By James R. Strange, Ph.D.
Professor of Biblical and Religious studies, Samford University
GOD’S HAND IN RESTORING LIVES
2 Kings 5:1–3, 10–19a
In today’s story, Elisha ministers to a powerful Aramean whose kingdom lay east of the Jordan River. Through the miracle, we learn that Israel’s God is also God of non-Israelite peoples (v. 1, 15).
God uses unlikely people for His purposes. (1–3)
“Naaman” is a masculine form of “Naomi” and means “pleasantness” or “handsomeness,” which is ironic given that he suffers from a scaly skin condition, called “leprosy” in most translations (v. 1, 27). And he certainly doesn’t behave pleasantly.
The enslavement of the young Israelite girl lets us know that Aram and Israel engage in skirmishes. Nevertheless (and oddly, given these clashes), Naaman’s king sends a letter to the Israelite king on Naaman’s behalf.
Naaman’s gift is enormous — around 750 pounds of silver and 150 pounds of gold. The Aramean king’s accompanying letter asks the Israelite king to cure Naaman’s leprosy. Apparently, the request is understood as the first step in an escalation to all-out war.
Elisha learns of the king’s response and offers to teach Naaman that “there is a prophet in Israel” (v. 8). The more subtle message is, “The prophet in Israel serves the true God. You, General Naaman, will learn where power truly lies.”
God’s commands always required obedience. (10–12)
Imagine the scene of Aramean war horses and chariots arriving at the humble home of Elisha. The residents of Samaria must have been terrified. The silver, gold and garments were to impress the king; the show of force was to intimidate the prophet. Elisha, however, casually delivers his instructions from inside the house via a messenger. Naaman should immerse seven times in the Jordan, signifying the completeness of the miracle that will cure him.
An affronted Naaman complains and leaves. He simply can’t imagine that Israel’s prophet or its God will help him for any reason other than his wealth and power. For his part, Elisha receives none of the wealth and is unimpressed by earthly power. After all, he has seen the heavenly “chariots and horsemen of Israel” (2:12).
Obedience to God leads to restoration. (13–19a)
Unimpeded by ego, Naaman’s servants encourage him to do the simple task. After all, the party will have to cross the Jordan on their way home.
Naaman is physically restored but still misunderstands what has happened. Perhaps in Aramean religion, one must pay people who offer miraculous healing. In his understanding, to pay the prophet is to make an offering to his God. Not so for Elisha. His compensation is Naaman’s promise to worship none but the one, true God. This is significant because as a polytheist, Naaman could have vowed to worship Israel’s God among the many he believed existed. He confesses, however, something close to the opening prayer of the Shema: “Listen, Israel. The Lord our God, the Lord is One” (Deut. 6:4). He becomes an Israelite.
His request to be pardoned for what he must do in the house of the god Rimmon will serve later rabbis. Naaman will enter this temple only to support his aging king physically, and he will have to bow when the king bows. Elisha’s blessing — “Go in peace” — shows that God knows the difference between a sin committed willingly and one committed under duress.
As important as his cure is, let us not miss the transformation of Naaman’s character from a powerful despiser to a humble servant of the Lord and from one who pays for a miracle to a person of true generosity (v. 22–23).
Share with others: