TROJAN HORSE REVISITED - This story begins by informing the reader that Syria (Aram in nrsv) has defeated Israel. Since such history in uncomplimentary, the writer adds, "the LORD had given victory to the Syrian forces [against Israel]. " The story must have been a favorite around exilic dinner tables. Even in defeat, an lowly Israelite servant who is exported to Syria becomes a Trojan horse who accomplishes a reversal once inside - the conversion of a powerful military commander.

STEPPING OVER THE BOUNDARIES -The remarkable and clear message from the story is the God who brings saving help to those who call upon God’s name-even if the call for help comes across from non-covenantal types. The whole story-with the Gehazi episode-reveals the full irony. The Gentile (Naaman) is restored, while the Israelite Gehazi (covenantal person) is cursed. It is not surprising that later the plot will be repeated by Jesus (Mark 1:40ff) and will be used by Jesus to define his own ministry (Luke 4:27). [1]

STEPPING OVER THE BOUNDARIES - The remarkable and clear message from the story is the God who brings saving help to those who call upon God’s name-even if the call for help comes across from non-covenantal types. The whole story-with the Gehazi episode-reveals the full irony. The Gentile (Naaman) is restored, while the Israelite Gehazi (covenantal person) is cursed. It is not surprising that later the plot will be repeated by Jesus (Mark 1:40ff) and will be used by Jesus to define his own ministry (Luke 4:27). [2]

What do you think was Naaman’s biggest problem? Leprosy? Temper? Hubris? Attitude?

Why was it difficult to follow the prophet’s instructions? Too unsophisticated? Not fitting to a dignitary? Not the common healing ritual of the day?

In what way have you experienced God’s saving help? How have you resisted God’s wisdom? Whom have you told about the saving, healing actions of God?

 

Since this is such a delightful story, try retelling the story and then draw some analogies to our own Christian discipleship.

Ruminations for a homily . . .

What’s impressive with this story is the irony: Naaman is loaded with gifts to lavish on the one who heals him. Such pomp and circumstance shows up on the back side of the desert with only prairie dogs to appreciate the grand entourage.

On the other hand, such a scene should surely impress the locals. Yet, Elisha, the real commander in chief, doesn’t even condescend enough to come out of his tent to meet this VIP. Treats Naaman like he’s of less distinction than a telemarketer. "Tell him to go wash . . ."

Of course Naaman is indignant at his treatment by Elisha, for the general had it all figured out: status speaks and money talks. Maybe he had watched how his Aramean priests went about the healing arts and thought that Elisha would respond in kind.

At the very least Naaman would have expected Elisha to come out, call on the name of his god and hocus-pocus his troubles away.

NIB points out a wounded ego that isn’t so clear in the English translations: "I thought, ‘Unto me he would surely come out and stand . . .’" National pride is wounded, let alone personal indignities suffered. The Jordan? You’ve got to be kidding! He names two of his nation’s rivers as being superior to anything that the Jordan could offer.

Leave it to household advisors to bring hot heads to their senses! His servants cautiously point out that had the requirements been rigid, Naaman would have jumped to it; how much more should he get proactive over a simple formula.

Advice heeded is a life saved. He has listened to the words of a servant girl through his wife, and now he once again heeds the more reasonable words of his personal valets.

The end of this episode is that Naaman gains what he seeks-healing from his leprosy or whatever acne or psoriasis he has.

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[1] New Interpreter’s Bible III (Nashville: Abingdon Press, 1999), page 197.
[2] Ibid, page 197.