put them to death!’ he says elsewhere (cf. Colossians 3:5-6).
By contrast, the fruit which is cultivated in the life of the Spirit-led Christian needs no restraint: for “against such things there is no law” (GALATIANS 5:23). This fruit-bowl is not a lucky dip but is the very definition of Christian character.
1. Agape “love,” reflecting God’s love for us: love for Him, love of His, and love for others.
2. “Joy” in the Holy Spirit (cf. Romans 14:17).
3. “Peace” with God through the Lord Jesus Christ (cf. Romans 5:1), peace within ourselves, peace with one another.
4. “Long-suffering” - including patience even towards those who aggravate or persecute us.
5. “Kindness” which brings an unselfish smile even out of the midst of pain.
6. “Goodness” which manifests itself in words and deeds.
7. “Faith” speaks of faithfulness, a trustworthy character.
8. “Meekness” is not weakness, but strength under control.
9. “Self-control” brings composure in the midst of the temptations of life.
In Galatians 2:20 Paul spoke in the passive voice of having been ‘crucified with Christ’ (cf. Romans 6:6). In GALATIANS 5:24, however, Paul speaks of those who are Christ’s having themselves “crucified the flesh with its passions and lusts.” We may not passively await the Holy Spirit’s work but must also decisively act upon it ourselves (cf. Romans 8:13).
D). A SAMARITAN SAVED.
Luke 17:11-19.
This well-known and wonderful passage, unique to Luke’s Gospel, gives us (first) an account of the cleansing of ten lepers. Second, it celebrates the gratitude of one of them (who happened to be a Samaritan). Thirdly, it tells us of the Samaritan’s salvation by faith.
The passage begins, “And it came to pass” – a frequent phrase in the Scripture, which might otherwise be translated, “and it (just so) happened” (Luke 17:11). This phrase is often left out in modern translations - which is a pity because rightly understood it demonstrates the sovereignty of God over the ‘happenstances’ of life. It happened that, as Jesus was going up to Jerusalem to die for our salvation, that He passed through the borderlands between Samaria and Galilee.
Notice the sense of purpose about everything that Jesus was doing (cf. John 4:4). The passage continues, “And on His entering a certain village ten leprous men stood afar off” (Luke 17:12). This little community of suffering kept their distance: which was appropriate to their condition, and in keeping with the Law (Leviticus 13:45-46).
These ten men collectively lifted up their voice saying, “Jesus, Master, have compassion on us” (Luke 17:13). It is good that we recognize that ‘our help comes from the Lord, who made heaven and earth’ (Psalm 121:2). The Lord knows our situation, and sometimes a simple ‘Lord have mercy’ is sufficient (cf. Psalm 123:3).
Upon seeing their condition Jesus said, “Having gone show yourselves to the priests” (Luke 17:14). It is no use prevaricating over whether or not we have ‘enough’ faith: this seemed to call for urgent and immediate action. They went, and ‘it just so happened’ that “in going they were cleansed” (Luke 17:14).
Just one of these former lepers, in seeing that he was healed, “turned back (and) with a loud voice (was) glorifying God” (Luke 17:15). Prostrating himself face-down at the feet of Jesus, this man gave thanks to Him. At this point Luke emphasizes that this man was a Samaritan (Luke 17:16).
Jesus' answer to all this was, “Were not ten cleansed? So where are the other nine?” (Luke 17:17). It seemed amazing to Jesus that the only one returning to give glory to God was this outsider (Luke 17:18).
First, Jesus spoke to this man in resurrection terms: “Having risen” go forth. Second, Jesus spoke of a faith that saves: “your faith” has made you whole. Then, finally, more than physical healing had happened to this man: your faith has “saved” you (Luke 17:19).
All ten of these patients were healed of their leprosy, but only one was “made whole” - and he was the one who returned to give thanks. There was something more which the Samaritan had received: he had received holistic healing. Or, as is evidenced from his faithful response to Jesus, he was “saved” (Luke 17:19).
