God Loves Other People, Too – Chad McKenna reflects on God’s healing grace for all of creation
Care for Creation Commentary on the Revised Common Lectionary
Readings for the 18th Sunday after Pentecost (October 9-15), Year C (2025, 2028)
2 Kings 5:1-3, 7-15c
Psalm 111
2 Timothy 2:8-15
Luke 17:11-19
Within the context of the lectionary, the miraculous healing in today’s gospel reading provides a much needed break from a long series of Jesus’ parables and lessons steeped in metaphor. While those who took part in the Season of Creation during September may not notice this shift, others who have been preaching on the the enigmatic words of Jesus for the last few months may be breathing a sigh of relief.
The context of Luke’s narrative isn’t much different. The last moment with active storytelling occurred at the beginning of chapter 14, with Jesus healing a man with edema. Since then, he has preached to large crowds, gatherings of Pharisees, and the disciples. The teachings continue afterward, concluding with Jesus healing a blind man before his encounter with Zacchaeus and his triumphal entry into Jerusalem in chapter 19. The three healings encompass a range of social classes, with the first being a man of high status, the last being a beggar, and today’s grateful Samaritan a foreigner. Luke reveals a reality we Lutherans preach often: God’s grace is for all people because all people need God’s grace.
These miracles also show us the truth about inequality, and a reason why justice is so needed in our world. Suffering is intersectional, and things like privilege and wealth can make it easier for some to handle sickness. The man with edema did not have to beg because chances are that he was already well off before he became unhealthy.
Naaman’s story in 2 Kings is another example of this. He has a skin disease— what most English translations call leprosy. And yet, he is still able to command an army, travel with an entourage, and gain audiences with kings. The ten men with leprosy in Luke’s gospel could only dream of such social standing, especially those who hailed from Samaria.
In the 21st Century, climate change affects everyone, but some of us are more equipped to confront rising temperatures and dangerous weather patterns in our individual lives. As drought and pollinator collapse ravage farms and orchards, those with wealth can afford the increasing prices of food. Some who live near coastlines have the means to be mobile and can relocate during hurricane season or move away altogether. Others, like those who endured Hurricane Katrina 20 years ago, have no other choice but to stay and pray for the best. As time goes on, it will get harder to avoid the harsh realities of climate change, but we cannot wait until we are personally affected to call out the injustices that others are facing now.
When we encounter people in extreme need, our biases affect how we respond. In the aftermath of Hurricane Katrina, the Associated Press published an image of a young African-American man wading through chest-deep water with pack of Pepsi and a bag of groceries, “after looting a grocery store in New Orleans,” as the caption read. That same day, Getty Images published a photo of a young white couple in the exact same situation, “after finding bread and soda from a local grocery store.” One “looted” to survive. The others simply found free groceries. Nicola Mann and Victoria Pass reflected on this racist discrepancy in 2011 for InVisible Culture, a student-run journal from Rochester University. The hurricane affected everyone, and the United States’ history of racism ensured that the disaster affected some more than others.
In today’s gospel, Jesus heals 10 men, but the only one to return and give thanks is a Samaritan. We can do not know what happened to the other nine. Perhaps they were Jewish men in a Samaritan village, and they had to return to Jerusalem to find a priest, as Jesus instructed. Since we can only speculate on their absence, the focus should be on the Samaritan who returned, whose faith made him well.
Much has been written about the enmity between Samaritans and Jewish people in the second temple era. Their feuding, which dated back to the Kingdom’s division in 922 BCE, put the two groups at odds over almost every aspect of life and faith, including where and how to properly worship The Lord. Luke puts a lot of focus on this, especially in chapter 10. Through the parable of the Good Samaritan and today’s miraculous healing, Luke challenged the early church to come to terms with this animosity and embrace the humanity of those long perceived as enemies.
In a sense, Luke is telling us that for Jesus, Samaritan Lives Matter. Yes, all people need healing and salvation, and in fact Jesus healed all kinds of people. At the same time, Luke’s focus on Samaritans seems to be saying that our attention should be on those who have been historically pushed aside and deemed inferior.
The Samaritan’s return to Jesus’ feet not only puts focus on a marginalized group, but also challenges the very core of the issue to begin with. The rift between Jewish and Samaritan people had much to do with the proper location of worship, specifically whether that place was Jerusalem or Samaria. We do not know if the man presented himself to a priest in Samaria, but we do know that he returned to this unnamed village to present himself to Jesus. Now that God is incarnate and moving upon the earth, worship cannot be bound to any static location.This calls to mind Jesus’ words to the Samaritan woman at the well in the Gospel of John:
“The hour is coming when you will worship the Father neither on this mountain nor in Jerusalem. You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming and is now here when the true worshipers will worship the Father in spirit and truth, for the Father seeks such as these to worship him (John 4:21-23, NRSVUE).”
Jesus dismantles the things that divide us. For followers of Jesus, faith is no longer bound to any specific location; rather, our faith is in the person of Christ, who is the one who heals us and frees us from the dividing lines of tribalism, racism, and fear.
I would encourage those who want to preach on 2 Kings to include the omitted verses (2 Kings 5:4-6). They add little extra time to the service, but they make the story so much richer. We learn more about Naaman’s influence, as well as his preparations for his long journey to healing in Israel. In addition, it is worth mentioning the rest of Naaman’s story in this chapter, even if a lector doesn’t read all 27 verses. After being healed, Naaman tries his best to give gifts to the king. When the king refuses to accept, Naaman swears allegiance to the God of Israel and asks for “two mule loads of earth (2 Kings 5:17),” so that he can offer sacrifices to God even after he returns home.
This request shows us that Naaman’s healing has leads to a complete reversal of his original response to Elisha’s instructions. At first he was furious at the simplicity of washing himself in the Jordan, a river far from his home and of much worse quality than than the waters there. Yet, after his skin is restored he asks the king for earth from Israel so that even in Aram he can worship The Lord on Israeli soil. He has been transformed in the Jordan, and the crystal clear rivers of Damascus will no longer do.
Though Naaman’s reasoning is based on an antiquated understanding of regionally locked deities, most of us can relate to his desire to remain connected to a place that transformed him. Many of us treasure keepsakes from pivotal moments in our lives. Ignoring the “take only pictures” advice in wilderness preserves, people tend to pocket rocks, leaves, feathers, and shells from beautiful locations. Some, like me, have even emulated Naaman and filled an empty soda bottle with sand or soil from a place of deep, personal significance. And yet if our God is truly present in all of creation, we don’t need to carry these physical reminders with us. The soil may be different here than it is in Venezuela, but God breathes in both places to produce food and life in abundance. The water may be more clear in other lands, but all water is life.
Any talk of Naaman’s restoration in the Jordan River should include mention of baptism. And perhaps with all the discussion of worship and place, it might be helpful to remind worshippers that their baptism and connection to God’s unrelenting and redeeming love is bigger than that bowl of water in their worship space. We can be reminded of baptism when we wash our hands in a hospital room, when the rains come after a long dry spell, and when we go for a leisurely swim. Like all aspects of faith, our hope in God is bigger than the building where we worship. Fonts, communion tables, and those other sentimental treasures could go away, but the healing love of God never will.
This time of year, many in North America are noticing the birds and butterflies who have begun their journeys to warmer places. In my corner of northern Illinois, the pelicans have left their summer homes on the Rock River. Sandhill cranes have already passed through. What patterns of migration have you noticed where you live? Some species determine sacred spots to rest on the way, or to call home. Wherever they go, all of them are watered and nourished by the gifts of God’s creation at each step of the way. I pray that through your preaching, others may encounter the expansive grace of God for them and all of creation.
Originally written by Chad McKenna in 2025.
Sunday October 9 – 15 in Year C (McKenna25)
God Loves Other People, Too – Chad McKenna reflects on God’s healing grace for all of creation
Care for Creation Commentary on the Revised Common Lectionary
Readings for the 18th Sunday after Pentecost (October 9-15), Year C (2025, 2028)
2 Kings 5:1-3, 7-15c
Psalm 111
2 Timothy 2:8-15
Luke 17:11-19
Within the context of the lectionary, the miraculous healing in today’s gospel reading provides a much needed break from a long series of Jesus’ parables and lessons steeped in metaphor. While those who took part in the Season of Creation during September may not notice this shift, others who have been preaching on the the enigmatic words of Jesus for the last few months may be breathing a sigh of relief.
The context of Luke’s narrative isn’t much different. The last moment with active storytelling occurred at the beginning of chapter 14, with Jesus healing a man with edema. Since then, he has preached to large crowds, gatherings of Pharisees, and the disciples. The teachings continue afterward, concluding with Jesus healing a blind man before his encounter with Zacchaeus and his triumphal entry into Jerusalem in chapter 19. The three healings encompass a range of social classes, with the first being a man of high status, the last being a beggar, and today’s grateful Samaritan a foreigner. Luke reveals a reality we Lutherans preach often: God’s grace is for all people because all people need God’s grace.
These miracles also show us the truth about inequality, and a reason why justice is so needed in our world. Suffering is intersectional, and things like privilege and wealth can make it easier for some to handle sickness. The man with edema did not have to beg because chances are that he was already well off before he became unhealthy.
Naaman’s story in 2 Kings is another example of this. He has a skin disease— what most English translations call leprosy. And yet, he is still able to command an army, travel with an entourage, and gain audiences with kings. The ten men with leprosy in Luke’s gospel could only dream of such social standing, especially those who hailed from Samaria.
In the 21st Century, climate change affects everyone, but some of us are more equipped to confront rising temperatures and dangerous weather patterns in our individual lives. As drought and pollinator collapse ravage farms and orchards, those with wealth can afford the increasing prices of food. Some who live near coastlines have the means to be mobile and can relocate during hurricane season or move away altogether. Others, like those who endured Hurricane Katrina 20 years ago, have no other choice but to stay and pray for the best. As time goes on, it will get harder to avoid the harsh realities of climate change, but we cannot wait until we are personally affected to call out the injustices that others are facing now.
When we encounter people in extreme need, our biases affect how we respond. In the aftermath of Hurricane Katrina, the Associated Press published an image of a young African-American man wading through chest-deep water with pack of Pepsi and a bag of groceries, “after looting a grocery store in New Orleans,” as the caption read. That same day, Getty Images published a photo of a young white couple in the exact same situation, “after finding bread and soda from a local grocery store.” One “looted” to survive. The others simply found free groceries. Nicola Mann and Victoria Pass reflected on this racist discrepancy in 2011 for InVisible Culture, a student-run journal from Rochester University. The hurricane affected everyone, and the United States’ history of racism ensured that the disaster affected some more than others.
In today’s gospel, Jesus heals 10 men, but the only one to return and give thanks is a Samaritan. We can do not know what happened to the other nine. Perhaps they were Jewish men in a Samaritan village, and they had to return to Jerusalem to find a priest, as Jesus instructed. Since we can only speculate on their absence, the focus should be on the Samaritan who returned, whose faith made him well.
Much has been written about the enmity between Samaritans and Jewish people in the second temple era. Their feuding, which dated back to the Kingdom’s division in 922 BCE, put the two groups at odds over almost every aspect of life and faith, including where and how to properly worship The Lord. Luke puts a lot of focus on this, especially in chapter 10. Through the parable of the Good Samaritan and today’s miraculous healing, Luke challenged the early church to come to terms with this animosity and embrace the humanity of those long perceived as enemies.
In a sense, Luke is telling us that for Jesus, Samaritan Lives Matter. Yes, all people need healing and salvation, and in fact Jesus healed all kinds of people. At the same time, Luke’s focus on Samaritans seems to be saying that our attention should be on those who have been historically pushed aside and deemed inferior.
The Samaritan’s return to Jesus’ feet not only puts focus on a marginalized group, but also challenges the very core of the issue to begin with. The rift between Jewish and Samaritan people had much to do with the proper location of worship, specifically whether that place was Jerusalem or Samaria. We do not know if the man presented himself to a priest in Samaria, but we do know that he returned to this unnamed village to present himself to Jesus. Now that God is incarnate and moving upon the earth, worship cannot be bound to any static location.This calls to mind Jesus’ words to the Samaritan woman at the well in the Gospel of John:
“The hour is coming when you will worship the Father neither on this mountain nor in Jerusalem. You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming and is now here when the true worshipers will worship the Father in spirit and truth, for the Father seeks such as these to worship him (John 4:21-23, NRSVUE).”
Jesus dismantles the things that divide us. For followers of Jesus, faith is no longer bound to any specific location; rather, our faith is in the person of Christ, who is the one who heals us and frees us from the dividing lines of tribalism, racism, and fear.
I would encourage those who want to preach on 2 Kings to include the omitted verses (2 Kings 5:4-6). They add little extra time to the service, but they make the story so much richer. We learn more about Naaman’s influence, as well as his preparations for his long journey to healing in Israel. In addition, it is worth mentioning the rest of Naaman’s story in this chapter, even if a lector doesn’t read all 27 verses. After being healed, Naaman tries his best to give gifts to the king. When the king refuses to accept, Naaman swears allegiance to the God of Israel and asks for “two mule loads of earth (2 Kings 5:17),” so that he can offer sacrifices to God even after he returns home.
This request shows us that Naaman’s healing has leads to a complete reversal of his original response to Elisha’s instructions. At first he was furious at the simplicity of washing himself in the Jordan, a river far from his home and of much worse quality than than the waters there. Yet, after his skin is restored he asks the king for earth from Israel so that even in Aram he can worship The Lord on Israeli soil. He has been transformed in the Jordan, and the crystal clear rivers of Damascus will no longer do.
Though Naaman’s reasoning is based on an antiquated understanding of regionally locked deities, most of us can relate to his desire to remain connected to a place that transformed him. Many of us treasure keepsakes from pivotal moments in our lives. Ignoring the “take only pictures” advice in wilderness preserves, people tend to pocket rocks, leaves, feathers, and shells from beautiful locations. Some, like me, have even emulated Naaman and filled an empty soda bottle with sand or soil from a place of deep, personal significance. And yet if our God is truly present in all of creation, we don’t need to carry these physical reminders with us. The soil may be different here than it is in Venezuela, but God breathes in both places to produce food and life in abundance. The water may be more clear in other lands, but all water is life.
Any talk of Naaman’s restoration in the Jordan River should include mention of baptism. And perhaps with all the discussion of worship and place, it might be helpful to remind worshippers that their baptism and connection to God’s unrelenting and redeeming love is bigger than that bowl of water in their worship space. We can be reminded of baptism when we wash our hands in a hospital room, when the rains come after a long dry spell, and when we go for a leisurely swim. Like all aspects of faith, our hope in God is bigger than the building where we worship. Fonts, communion tables, and those other sentimental treasures could go away, but the healing love of God never will.
This time of year, many in North America are noticing the birds and butterflies who have begun their journeys to warmer places. In my corner of northern Illinois, the pelicans have left their summer homes on the Rock River. Sandhill cranes have already passed through. What patterns of migration have you noticed where you live? Some species determine sacred spots to rest on the way, or to call home. Wherever they go, all of them are watered and nourished by the gifts of God’s creation at each step of the way. I pray that through your preaching, others may encounter the expansive grace of God for them and all of creation.
Originally written by Chad McKenna in 2025.
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