II Kings 5: 1–3, 7–15c / Psalm 111 / II Timothy 2: 8–15 / Luke 17: 11–19
This is the written version of the
homily intended for Flohr’s Evangelical Lutheran Church (ELCA) in
McKnightstown, Pennsylvania on October 12, 2025 by Fr. Gene Tucker, Interim
Pastor.
“THE FOUR TESTS”
(Homily text: II Kings 5: 1–3, 7–15c)
(Introductory note: We considered the appointed Gospel text for
this Sunday three weeks ago, when we made use of the 1958 Service Book &
Hymnal as part of our parish’s 240th anniversary celebration. Luke 17: 11–19
was the appointed Gospel in that liturgical resource. I thought it might be a
good idea, therefore, to consider our Old Testament lesson, appointed for today,
since we considered the Gospel text on that occasion.)
The Old Testament lesson before us this
morning suggests (to this preacher, anyway) a different approach than we might
otherwise take. With this idea in mind, let’s examine the text to see its major
points. Then, let’s ask ourselves if we might find ourselves in a need or
situation that is similar in some way to the needs we discover there.
The account of the commander of the
Syrian army, Naaman, who is afflicted with some sort of a skin condition[1] brings with it some background that isn’t totally clear. What is clear is that
the Syrians and the Northern Kingdom of Israel (situated in Samaria[2]) had
fought some sort of a military engagement.
Apparently, by the time of Naaman’s visit to the king of the Northern
Kingdom, there was some sort of a truce, or a cessation of hostilities, that
allowed him to make a journey to Samaria. At least there is some ability for
the Syrian king to communicate with the king of the Northern Kingdom, as is
evidenced by the letter which accompanied Naaman.
As we look at the text, we discover the
following:
1. Recognition of a need which requires a
response: Naaman’s condition is bad enough that he
(apparently) seeks some resolution. Indirectly, we notice that Naaman’s king
becomes aware of this need, and generates a letter to the king of the Northern
Kingdom.
2. Test # 1 - Godly wisdom from an
unlikely source:
The text tells us that a Samaritan girl who had been captured during a raid by
the Syrians, and who had become a servant to Naaman’s wife, is the one who
suggests that there is a prophet in Israel who can address Naaman’s condition.
Though this is a highly unusual source to be heeded – given the structure of
society in that time – Naaman’s wife[3] makes the girls’ advice know to Naaman.
3. Test # 2 – The prophet Elisha’s
response:
Notice that Naaman expects Elisha to come out of his house, wave his hand over
the affected area, and heal him. That Elisha doesn’t come out to greet Naaman
is – by the standards of the day – an affront to Naaman’s importance. Elisha’s
recipe for Naaman’s healing is delivered indirectly by a messenger. Naaman’s
concept of what should happen to address his condition differs from what God’s
agent, the prophet Elisha, prescribes.
4. Test # 3 – Wash in the Jordan River:
Naaman’s reaction to Elisha’s directions shows his disdain for the
Jordan River’s reputation (was it a muddy stream? We don’t know). Naaman seems
to think that the two rivers in his native Damascus are far better places to
wash than the Jordan could ever be.
5. Test # 4 – Descend into the Jordan
River seven times:
If we put ourselves into the situation
that Naaman found himself in, we might well have wondered why Elisha’s
direction was that he was to immerse himself in the Jordan River seven times.
Wouldn’t a time or two be enough? That would be a normal and an expected
reaction. It’s possible that this is part of the test that was put before
Naaman. It’s also worth noting that it is another person of lower rank and
stature who has to administer some common sense to Naaman, telling him that
what Elisha had prescribed isn’t a difficult thing to do. (This is, it seems, a
theme in this text, that it will often be the lowest and the least important
persons who will be agents of wisdom, common sense, and godly insight.)
With these observations in mind, let’s
apply the points we’ve discovered to our own faith walk and to the needs we
have.
First of all, we should acknowledge
that we have needs that require some response. Oftentimes, we bring those needs
before God, as we should. Sometimes, however, we forget to offer thanks to God
for His goodness (always a critical component of our prayer life, and one that
is often forgotten…read on into today’s text to see that Naaman returns to
Elisha to offer his appreciation). We might add that we are oftentimes much
more aware of our needs than we are to put those needs before God, or to
acknowledge the wisdom of God’s ability to address our needs.
Then, it will be helpful for us to
remember that godly wisdom can come from the most unexpected places, persons
and sources. We see this in this morning’s text, as it is the servant girl from
Samaria who tells Naaman’s wife that there is a prophet in Israel who can deal
with Naaman’s problem. Likewise, it is one of Naaman’s servants who asks if
what Elisha had told him to do was a very difficult thing, he would have done
it. But, the servant says, what Elisha had directed was an easy matter to
follow.
Sometimes, what God has in mind doesn’t
make sense, from a purely human point-of-view. Naaman turns up his nose at the
idea of going into the waters of the Jordan River. For us, at times what God
tells us to do might seem – on the surface – like a nonsensical idea. (I think
this aspect of what Elisha told Naaman to do is related to the unlikely sources
of godly wisdom we see in the text … none of it – on the surface – makes much
sense.)
Finally, what God has in mind will – at
times – take time, patience, follow-through and obedience. In the end, Naaman
sets aside his reservations and his perspectives, heeding the voices of people
in his life who are among the least likely ones he would be willing to listen
to, to follow exactly the prescription that was set before him.
We close then, with this prayer: Enable
us, Lord God, to listen for your voice and your will, even whin that voice and
that will come in unexpected ways and from unusual sources. Assist us to see the
needs we experience from your godly perspective and not from our own. Then, in
your mercy, assist us with your grace to faithfully hear and follow your
leading.
AMEN.
[1] It will be helpful for us to remember than when Holy Scripture talks
about leprosy, the term is generally applied to any number of skin maladies,
and not just to our contemporary understanding of the term, which applies –
today – to Hansen’s Disease. We do not know exactly what the problem was that
afflicted Naaman, but it was significant enough to warrant a trip to Samaria to
seek relief.
[2] It will be helpful to remember that the Northern Kingdom of Israel
separated from the Southern Kingdom following the death of King Solomon. At the
time of Naaman’s visit, sometime in the 8th century BC, the Samaritans were
still of the same racial and ethnic stock as the people of the Southern
Kingdom. Once the Assyrians conquered the Northern Kingdom in the year 722 BC,
much of the population was deported elsewhere (these would make up the Ten Lost
Tribes of Israel). The Assyrians then replaced the deported peoples with
peoples of differing ethnic and racial makeup. The descendants of these people
are the Samaritans we encounter in the Gospels.
[3] We have to assume that Naaman’s wife told him what the girl had said, and that Naaman heeded this advice the girl had provided. The text doesn’t specifically tell us that that was the sequence of events.
