Sixth Sunday after Epiphany

Scripture Introductions
by Stewart Clarke

May I offer possible introductions for the suggested readings for Sunday?
Imagine! ScrIntros again! How time flies! Epiphany is wrapping up, in
preparation for Transfiguration and Lent!

I invite you to use, adapt, correct, or replace, these suggestions, with
the hope that both Bible and congregation are respected. 

What links today’s readings, the Epistle going its own way, could well be
healing, or the initiative of nameless people serving God’s will. It could
have to do with crossing boundaries or pushing limits of various kinds. It
could also have to do with accepting grace. And, throughout, we have
evidence of God at work!

(Again, you may want to skip what is in parentheses, or footnotes.)

Our first reading is a wonderful tale of human interaction: actually, it’s
only the first part of the story, leaving out the story of greed and
punishment. When you go home, you may want to read the whole story for
yourself. 

The Kingdom of Israel 2 and Syria, “next door,” are antagonists. They have
been raiding each other’s territory, and, in one raid on Israel, a young
girl is kidnapped and taken into slavery. Her owner must be one of the
great leaders of history. His king, Ben-hadad (of Damascus) values him so
highly that he is willing to risk even more confrontation with Israel for
his sake. On the other hand, he may so live up to his name, (“Naaman” means
“Pleasant,”) that the kidnapped girl cares about his leprosy, a highly
unpleasant disease3, even though this form is apparently non-communicable! 
Let’s listen as the story unfolds, remembering that, in the Hebrew Bible,
this is a book of prophecy, because “God speaks in history.” (If you wish,
imagine an exchange between Israel and Iran or the Palestinians! Or
between India and Pakistan! Or North and South Korea.) (BTW, he takes with
him about 750 pounds of silver and 150 pounds of gold!)

We read from 2 Kings 5: 1-14, and may God speak to us. 

(You may wish to save your thanks and praise until after the Gospel reading,
allow silence for a moment’s reflection, use traditional language or say
something like: May we, like Naaman, hear God speaking even through
unlikely sources, Amen.)



The Psalm invites us to look at happiness and hope: when we are full of one,
we see no need of the other, but, in despair, we call out for help, and we
live in hope. And, when our prayers are answered, we rejoice. 

Let us………
Psalm: 30 (VU p. 757)



Paul, who writes about Grace and salvation by faith rather than works, knows
full well that more than an easy or “cheap” faith is involved. Paul seems
much into discipline, exercise and toning one’s spiritual practice.
Let’s
listen to Paul writing as a spiritual athlete in training, in: 
1 Corinthians 9: 24-27
^^^^^^^
May we, like Paul, practice the disciplines of our faith, to become closer
to God. Amen. 

In the Gospel, we pick up the rapid account in Mark’s Gospel.. Last week,
the whole community was gathered, and Jesus found an escape to pray.. Today
we read of a lone leper. Unlike Naaman, he is nameless, and most likely
exiled from community because he was “unclean,” whether or not the disease
were actually communicable. Jesus’ pity overcomes social custom and
religious legislation, a miracle in itself in that place and time: if you
touched an ”untouchable,” you also became “unclean.” The man is cured.
Then, for whatever reason, Jesus asks the impossible: that he not tell
anyone! Instead, he is to go quietly through the formal routine of being
declared whole, and welcome again in the community!



Let’s rise to honour and be open to the Good News for us in:
(Or: let’s listen closely for the Good News for us in:) 
Mark 1: 40-45

May we, like the leper, be unable to keep from sharing the Good News! Amen. 

(It is appropriate to follow the readings with thanks and praise.)

Notes:

 With thanks to CAM and EMC (in retrospect)
 We remember that the kingdom, united under David, split after the death of
Solomon, with the northern, larger and richer body taking the traditional
name of "Israel," while the Southern became "Judah."
 This could render one "unclean," and isolated from community or worship. 


(Comments to Stew at stewclarke@eastlink.ca.)