The Sánchez Archives NINTH SUNDAY IN ORDINARY TIME Year C

By
Patricia Datchuck Sánchez

Only Say The Word

1 Kings 8:41-43
Galatians 1:1-2, 6-10
Luke 7:1-10

How tempting it is to invent our own version of the gospel a comfortable and convenient interpretation that does not ruffle our pride or bend our will (Galatians). But only the authentic good news will truly witness to God’s presence and attract others to the faith (1 Kings). When we cease to invent the gospel and learn to listen to its challenge, then we shall have experienced true faith. In that experience we shall recognize Jesus as Lord and Savior (Luke).

1 Kings 8:41-43

Originally considered one book and classified among the prophets in the Jewish scriptures, 1 and 2 Kings teat of four centuries of Israel’s history, from the death of David to the destruction of Jerusalem. Thoroughly informed with the theological perspective of the Deuteronomic historian, 1 and 2 Kings reflect the basic ideology that Israel’s successes were due to covenantal fidelity and its failures were the result of covenantal infractions. Because the author of Kings wrote at a time later than the events he chronicled (Noth says ca. 550 B.C.E.), he had the advantage of hindsight as he interpreted for his contemporaries the ebb and flow of their political accomplishments.

At the time of Kings’ final editing, the temple built by Solomon had already been destroyed and with it the central system of worship that Josiah had initiated. Therefore, the words attributed to Solomon that comprise today’s first reading probably stirred bittersweet emotions among the exiles. On the one hand, they grieved over glories lost and, on the other hand, they were inspired to hope as to what the future might hold. As they grieved, the Kings’ author advised his fellow religionists to accept their suffering as deserved punishment for their transgressions. As they hoped, he reminded them of the faithfulness of Yahweh and of his promises concerning the continuance of the Davidic dynasty.

Part of a longer section concerning the dedication of the first temple, today’s pericope is purported to be part of the actual prayer uttered by Solomon on that momentous occasion. P. Ellis has preferred to call Solomon’s prayer a set of three discourses (vv. 15-21, 23-53, 56-61), each of which underscores the basic theological teachings of the exilic author. In each of the discourses, the eternity of the temple was compared to the perpetuity promised to David in 2 Samuel 7:14.

Today’s text, part of the second discourse, accents the international flavor Solomon brought to his reign. The foreigner prayed for in verse 41 was not the resident alien (ger) whose rights were guaranteed by Israel’s law (Numbers 15:14); rather, the term nokri (foreigner) referred to those

who were drawn to acknowledge the strict monotheism and ethical integrity of Israelite religion, e.g., Naaman the Syrian (2 Kings 5) and the widow of Shunem (2 Kings 4).

An excellent complement for today’s gospel wherein the centurion was drawn by faith to Jesus, this pericope from Kings reminds the believing community of its role as witness to God for a world in search of meaning. No longer drawn by the physical sign of God’s presence, viz., the temple, all sincere seekers of the truth should be attracted by those who are themselves living temples testifying to the presence of a caring God for all peoples of every nation.

Galatians 1:1-2, 6-10

H. D. Betz has called Paul’s letter to the Galatians “the first complete statement of Gentile Christian theology and thus its oldest self-definition, in which the new Christian religion is separated (as far as we can tell, for the first time) from Judaism.” Actually addressed to a group of churches in southern (some argue for a northern locale) Asia Minor, the letter to the Galatians was written ca. 54-55 C.E. While in Ephesus, Paul had received news that his work in Galatia was being undermined and his qualifications to preach in Jesus’ name were being attacked. As a cursory reading of his missionary exploits will reveal (see Acts), Paul was dogged by a certain group of overly zealous Jewish Christians who sought to undo Paul’s work and/or to correct what they regarded as a misrepresented and diluted version of the good news.

When these Judaizers, following in Paul’s wake, made their way through Galatia, they attempted to convince the gentile Christians that they had been somehow cheated, that Paul had given them an abbreviated type of Christianity and that they had come to preach the full message, viz., that all who would believe in Jesus and be saved must come to Jesus through Moses. In other words, the Judaizers insisted on the continued validity of the Torah, of circumcision, of dietary regulations, etc., and made these requisites for all would-be Christians.

The letter to the Galatians is Paul’s apologia; it is at once vehement and firm. Over and against the Judaizers, Paul reaffirmed the good news as he had first preached it in Galatia. Faith in Jesus, claimed Paul, is the only requisite for salvation; because of Jesus’ saving deeds, those who believe are thereby freed from every encumbrance. Besides the encumbrances of sin and death, Paul also regarded the law as an impediment to grace. While it once had validity, Jesus’ saving words and works had made the law unnecessary. So also were the trappings of the law (circumcision, rules of clean, unclean, etc.) rendered obsolete.

P. Wrightman understands Paul’s defense of the faith in Galatians as a decisive doctrinal fork in the road for the early church. At the fork, the church was given the choice of two roads to follow. One road sign read “Salvation through Works;” and the other beckoned “Salvation through Faith.” Whereas the Judaizers by their emphasis on the law were accenting works and were thereby militating against faith, Paul called for that quality of faith that would express itself in good works.

Above all else, Paul understood salvation to be the gift of a gracious loving God for a sinful humanity. His own conversion experience had taught him that Jesus was the means whereby the Father had manifested his saving will. A staunch and upright Jew who had kept the works of the law in order to be justified, Paul encountered the risen Jesus and through his conversion experience became a believer, i.e., one who by faith hopes to appropriate the undeserved and unmerited saving gifts of God.

Besides attacking the gospel he preached, the Judaizers also denigrated Paul’s claim to be an apostle. This provoked Paul to redefine the concept of apostle, giving it a broader connotation than had been previously accepted. Whereas the Judaizers understood the term “apostle” to apply to the Twelve who had witnessed the ministry, death and resurrection appearances of Jesus, Paul claimed that his experience (Acts 9) of the risen Lord and the subsequent mandate he received (Acts 13:1-3) fitted him for the apostolic ministry.

If Galatians can be called Paul’s quick and passionate first reaction to the faith-versus-works debate, Romans may be regarded as the apostle’s later premeditated but no less passionate response to the same issue. A comparative study of the two works is its own reward.

Luke 7:1-10

Although it was probably not his primary intention, Luke has provided in this gospel pericope an excellent illustration of Paul’s argument (in Galatians) concerning the faith versus law (works) issue. Included also in their gospels by John and Matthew, the narrative of the Roman centurion has been accented by Luke with certain details that distinguish it from the other versions. For example, Luke has placed this episode as the first in a series of episodes that reflect the receptivity to Jesus of various groups in Palestinian society (viz., centurion, 7:1-10; inhabitants of Naim, 7:11-17; all Judah, 7:17; disciples of John the Baptizer, 7:1823; sinful woman, 7:36-50; etc.).

In the case of the centurion, the reception accorded Jesus was an exemplary one, made all the more remarkable by the way Luke described the Roman soldier. Only Luke lays so much emphasis on the qualities of the Roman. A gentile soldier, probably stationed in Capernaum, the centurion may have been in the service of Herod Antipas as a leader of mercenary troops; or he may have been a police or customs official (C.Talbert). In any event, he seemed to be an admirer of the Jewish religion and had acted in such a manner as to earn the respect of the elders. As S. MacLean Gilmour has pointed out, there is extra-biblical evidence that a Roman soldier was instrumental in the erection of a synagogue for the Jewish people. An Egyptian inscription from the second century B.C.E. tells of a pagan official who assisted in the building of a synagogue at Athribis.

Respectful of the Jewish restrictions concerning contact with gentiles, the centurion sent two delegations to meet with Jesus. First, he requested the elders to intercede for him on behalf of his fatally ill servant. When these approached Jesus, they praised the centurion, stating that because of what he had done for the Jews, he “deserved” (v. 5) Jesus’ favor and attention. This statement reflects the Jewish attitude with regard to the law, works and salvation. By doing the good works of the law, Jews believed they would deserve and thereby merit the favor of God. But the Christian attitude toward the law, works and salvation is reflected in the person of the centurion.

When Jesus was not far from his home, the gentile sent word to him through his friends. Tell him, he said, “I am not worthy ... just give an order and my servant will be cured.” So humble was the gentile’s declaration and so full of faith was he that Jesus was amazed (v. 9). Only twice in all of the New Testament do the Christian authors so describe Jesus here and in Mark 6:6, where Jesus’ amazement was provoked by the lack of faith of the people.

Aware that he was not worthy of favor and that he did not deserve or merit Jesus’ attention, the gentile illustrates the truth that salvation is a free gift of God for an unworthy people. In the face of such an undeserved gift, the only appropriate response is humble, trusting faith. It is significant that this gentile’s message to Jesus has been incorporated into the prayer of the eucharistic assembly. As each believer makes bold to share in the saving life of the Lord Jesus, we pray, “Lord, I am not worthy to receive you, but only say the word and I shall be healed.”

Because of his awareness of his place before Jesus and because of his faith in Jesus’ power to save, the centurion stands out in Luke’s gospel as a model for gentile believers. Moreover, he prefigures a similar event in Acts 10-11 wherein another upright centurion came to faith. Notice that in Luke’s gospel the centurion never spoke directly to Jesus; nor does Luke mention that he ever saw Jesus. In this he is a model for all who have not seen and yet believe. Notice also, that the Jews acted as intermediaries for the meeting between Jesus and the gentile. This was to be the special role of Israel in the economy of salvation: to bring all nations to the one God, Yahweh. Yet, as Luke has illustrated in his two volume work, this was not always the case.

Finally, the centurion’s testimony to the power of Jesus’ word to accomplish its purpose cast Jesus as messiah in the same light as God himself. Familiar with Jewish traditions, the centurion may have had in mind Psalm 107:20 wherein Yahweh is praised for saving the suffering by a word of his mouth. The power to effect his purpose by a word also compared Jesus’ action to God who created the universe by simply declaring that it be so: . . . “Let there be light . . . ” etc. (Genesis). No doubt Jesus’ contemporaries and Luke’s readers were also reminded of the prophetic text, “My word will not return to me empty without accomplishing all that it was sent to do” (Isaiah 55: 11). For the centurion, the word of Jesus communicated healing and salvation. Today, for all who pray with similar humility and faith, the word will effect the same wonders!

1. The living temple of the believer reminds the world of the presence of God and calls the world to believe (Kings).

2. Those who alter the gospel to make it appealing and palatable have not understood its challenge (Galatians).

3. True faith does not dictate how God should act; true faith listens for his word (Luke).

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