11On the way to Jerusalem Jesus was going through the region between Samaria and Galilee. 12As He entered a village, ten lepers approached him. Keeping their distance, 13they called out, saying, “Jesus, Master, have mercy on us!” 14When He saw them, He said to them, “Go and show yourselves to the priests.” As they went, they were made clean. 15Then one of them, when he saw that he was healed, turned back, praising God with a loud voice. 16He prostrated himself at Jesus’ feet and thanked Him. He was a Samaritan. 17Then Jesus asked, “Were not ten made clean? but the other nine, where are they? 18Was none of them found to return and give praise to God except this foreigner?” 19Then He said to him, “Get up and go on your way; your faith has made you well.”
Text © New Revised Standard Version, used with permission.
In biblical times lepers were far more shunned than they are now, and were forced to live outside the towns for fear that they would infect everyone else, so Jesus meeting a group of lepers on the outskirts of a village should be no surprise, but their reaction to His presence raises questions. How did these people, who could not associate with the rest of the community, find out about Jesus and His healing ministry? Some people will explain that by claiming that they must have had some contact with people, or they had heard others talking about Him, but why couldn’t the Holy Spirit let them know so that this story could be told, to show how far from God the Jewish leaders of the day, and ultimately that includes us, had strayed? Jesus claimed that He came not to those who were well, but to the sick, and He showed His compassion for these ten outcasts. However, for them to be integrated back into the community they had to show themselves to the local priest for confirmation of their healing. All ten had enough faith in Jesus for them to head to the priest as if they were already healed, but only one, realising that he had been healed by Jesus, came back to give thanks. I thought the almost total disappearance of “please” and “thank you” in today’s world was bad, but this is the same story two thousand years ago, and Jesus was not happy! As a Jew, Jesus was reminded, by the Canaanite woman who said “even the dogs eat the scraps from the Master’s table” [Matt. 15:27] that His ministry was not limited to people of His own faith. Here, again, it is the foreigner, the highly despised Samaritan – remember the story of the “Good Samaritan” – who is so moved that he wanted to thank both the source and the means of delivery for the healing he had received. Such was his gratefulness that he prostrated himself. How many times have we done that when we give thanks to anyone for something they’ve done for us? I certainly didn’t when I saw my surgeon last week. We aren’t told if this man returned immediately or after being seen by the priest, but the important point isn’t whether it was before or after; the important bit is that he sought out Jesus to give Him thanks.
I’m also struck by the immediacy of this healing. Like Jairus’ daughter, and Peter’s mother-in-law, and many others, a prayer for instant healing was answered with instant healing. I’ve long held the belief that if we ask for what God wants to give us then our prayers will be answered in the way we want them to be – just like these lepers; but if we ask for something which God is not prepared to give us just yet, or in the form we ask for, then we risk being disillusioned about our prayers. That, however, shouldn’t stop us from asking for instant healing and being prepared to accept what is offered by the one who knows what is in our best interest, even if we don’t. Are we stopping ourselves, or do we need some more mustard seeds? [Matt. 17:20]
The last verse is interesting, and the interest relates to translation of the text. What we see as “get up” comes from a Greek word used in the early church in relation to resurrection, not just physically getting off the ground, and the word which most English translations render as “made … well”, or something similar, is actually the verb “to save”, also as in the sense of resurrection. Hence it would be better to finish this passage with “your faith has saved you.” Of all the different translations of the Bible in my collection, only the Jerusalem Bible renders it closely to the meaning of the Greek verb. My Jewish New Testament Commentary – yes, there is such a thing – also highlights that this has to do with salvation, not just healing in the here and now. The Samaritan has not only been healed, as were the other nine, but has been given a new life as well.
What does that revelation mean for us? This Samaritan had the faith not only to realise that God had healed him, but also to want to give thanks to God, through Jesus, for that healing. In exchange, though not as a bait for his actions, he knew he would be in the community of the resurrected people. Do we give thanks when God does something for us? When I’m running a little late and approaching a set of traffic lights which could turn red at any moment I often give thanks if the lights don’t change before I get through; but are those thanks really genuine, or have they become so frequent as to render them somewhat automatic?