Psalm 30
2 Kings 5:1-14
Galatians 6:7-16
Luke 10:1-11 , 16-20
Hymn: 94 (Nature With Open Volume Stands)
Homilist: Carol Bradfield

Today, as we reflect on the well-known drama recorded in 2 Kings 5 , can we identify with one or more of the six very different characters? Each is confronted with potentially life changing choices when on the set? Most make just one or two appearances (the king of Syria, the young girl from Israel, Naaman's wife who is a silent witness, (and I use an anglicized pronunciation of the name Naaman) the king of Israel, a messenger of Elisha, and Naaman's servants). Or might we be an Elisha, who keeps cropping up in the plot? Or do we recognize ourselves as the main human character (Naaman) who begins with tragedy, finds a glimmer of hope, moves to thwarted rescue, and ends in deliverance and restoration.

As the curtain rises on Act 1, we, the audience are presented with the dilemma. Despite respect and status, wealth and even success attributed to the God of Israel or the God of his enemy, actor Naaman, is a chronically ill male. He is so desperate that he acts on the advice of an inferior female in the service of his wife. The young servant or attendant declares that her prophet in her land will heal him. I would venture to guess this is the result of her experience as well as an ongoing relationship and a deep trust in her God. With permission from his superior, the king, Naaman travels to enemy territory with an excessively large reward for services (748 pounds of silver, 200 pounds of gold and ten sets of garments). He also has a letter of recommendation from his king (unnamed in this drama, but thought to be Ben Haddad I) to the now subservient king in Israel (also unnamed, but possibly Jehoram). The curtain for this act falls on Jehoram in despair and anger, claiming ruin, because he chooses to rely on his own strength that has limits, though he implies a head knowledge of the God of Israel who is creative, life giving and all powerful. While we are not told how Naaman felt, I wonder if he wasn't walking off the stage shaking his head and saying, “It was too good to be true! Can't trust the claims of these Israelites! Is there really a god of life?”

As the curtain rises on Act II, the prophet or spiritual leader, Elisha rescues the suspicious and frightened Jehoram by reiterating what the young maid said, “Let him come to me and let him know there is a prophet in Israel.” (2 Kings 5 : 8) Then this man of God, disregarding diplomacy, social norms, even the obvious gift to be gained, merely sends instructions for Naaman to perform an action with the promise of restoration – an action that really makes no sense to the patient and is blatantly unexpected.

And as a side note, from my human viewpoint, dipping to heal seemed ridiculous. From my earliest memories of this drama, I quietly felt that Naaman had every right to be at least indignant, if not furious, or angry, or enraged as noted in some translations of the text. But I'm convinced now that that was because I saw this as my and Naaman's drama rather than the seeing the drama as all about God (an insight articulated particularly well by Samir Semanovic). So the curtain falls on Naaman stomping off the stage with his servants in tow.

As the curtain for Act III opens, the suspense is heightened because the servants with Naaman, now respectfully confront their boss about his decision. I cannot imagine that their suggestion that he actually follow the instructions of the prophet, was without risk. Not only might they lose their jobs, they might well lose their lives. Of course he needs their help to get home, but still …. For whatever reason – perhaps knowing this was the last hope he had, perhaps to save face, perhaps their advice on prior occasions was helpful, or perhaps the long-time trust relationship that he had with his servants, he changes his mind (repents in the text) and obeys the instructions of the prophet. And I guess there was some surprise when he was actually healed, though perhaps not among the servants.

The scene changes. Naaman returns to the prophet with his entourage and gifts, this time referring to the prophet as the man of God. He declares that “Now I do know that there is no God in all the earth, save in Israel.”(2 Kings 5:15 ) He offers gifts to Elisha who declines, even though pressed. Naaman cements his conversion by committing to worship the God of Israel. He also looks to the future, realizing his frailty and the circumstances he will face, so requests forgiveness when his duties might involve him in compromise. The curtain falls.

The drama in 2 Kings, I submit is an illustration or case study of a drama that is all God's. It's a gospel drama where, for example, God inserts the symbol of ritual cleansing. Act 1 for God's drama also begins with a problem. It seems to me the dilemma is in questions such as: How does God save a world? How does God save Naaman? To borrow an adapted line from Pastor Chris Oberg, “We are in the middle of God's drama!” So how does God save us, the worshipers at the Liturgical Service at La Sierra University Church? Like Naaman, to varying degrees, each of us has status, wealth, success, abilities, connections to power, knowledge, influence, family and friends, even worship. We also have that omnipresent disease that is no respecter of persons-sin. And like Naaman, we are painfully aware of the fact that we are ill and that nothing that we have done has cured us, yet we dare to hope because we have heard about the kingdom of the God , a God who heals, a kingdom that is near (as mentioned in the Luke passage today – Luke 10:9,11 ).

In Act II of God's drama, I believe we determine that “If we rely on our abilities, network, intelligence, wealth or orthodoxy, we will reap corruption, disease and ill-health. If we choose and believe on God, the Creator, Saviour and Guide, we will reap eternal life.” (my interpretation for today of what Paul wrote to the church members in Galatia – Galatians 6:8 .) We detect that our preconceived ideas and our tradition, as helpful as they may be, do not prevent illness or restore health. Even our humanly sensible actions and logical processes do not merit us grace. I'm convinced this week that the reason Naaman was told to dip in the water was to ensure that there was no possible explanation for his cure other than the action of the God of Israel. A parallel perhaps to Paul's testimony centuries later in our text for today “May I never boast of anything except the cross of our Lord Jesus Christ … a new creation is everything!” Galatians 6:14,15 It also points forward to the symbol of baptism.

In Act III of God's drama, we observe that life comes from death, salvation comes from a gift, and healing comes from immersing ourselves in Him. As we cry out to you, restore me to health (Psalm 30:2 ), we can have a confession of faith as Naaman did. We can pray (again my interpretation), “We will no longer try to earn salvation or grace. We do not want to focus our attention on pleasure, or success, or status, or even good deeds or … fill in the blank so that you are excluded or marginalized in our lives.” (2 Kings 5:17 ) We will make every effort to remember that nothing we can do will make you love us less or more. We accept your gift – grace. We ask for your forgiveness, especially when we slide into compromising worship or any other unhealthy behavior or damaging attitude. And as the curtain falls on God's drama, we hear the words, Elisha, a man of God spoke to Naaman. Words that are still God's reassuring response to our prayer today - Go in peace (2 Kings 5:19 ).

Reference List

Cogan, Mordechai and Tadmor, Hayim, 1988. Anchor Commentary. Volume 11, Doubleday,

Freedman, Noel David, 1992. Anchor Bible Dictionary. Volume 1, A-C. Yale University Press.

Henry, Matthew. Commentary on the Whole Bible. http://www.ccel.org/ccel/henry/mhc.i.html

Hobbs, T.R., 1986. Word Biblical Commentary. Vol 13, Word, Waco: TX.

White, Ellen G., 1917. Prophets and Kings. Pacific Press, Boise: ID.

Wills, Lawrence; Allen, Leslie; Kaczmarczyk, Nancy; Irene, Nowell; Klein, Ralph W.., 2000. Interpreter's Bible. Volume III, Abingdon Press, Nashville: TN.