The mighty hand of God in simple things, The Healing of naaman

Transcribed from the sermon preached July 7, 2013

The Reverend Kira Bungsut,

Minister of the Presbyterian Church of India (Mizoram Synod)

Scripture Readings: 2 Kings 5:1-14

 

 1. Introduction:

Good Morning Friends. Let me have this privilege to thank God and St John’s family for the opportunity of sharing the Word of God, in this holy sanctuary. When Lois asked me to preach on this day, I had mixed feelings, both of excitement and reluctance. I checked the lectionary and found the very interesting story of the Healing of Naaman in 2 Kings 5 for today’s lesson. I have read this passage many times since from my childhood,  but this is my first reflection in the congregation. I am excited to read, interpret and share the message as found in this story today.

2. Socio-Historical Context of 2 Kings 5

What historical situations are behind the Healing of Naaman found in 2 Kings 5? The Healing of Naaman as read to us is found within the war accounts of Israel and Aram (Syria), in the 9th century BCE. According to Biblical scholars, It was during the ninth century BCE that Israel flourished .  It had a strong political and military establishment. There was the development of building projects at urban centers, and strong ties with foreign nations. The strong political system and development of urban centers with many building projects resulted conflicts between the monarchy and common people of the time.  On the other hand, Israel’s expansion was restricted by the rise of neighboring nations including the Arameans/Syrians. It was in this time of social and political tribulations that Elijah and Elisha played prophetic roles.

            The narrative of Elisha and the Healing of Naaman in its present form is supposedly appeared during the reign of king Jehoram. During this time, the power of Syria reached its zenith and Israel suffered a serious blow from the Syrians. While political chaos caused national crises, Israel’s society was marked by struggles of the peasants at the hands of monarchy. As focused in the Elisha stories, the two groups that suffered most under the monarchy are peasants and women. During this time, prophets are considered the ‘local heroes’ because they empowered the poor peasants and women.  In this account, we find the triumph of Yahweh over kings, and God’s mighty deeds through the lowly hands.

3. The Story in Detail (2 Kings 5:1-14)

Let us look into the story in more detail. The story begins with Naaman as the commander of the king of Syria whose greatness is proclaimed loudly. He is a man who ranks high not only in position, but in respect and honor as well, but he suffers from leprosy. The narrative does not give us any information about the exact nature of Naaman’s disease or the social consequences resulting from this affliction. He is an officer, a great general, yet needs cleansing.

            A captive girl from Israel heard about her master’s ailment and shared with Naaman’s wife the stories about Elisha (man of God). Despite her lowly position, her remarks to Naaman’s wife began the series of communications, which resulted in the cure of Naaman. When Naaman heard about the prophet, he was quick to report to the king of Syria. Naaman then set out for his trip to Israel with the blessing of his king, the king’s letter, and many gifts to the king of Israel. He traveled to Israel from his own country, as if the God of Israel were more powerful than the god of Syria.

            When the letter is delivered, the reaction is dramatic. The Israelite king, intimidated by what he understands to be a challenge to him, rips his garment and cried, “Am I God to give death or life?” The outcry registers the king’s helplessness. With all his power as a king, he could do nothing. The king interprets the request written in the letter as some kind of threat. He reacts as though confronting deep troubles, pleads his powerlessness, and invokes the politics of suspicion. The lowly word of the captive girl is completely forgotten, which causes panic in the king’s court. The king with all his glory and power is helpless to heal or to command for healing.

            When Elisha the prophet heard about the king’s trouble, he scolded him for his behavior of tearing his clothes. So he said, “let him come to me that he may know that there is a prophet in Israel.” Here Elisha challenges the power of monarchy, that healing power is not in the control of the king, but in the prophet (man of God).  Elisha knows for sure that God can do.

            Naaman proceeded to Elisha with his chariots and horses and halted at the entrance of Elisha’s house, hoping that the prophet would come out and do miracle for him. But to his surprise, Elisha sent his messenger and told him to “go, and wash in Jordan seven times.” There is an interesting contrast here. Naaman, the general came to meet the prophet whereas the prophet sent his messenger. The reaction of Naaman is clearly anger at this insult. He was angry and went away as he said: “I thought that for me he would surely come out, and call on the name of the Lord his God, and would wave his hand over the spot, and cure the leprosy!” His protest continues by saying, “Are not Abana and Pharphar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them, and be clean?” He cannot fathom how the puny waters of Israel can have more curative powers than the mighty rivers of his own land. He has his own set of procedure for his healing and that is not the prescription of the prophet.

            As soon as Naaman turned and went away in anger, his servants played an important role by persuading him to obey the prophet. They said to him, “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’?” As the word of the slave girl prompted Naaman’s action in going to go to Israel, again the word of his servants persuaded him to wash in Jordan river. This caused transformation in Naaman’s thinking and he went down to the Jordan river (v.14). The term “go down” expresses more than physical descent. Naaman is also descending from his attitude of superiority.

            Naaman, obeying his servants, went down to the river. He immersed himself seven times in the Jordan River according to the word of the prophet, the man of God. His flesh was restored like the flesh of a young boy, and he was clean. The healing process is very interestingly represented here. The young maiden initiates the action, which results in the figurative transformation of Naaman into a young boy. On the way to a cure from leprosy, the great military hero has been forced into submission to the prophet, and to his servants. Obeying the simple and lowly voices he went down and washed and he became clean.

           4. Spiritual lessons from our today’s text: Let us consider the following points from the story for our meditation:

                 First: We are living in a world where status, power and strength cannot give us complete wholeness. Even if we are as big as Naaman, we are subject to different kinds of illness.  We need healing.

                 Secondly: Human attempts for wholeness have failed many times. Like the king of Israel, we see our abilities and resources as if they are sufficient for our life, but they have failed since we do not look to God, our source of healing. We are in trouble; we blame others, and even feel insecure. One author says: "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." (The Geneva Notes) 

                 Third: We know that there are many rivers in this world like Abana and Pharpar. We assume that our resources and belongings such as: house, family, better jobs, money, and others could satisfy our needs. But, these are not the sources of healing. In our search for healing, we neglect the will of God manifested in simple ways, that appear unlikely, unimportant, and not worthwhile.

                 Fourthly: For our healing, we need to go to river Jordan, the place where we will immerse ourselves in obedience to our Lord.  To discover the purpose of our lives, we have to cross over boundaries of different kinds. How shall we get healing from our ailments? Let us go down with humility to God, washing ourselves as he commanded us to do. Obedience is the key to healing. It is not 3 times, 4, 5, 6, but 7 times that Namaan immersed to become clean.

                 Finally: The instruments of healing in Naaman’s case are not kings and rulers. Not even the prophet, but the lowly people such as a captive girl, Naaman’s wife, Elisha’s servant, and Naaman’s servants. In this story, the instruments are not prophetic chanting, medicines or treasures, but a river in Jordan and its waters, and “above all obedience.” Many times, the words of the lowly are forgotten as not important.  We need orientation to “listen to those who have little power and to take heed of simple things." The mighty deed of God comes through simple things and simple ways. God works through simple and lowly persons and God uses simple instruments as means of grace and healing.

                                                                 Amen.