• Verse 5. Go to, etc. - It was very natural for a king to suppose, that the king of Israel could do more than any of his subjects.—Wesley’s CommentaryObstacles for God “Not One of Us” From all indications, it would appear that the Syrians are enemies and not allies of Israel. The young girl who speaks of the prophet in Samaria is a captive. Yet, the writer of 2 Kings chose to describe Naaman’s successes as having come from God (verse 1). The answer lies partially in the Old Testament worldview that God is not a regional god, that victory belongs to God (Proverbs 21:31), and that favor is God’s prerogative (Jeremiah 27:5-6).
• Elisha sent - Which he did, partly, to exercise Naaman’s faith and obedience: partly, for the honor of his religion, that it might appear he sought not his own glory and profit, but only God’s honor, and the good of men. —Wesley’s Commentarycure was not to be wrought by the water, but by the power of God. —Wesley’s Commentary
• Obstacle of God “It’s beneath me”
• Obstacle of God “I don’t want too” - Resistance to doing it God’s way (for God’s Glory)
• Obstacle of God “It’s not good enough” Unwilling to the little seemingly unpleasant things – too good to do it
• But when resistance is gone and obedience rules
• God can and does work his way
• Naaman is cleasnsed
• Second leper – one of the “good” guys
• Obstacle for God – “I’ve got a better plan” did what he thought was the right godly but it wasn’t what Jesus told him to do. And so Jesus could do what he had intended or hoped to do.
• Jesus does not wish to be misunderstood: he is not just some wonder worker --physical healing is only an indicator of the Kingdom. For the man to be readmitted to Jewish society, the healing needs to be confirmed by a "priest" (v. 44) - a requirement of Mosaic law ("what Moses commanded"). Leviticus 14 requires him to make certain sacrifices ("offer for your cleansing") so he could be ritually purified. (The "testimony to them" may either be to the crowds or be to the power of God now available to all believers.) Lest he be misunderstood, Jesus continues his ministry secretly, "out in the country" (v. 45), away from the crowds. -But unlike Naaman, the leperer healed by Jesus did not need "the right connections" to have access to Jesus, and he went to him directly for help. No gifts are lavished upon Jesus, no ritual is required and no one "worked the system." Rev. Sr. Thea Joy Browne
• -Like lepers, we are cleansed by the love of God working among us and within us. That is what healing is about and what wholeness is about and what the church and the kingdom of God are all about. Buechner
• We want healing, cleansing but we too put up obstacles
• The only thing that breaks through is love…and true obedience
Healing for all, obedience is the key, God works in the small/little/weak/unseemingly, God’s will/God’s glory/God’s way
Obstacles for God: our unwillingness to be humbled, our unwillingness to get dirty; our unwillingness to hear and obey in ALL things.
Cleansing – restoration of community not perfect solutions, Naaman not one of them, leper didn’t do
Everything God told him to do even though it looked like it, both had been resistant to doing God’s way but in the end both were healed and both were restored to community
• UMBOW 309 (Seasonal, 2 Kings, Mark) blessing 621
• For excellent, fresh opening prayers see Revised Common Lectionary Prayers (Augsburg Fortress), page 65.
• UMBOW 427 (Healing, 2 Kings, Mark)
• For an intercessory prayer form for this Sunday, see Revised Common Lectionary Prayers (Augsburg Fortress), page 51.
"The term willing [NT2309 thelo] is used for delight. It is God’s delight to seek us when we are lost and cleanse us. The term for “God is willing” is also the term for “God’s will.” Furthermore, “God’s will” and “God’s delight” are interchangeable concepts. If we want to be in God’s will then we will seek to delight him. If we want to delight him we must be willing to cleanse others."
Go to, &c. - It was very natural for a king to suppose, that the king of Israel could do more than any of his subjects. Elisha sent - Which he did, partly, to exercise Naaman’s faith and obedience: partly, for the honour of his religion, that it might appear he sought not his own glory and profit, but only God’s honour, and the good of men. Was wroth - Supposing himself despised by the prophet. Are not, &c. - Is there not as great a virtue in them to this purpose? But he should have considered, that the cure was not to be wrought by the water, but by the power of God.—John Wesley
"Man’s reason murmurs when it considers only the signs and outward things, and has no regard for the word of God, which is contained there."
• From all indications, it would appear that the Syrians are enemies and not allies of Israel. The young girl who speaks of the prophet in Samaria is a captive. Yet, the writer of 2 Kings chose to describe Naaman’s successes as having come from God (verse 1). The answer lies partially in the Old Testament worldview that God is not a regional god, that victory belongs to God (Proverbs 21:31), and that favor is God’s prerogative (Jeremiah 27:5-6).
• Though we commonly think of leprosy as a debilitating disease, there were several other diseases that were classified as leprosy in the Old Testament. (See some of the descriptions found in Leviticus 13.)
• The large gift that Naaman took to the king of Israel (verse 5) was not unusual for the culture. It was customary for both wealthy people and people of limited means to approach a prophet with a substantial gift. (See 1 Kings 13:7 or 2 Kings 8:8-9.)
• The king’s reaction in verse 6, which was to tear his clothes, was also predictable. To even suggest that the king had the power to heal bordered on blasphemy.
• Naaman was offended (verses 11-12) by Elisha’s response for at least two reasons:
• He was a man of obvious importance, stooping to visit his enemy’s prophet; and Elisha, the prophet, sent only a messenger to greet him. Culturally, this was an insult.
• The prophet told him to bathe in one of Israel’s rivers — one not known for being either clear or beautiful. Damascus (in Syria) had cleaner, more aesthetically beautiful rivers in which to bathe.
The healings in both the Old Testament and the gospel point to the fact that God’s grace is available to all — to those we pronounce unclean and those we call enemies. Consider the following as you prepare this week’s sermon:
Prophets and healing (Elisha and Jesus)
Acts of faith (go bathe in the river)
Clean and Unclean
Healing for both Jews and Gentiles
1. One man was healed when he took a bath in a dirty river while another was healed with a touch. From just these two passages, there appears to be no uniform way to receive healing from God. What does this say about the church’s tendency to look for formulas for worship, prayer, and healing?
2. Jesus touched a leper? What reaction do you think the people who accompanied him had to this unconventional act?
3. Most would caution that it is just not wise to symbolically "touch lepers" by leaping into potentially dangerous situations. How does a Christian discern when it is time to do daring things?
Naaman was an important man in his homeland. Imagine his outrage when Elisha would not even see him! Beyond his feelings of insult was the prophet’s prescription — bathing in the Jordan River! The prophet’s instructions did not make sense to him. Besides, Naaman was too proud to consider such a thing! This pride nearly cost Naaman his healing. Have any of us unwittingly resisted an humble or a lowly act designed for our healing? The same God that made it possible for Naaman to have a change of heart is in the business of changing hearts today.
story does begin with Naaman, commander of the army of the king, a great man in high favor with his master. The narrator paints a very big picture. This is an important man, a four-star general, head of the Joint Chiefs of Staff, decorated for military victories, in favor with the king, one of the inner circle. Naaman was somebody to reckon with. That’s how the narrator begins. We have to see that this man is powerful in every way, but then the story takes a turn. The man, though a mighty warrior, suffered from leprosy. The picture of Naaman shifts in our mind. All the greatness described at the start can’t change this one terrible truth. He suffers from leprosy. A mighty warrior but infected with a disease so devastating that his skin seemed to be rotting on his bones
someone else enters the story-very different from the mighty warrior. She is a slave, carried off in a raid into Israel. Mighty warriors were accustomed to such booty-gold, silver, chariots, horses, and slaves. They could have what they wanted. This particular slave girl had been carried from her home and now served Naaman’s wife. She is as small as Naaman is big. The power he has is the power she lacks. Yet, she is not silent. "If only my lord were with the prophet who is in Samaria," she told her mistress, "he would cure him of his leprosy." Now why did this young girl care about this man whose army had carried her away from her own people? That’s one question, but here’s another. Why did Naaman and the king listen to what this slave girl said?
If your focus is on healing, remember that the kind of healing described in 2 Kings and Mark is "cleansing," which in the biblical context is as much about a restoration to community as it is elimination of disease. So here you may consider not only images of "cleansing waters" or other cleaning agents, but also images of people returning home from war, from long hospitalization, or from prison. If you are celebrating any baptisms this day, be sure to use imagery or other prompts that draw attention to the words of the epiclesis: "Pour out your Holy Spirit to bless this gift of water and those who receive it, to wash away their sin…"
There are two strong healing/cleansing stories in today’s readings. Each brings us to understand "cleansing" for the scandalous work it may be. In the 2 Kings reading, Elisha is, in effect, treating the Syrian army commander sent by his own king with double disrespect — both in sending out a messenger (rather than appearing himself) to deliver word of the remedy, and in the form of the remedy. Naaman’s initial negative reply isn’t just about the proposed remedy. He expected to be treated with much greater dignity than he received. Yet this path of dual humility was the only one offered for his cleansing. To what degree are we willing to receive God’s cleansing or offer cleansing to others if it involves any degree of humiliation for us?
with possibly negative repercussions for his future ministry (being unable to enter towns openly, but forced to the periphery, just as the leper had formerly been).
The Naaman text is also an opportunity to interpret baptism using a sacramental approach to the text
Neither the "king of Aram" (Syria) nor the "king of Israel" (v. 5) are named but they are likely Ben-hadad and Jehoram. If so, this event occurred ca 850 BC. The story tells us that Israel’s God has made Aram more powerful than Israel: first, note "the Lord had given victory to Aram" (v. 1). "Leprosy" translates a Hebrew word for a number of skin diseases, some curable and others not. Sufferers were quarantined, but only in advanced stages of the malady. The captive Israelite "young girl" (v. 2, called a little maid by one scholar - in contrast to the mighty Naaman) serves Naaman’s wife. "Samaria" (v. 3) is the city (not the land) where Elisha lives. It was normal to bring gifts when approaching a prophet (v. 5). The "gold" weighs about 70 kg (150 lbs); it is of great value. The king of Israel tears his clothes (v. 7) in shock and dismay, unable to handle the situation: an enemy is seeking help! But Elisha is confident: he counsels that here is an opportunity for Naaman to learn about God through him (v. 8). Naaman does not deign to enter Elisha’s house (v. 9), so Elisha does not come out to meet him: he "sent a messenger" (v. 10).
Naaman is commanded to wash completely ("seven times") in the Jordan. V. 11 shows his misconception about how a prophet of God operates; he expects him to behave like a pagan prophet. Elisha’s prescription is too simple for him, so he almost rejects it (v. 12). (The "Abana" and "Pharpar" rivers run near Damascus.) Naaman does accept advice from below, as he has listened to the advice of the "young girl". In v. 15, he returns to Elisha and says "’I know that there is no God in all the earth except in Israel’": he acknowledges God as the god of all. But contrary to the normal practice of the time, Elisha will accept nothing in payment for the cure, for it is God who heals (v. 16).
leper approaches him in supplication ("kneeling", v. 40). The man recognizes something of the essence of God: God chooses whom he heals (and saves). Jesus is "moved" (v. 41) emotionally: Jesus is "moved" (v. 41) emotionally: he touches the man - thus making himself ritually unclean and risking leprosy himself. Jesus’ stern "warning" (v. 43) is to "say nothing to anyone" (v. 44), but the man ignores it (v. 45). Jesus does not wish to be misunderstood: physical healing is only an indicator of the Kingdom; he is not merely a wonder-worker. For the man to be readmitted to Jewish society, the healing needs to be confirmed by a "priest" (v. 44) - a requirement of Mosaic law ("what Moses commanded"). Leviticus 14 requires him to make certain sacrifices ("offer for your cleansing") so he could be ritually purified. (The "testimony to them" may either be to the crowds or be to the power of God now available to all believers.) Lest he be misunderstood, Jesus continues his ministry secretly, "out in the country" (v. 45), away from the crowds. -But unlike Naaman, the leperer healed by Jesus did not need "the right connections" to have access to Jesus, and he went to him directly for help. No gifts are lavished upon Jesus, no ritual is required and no one "worked the system." Rev. Sr. Thea Joy Browne
-Like lepers, we are cleansed by the love of God working among us and within us. That is what healing is about and what wholeness is about and what the church and the kingdom of God are all about. Buechner
- All skin diseases were lumped together under the one term, "leprosy". Some of those diseases were undoubtedly leprosy as we know it today, and those sufferers would be unclean for the whole of their lives. But other skin diseases, such as eczema, are cyclical. So those people would be declared clean and readmitted to normal society during the periods that the disease was in remission.
Several matters lie in the background of this intriguing story. First, there is the history of conflict between Israel and Syria (Aram). This conflict made it difficult to conduct normal human relations between people of the two nations. Secondly, there is the entrenched concept of male ‘honour’ which prevailed in the ancient Middle East (and still prevails). The ‘honour’ system required the implementation of ‘face-saving’ techniques in diplomatic dealings with officials of the other group. Thirdly, the king of Aram works under the assumption that power and special gifts belong only to those in powerful positions. Finally, there is the great esteem that the king of Aram holds for Naaman. He is willing to ask for help from the king of Israel on Naaman’s behalf. Naaman is a mighty warrior, through whose courage and foresight Aram has won many victories over neighbouring nations, including Israel. Therein lies a problem that will manifest itself further on in the story. The fact of the defeat of Israel by Naaman’s army is inferred by the identification of Naaman’s wife’s slave as an Israelite: ‘Now the Arameans on one of their raids had taken a young girl captive from the land of Israel’ (v. 2).
But the most important matter for the shaping of the story is the terrible affliction that has incapacitated Naaman. He has leprosy. The disease is developing, and it limits his capacity as commanding general of the army. It is also viewed with personal dismay by his benefactor, the king of Aram.
The solution to Naaman’s problem comes from a highly unlikely source. The Israelite slave girl in Naaman’s household offers what is likely to be the only hope for a cure.
She tells her mistress that there is a prophet in Samaria who could cure the leprosy. The prophet is Elisha, who is the successor of Elijah the champion of Yahweh and fierce opponent of the worship of other gods, including the gods of Aram. Several elements combine in this solution to make it a difficult proposition for Naaman. The help comes from a female, Israelite slave. In addition, it requires him to go into the land of Israel, his former enemy, ‘cap in hand’ so to speak, to ask Elisha for help.
With no other choice, Naaman sets off with a letter to the king of Israel from the king of Aram. Not only does he take a request for help, he also has a huge treasure of gifts for the king of Israel. He will need to humble himself, and throw himself completely on the mercy of the Israelites. But when Naaman presents the letter and the gifts to the king of Israel, we find that the letter asks the king himself to cure Naaman. The inference is that the king of Aram has not been able to step outside his world of power and diplomatic relations and lower himself to ask for help from a mere prophet. He may not even have been aware of the reputation of prophets like Elijah and Elisha to cure diseases.
Nonetheless, the letter is addressed to the king of Israel, and the latter is suitably terrified. He suspects a trap as he is not capable of such a healing himself, but does not wish to offend the powerful king of Aram. He tears his clothes in preparation for mourning the calamity which is sure to descend upon him and his nation. Fortunately, his distress is communicated to Elisha, who suggests that Naaman be sent to him ‘that he may learn there is a prophet in Israel’. In other words - a true prophet of the true God. This is the beginning of a series of ‘come-downs’ for Naaman as well as the king of Israel. Naaman proceeds from the royal court to the humble abode of the prophet. He expects to be treated with all the dignity and respect his high position affords, but the prophet does not even appear, only sending out a message via a servant. The instructions are so simple: ‘Go, wash in the Jordan seven times, and your flesh shall be restored and you shall be clean.’
Naaman cannot take this. He pictured himself instantly cured as the prophet performed suitable rituals. He also resists the idea that a river in Israel might have more curative properties than rivers in his own Syria. None of this is happening in a way appropriate for a man of his station in life. So he turns it all down. Again the advice of humble servants turns out to be the wiser: ‘Father, if the prophet had commanded you to do something difficult, would you not have done it? How much more, when all he said to you was, ‘Wash, and be clean’?’ (v. 13). So he submits, and is cured.
In the course of this story many expectations, assumptions, ‘normal’ practices and appropriate behaviours are overturned. Further, much pride, dignity and authority has to be cleared from the path before the goal can be reached. In the world of God’s healing action, there is little room for ‘things as they should be’, or for those whose self-sufficiency ‘closes them off’ to the healing help of God. Immediately Naaman is persuaded to listen to instruction from God through the prophet, and to break open his preset view of things, God rids him of things that were holding him back. Humility and healing go hand in hand. An openness to new possibilities is essential.
In the Gospel reading today we have another leper seeking healing (Mark 1:40-45). But this man stands in contrast to Naaman’s early thoughts and actions. Here is a man who knows where to come for healing, and whose only expectation is to know that it can be the will of Jesus to heal. As we think of the two stories together we are reminded again that the coming of God in Jesus to heal this broken world is not something many would have expected. Yet this is the way of God’s life-giving in the world. The world has its way of imprinting many expectations, assumptions, ‘normal’ practices and appropriate behaviours upon us. Only the powerful have the power to change situations; we can only change our circumstances by performing appropriate actions; our dignity, pride and authority should be preserved in the public arena etc.
Both the message to Naaman and the episode with the leper coming to Jesus remind us that God overturns human expectations, imposed limitations, and assumed givens to break into the world with healing and new life. God’s choice, like Jesus’ with the leper, is ‘to make all things clean’ to use the language of the leper. That choice is surprising, upsetting, and world changing for those involved. It is also a little threatening as it involves radical personal and social change too.
I could have opened my Bible to learn this lesson. Take the story of Naaman in 2 Kings. A proud man muddles toward health, toward a restorative knowledge of God and himself. But he makes progress only by ragged fits and starts. He has a clear self-interest -- a cure for the disease that threatens his career, his place in human company, his very life. The people who care about him appeal successfully to that self-interest, but the pull of other passions almost derails him. Naaman craves respect almost more than he wants health. He is so sure he knows what he needs, he almost refuses what God wants to give.
When he finally gives up, lets go, obeys his servants and washes in the water, there isn’t a lot more healing for the river to do. All that remains is for Naaman to meet, knee-deep, the One who engineers his victories and presides over his life. Awash in the revelation, Naaman, "a great man" from the start, becomes Yahweh’s man for good.
We know Naaman. We know all the irritating and endearing, weak and tenacious behaviors in this story -- altruistic aims, big ideas, bad tempers; smelling a rat, taking offense, throwing tantrums, pleading and cajoling, seeing reason, changing your mind, eating crow. We’ve all asked for brazen blessings on unavoidable compromises. So to watch God leave Nan-man alone while never leaving his side is a huge relief. It is also a strong antidote to perfectionism, a reproach to a thousand daily judgmental impulses, a cause for gratitude and praise.
Seven muddy ducks - from sermon central by Wendell Blackburn He ducked himself the 1st time
He thought nothing happened, But He didn’t realize that that 1st dip cleansed him from his disobedience to God!!! So He ducked himself the 2nd time
Again He felt nothing happened but that time He washed away all the stubbornness in his life!!
How many of you tonight have stubbornness that needs washed away??
Then Naaman took the 3rd muddy duck
And still thinking that this ain’t doin no good!!!!
But this time He washed away this
Thing called Pride!!!
And He ducks the 4th time
And here again, he felt that nothing happened!!!!
But this time He washed away SELF PITY
We can all run around feeling sorry for ourselves – God knows I do it enough!!!
Then Naaman ducked himself the 5th time
And of course He thought again that nothing happened!!
But this time He washed away all His Anger
But He was still coming up a Leper.
I’m sure that Naaman is starting to wonder if He’s really gonna be healed or Not!
But you and I both know that He’s got enough sense – Not To Quit NOW!!!
He can’t stop before he gets his healingBut this time He was cleansed of His
Can you imagine how this had to feel?
A Great man of Valor A commander in this Army!
In front of all his people having to duck himself in the muddy waters of The Jordan?
It truly must have quite humiliating!!
Here his servants are agging him on.
Can you Imagine – they’re probably Saying Don’t you want you’re life back?
Don’t you want you’re Healing in your life
Or would you rather keep your reputation
AND YOUR LEPROSY??
So He ducked Himself the 7th time
And again He’s wondering if anything was gonna happen!
And this time He cleansed the Wrath from His Body!!!
And He was Healed From His Leprosy!!
LUKE 4:27 SAYS:
And many Lepers were in Israel
And none were cleansed Saving Naaman!!!
VS. 14 of our reading said:
His flesh came again like unto the flesh of a little child and He was Clean!!!
WASHING IN THE BIG MUDDY by Ed Wood
The Mississippi River is called the Big Muddy and rightly so. I first saw the river at Memphis. It looked like a mass of cocoa moving lazily toward the sea.
At one time this mighty river was colored only by the tons of silt it carried downstream. Now, however, its peculiar mixture includes the sludge of numerous cities, the by-products of civilization. The Mississippi looks dirty and uninviting. Few people would attempt to take a bath in it.
The Jordan River is similar to the Mississippi in many ways. George Adam Smith described the Jordan as “Muddy between banks of mud, careless of beauty, careless of life.” The Jordan was, to say the least, an unlikely spot for a bath and an even less likely spot for a miracle. In 2 Kings 5, however, we are told that both occurred.
The miracle unfolded as three lives were woven together by God’s timely providence. The three people were a young slave, a Syrian general, and a prophet. Their story is worth hearing and understanding.
She was a young girl, perhaps a teenager. Taken captive by Syrian raiders, she became a servant in the Syrian commander’s house.
Imagine what slavery meant to the young girl. The burdens of loneliness, separation, and obedience must have been unbearable. Certainly her heart ached to go home, but she knew that she would very likely never see home again.
What is remarkable in this young slave is that she did not succumb to bitterness. She did not let her circumstances control her thoughts or her faith. She rose above and triumphed over the circumstances.
Not only did she maintain her faith, but she also became a witness for her faith. She told her master about the prophet Elisha and the possibility of healing. If this young slave had not had the right spirit, the miracle never would have occurred. Her master would still have been a leper, and God would have had one less member of His kingdom.
The message rings loud and clear. Our joy in the Christian faith must not be linked to our external circumstances. Our faith does not have to be equal to life’s challenges. It can be greater. Then we will seize every opportunity to shed some of our light into the darkness of other lives. Through our triumph, others might win.
Naaman had one flaw — he was a leper. That disease threatened to end his career if not his life. No doubt it had already robbed him of social contacts. In short, Naaman was miserable despite his power, position, and wealth.
We all have such a flaw. We may not have a physical disease, but we certainly have an inner leprosy. This spiritual sickness permeates our lives until it eventually robs us of all we value. Don’t be fooled by outward appearances. Beneath the armor of wealth, power, and glory lurks a soul needing the touch of the Physician’s hand.
In this story Elisha’s keen insight into people is evident. Like the slave girl, Elisha’s function was to give the directions which would lead Naaman to God and to healing.
Elisha was aware that each person is unique, with a different set of hang-ups. The barriers which keep people from God vary. So Elisha had to understand the individual first and then map out the directions which would lead to God.
Notice how Elisha dealt with Naaman.
First, Elisha refused to meet Naaman before the cleansing (vv. 9-10). This struck at Naaman’s sense of power and position. Elisha wanted Naaman to learn that what would happen was not the result of wealth, position, or power. Naaman was important to God but not any more so than the slave girl or any other person.
Second, Elisha refused to perform any elaborate ritual connected with the healing. Through a messenger, Elisha told Naaman to wash in the Jordan seven times. That’s all there was to it.
Already angry because of the impersonal nature of the visit, Naaman grew angrier as he considered Elisha’s laziness. He wanted Elisha to earn his pay. All religions have some rituals, and Naaman’s religion was no exception.
The simplicity of Elisha’s directions mystified him. They were intended to show Naaman that the ritual was unimportant. The important thing was to follow the directions in giving oneself totally to God.
Third, Elisha told Naaman to wash in the “Big Muddy.” This was incomprehensible to Naaman. He knew of at least two rivers which offered better prospects of cleansing his disease. The Jordan was a dirty, insignificant little river. How in the world could it help him?
To wash in the Jordan seven times was a totally humiliating, humbling experience. That was precisely Elisha’s point. If Naaman complied, he would be stripped of his pompous, self-centered attitude.
After the shock and anger wore off, and after prompting from one of his servants, Naaman complied with Elisha’s directions. He was healed. More importantly, he became a follower of Israel’s God. From Jordan’s murky waters emerged a new memCONC: God gives directions today, signposts which point the way toward the ultimate goal. These directions may come through the Bible, preachers, the laity, or the still small voice that ever calls our name.
The directions themselves may vary in detail, because we all have different starting points as we journey toward the ultimate goal.
That ultimate goal is fellowship with God. The final direction God gives us it to wash in the blood of the Lamb, and follow Him in service.
With the directions given, we must choose ber of God’s kingdom. whether or not to respond. nothing short of total obedience to those directions will suffice.
This young maid was a great example of how God can use His witnesses who find themselves in less than desirable circumstances. She could have been a very bitter captive, but instead she radiated the “glow of the Lord” in the household of her captors
Restoration is difficult work
i. easier to build a home than to restore one
b. Washington monument
i. 1886 - $250,000
ii.Renovation 1986 – 86 million.
c. Restoring one’s life is just as difficult.