An Exegetical Paper on 2 Kings 5: 1-27
Lee Chun ChungRelated papers
Old Testament Narrative Analysis Paper on 2 Kings 5:1-19
A narrative analysis of the healing and conversion of Naaman from his leprosy.
The Major Import of Minor Characters in the Elisha Story-Cycle
This thesis is a literary analysis of minor secondary characters in the Elisha narratives (2 Kings 2-8). I define a minor secondary character as one that appears once or twice in this corpus and either plays a minor role or a leading role in a short story (seven verses or less). The great and diverse cast in the Elisha stories feature many common Israelites and foreigners, besides kings, high officials and the prophet himself. I contend that the narrative function of minor secondary characters is not only to provide indirect characterization for major characters, but also to express central themes of the Elisha narratives. The prominence of minor secondary characters in the Elisha narratives reflects both on the particular historical context of the stories and the unique calling of Elisha ben Shaphat. In my introductory chapter, I offer a survey of recent scholarship on the Elisha story-cycle (1.1). First, I summarize the recent history of social-scientific analyses of these stories, which aim to reconstruct the social, economic and religious atmosphere of the Kingdom of Northern Israel (KNI) during the Omride dynasty. I draw on social-scientific criticism since it applies modern social theory to textual analysis with selective use of material evidence to establish the social context of the biblical text, while cautioning against its tendency toward generalization. During this period, the KNI endured unprecedented changes, transitioning from a tribal society to a centralized monarchy. Israelite peasants encountered extraordinary social pressures owing to the great economic, political and religious changes initiated by the Omrides in the KNI. The introduction of Phoenician cults endangered traditional worship of YHWH. The development of agriculture from subsistence farming on tribal plots to commercial latifundia to produce cash-crops for export threatened traditional social structures and transformed peasant land-owners into tenant farmers. Militarization to protect domestic interests introduced further competition for precious land and production resources. The Omrides' international and cosmopolitan outlook benefitted the royal house and nobles that aligned themselves with these new policies but left many others in extremis. I then turn to a history of the literary study of the Elisha narratives, including form critical and literary-aesthetic scholarship. I show how scholars of both schools have endeavored to establish the genre of these stories as foundational for understanding its meaning. Recent scholarship has proposed vastly different genre categories, including general and specific, genre labels. My survey demonstrates that genre analysis, in its tendency to establish the “correct” genre, unnecessarily limits the multivalence of the Elisha stories. Following this survey, I open a case for the study of minor secondary characters in the Elisha narratives (1.2). The character of Elisha is primarily understood through his actions. Unlike his predecessor Elijah who contended with Ahab and the people of Israel for the sole worship of YHWH, Elisha is not distinguished by a correspondingly discernible divine message. This gap casts a shadow of ambiguity on the character of Elisha, despite his prominence in the book of Kings. Consequently, several scholars have attempted to fill this gap by interpreting his portrayal as negative. However, Elisha is consistently portrayed as available and helpful, and he is almost always portrayed in the company of others. Many of these “others” include minor secondary characters, representing common Israelites, who relate to Elisha as one who can solve various problems. Recent literary-aesthetic scholarship reveals that within the realm of biblical storytelling, minor characters are not intrinsically important, often functioning as an accessory to the plot. When they are important, their literary function is usually indirect characterization of the major characters. However, minor secondary characters in the Elisha narratives are distinctive in several ways that merit examination. In my next section (1.3), I establish my thesis. I briefly discuss a recent trend in New Testament scholarship to recognize that minor characters are instrumental to the expression of key themes of the gospels. Similarly, I propose that minor secondary characters are key message-bearers in the Elisha story-cycle. The stories ascribe worth and importance to ordinary folk, counter-culturally, during a period in Israel's history when they were severely marginalized. Though they wield neither royal nor prophetic authority, they contribute positively and significantly to the outcome of the Elisha narratives and to the accomplishment of divine purposes therein. In the following section, I discuss my methodology (1.4). I discuss the difference between generic realism and generic conceptualism as defined by Kenton Sparks, which provides a theoretical framework to the classification methodology I employ. I aim to classify types of minor secondary characters and analyze their role through comparison and contrast with stories within the Elisha corpus and without. The classification of literature or genre analysis is understood to be utilitarian, subject to the research aims of the scholar, not a universal or absolute taxonomy. As such, the literary categories I define are intended for the analysis of minor secondary characters in the Elisha story-cycle. They are “handles” to facilitate intertextual comparison and contrast. In analyzing similarities between minor secondary characters, common motifs and broad themes emerge. In elucidating their differences, the unique message of each story is afforded focus. Each chapter groups minor secondary characters together according to a specified function within the narrative and seeks to determine their literary role and corresponding theological theme. In each of these chapters, narrative elements of characterization and thematic considerations will be explored. Chapter 2 analyzes characters who approach Elisha directly seeking a solution for a specific problem. I establish the category “Direct Appeal Miracle Stories” as one in which a secondary character approaches the prophet, who solves their problem by working a miracle. These stories have a similar literary structure that proceeds from the Presentation of the Problem (by the minor character) to the Presentation of a Solution (by Elisha) to the Resolution (cooperation of both Elisha and the minor character). Common elements of the working of the miracle in these stories include obedience of the secondary character, usage of physical material, prophetic action, and oracle/fulfillment formula in the name of YHWH. Not every element is present in the miracle of every story. As I show, the absence or presence of certain elements elucidates the unique situation of the story and bears thematic relevance. Chapter 3 analyzes characters who appear abruptly and very briefly (typically only one verse) to dispense advice, which, when followed by a floundering leader, results in the successful outcome of the story. In these stories servants are the unsung heroes. Rarely in biblical literature are servants afforded such a pivotal role. I call such characters “Agents of Prophetic Referral,” since each one refers his or her master to the person or activity of Elisha. As opposed to the ordinary folk in the “Direct Appeal Miracle Stories,” kings and officials require the assistance of their sagacious servants. The employment of such characters subtly critiques the ruling class. These servants highlight the critical theme of submission in the Elisha story-cycle by offering their advice forcefully while avoiding insubordination. While their advice displays mundane wisdom, the execution of their advice achieves results that accomplish divine purposes for Israel and the surrounding nations. These characters demonstrate that divine providence is accomplished through ordinary people, as well as prophets and kings. Ultimately, kings, prophets, and servants all serve YHWH, and to faithfully discharge their duties demands submission to God's authority. Chapter 4 analyzes characters who reveal a surprising element in the stories. I call such characters “Surprise Agents” because the reader discovers the surprise concurrently with and through the perspective of the character. In each case, the Surprise Agent reveals unexpected and relevant facts that change the course of the plot, and draws attention to thematic elements that accompany the plot twist. While major characters can similarly reveal a surprise, such a literary device is employed to draw attention to a previously undisclosed deficit in that character. Minor secondary characters, on the other hand, draw attention to the central moral theme the author wishes to convey, as they do elsewhere in the Elisha story-cycle. Some of these key theological themes include the following. Despite the taxing policies imposed by the Omrides, YHWH has not abandoned his people but is actively working through his prophet Elisha to deliver and preserve his people. Despite the stratification of Israelite society, YHWH has not consigned his people to suffer as victims, but through the working of Elisha's miracles has assigned them an active role in national deliverance. Minor characters portray ordinary people as empowered and empowering. They do not wield prophetic or royal power, but they can participate in the miracles through their active obedience and contribute to the welfare of the kingdom by dispensing timely insights to their leaders. Relative to their cursory appearance in each story, their impact on its outcome is prodigious.
Elisha and the Double Portion Spirit: Sign of the True Son of the Prophet (2 Kgs 2-9, 13) Presented at SBL/AAR 2014
While it is assumed among scholarship that the “double portion” which Elisha requests of Elijah refers to the portion of the eldest son (following Deuteronomistic law), it is proposed in this paper that this is theologically significant to demonstrate Elisha as the true son of Elijah as prophet of Yahweh in contrast to the other “sons of the prophets” in the Former Prophets. This motif is followed in the stories of Elisha as he fulfills the prophetic call earlier given to Elijah as Horeb, knows and does what the “sons of the prophets” cannot do themselves, and functions as a new Elijah in the paneling accounts and images. The role of Spirit endowment as verification of elder sonship is followed as a theological trajectory of the Former Prophets.
Contextualizing Religious Form and Meaning: A Missiological Interpretation of Naaman's Petitions (2 Kings 5: 15-19)
27(4):197-207, International Journal of Frontier Missions, 2010
Reaching Out to Individual Gentiles: Missiological Reflection on Three Old Testament Case Studies
Mission und Reflexion im Kontext. Festschrift für Klaus W. Müller zu seinem 65. Geburtstag, Hg. Friedemann Walldorf, Lothar Käser, Bernd Brandl, S. 49-67, 2010
1-2 Kings: A Commentary
The Transforming Word: One Volume Commentary on the Bible (Abilene: ACU Press), general editor Mark Hamilton., 2009
A brief, accessible (i.e., semi-popular level) commentary on 1-2 Kings
An Exegetical Paper on
2 Kings 5: 1-27
Course: STM TEE: Biblical Interpretation (BS 103)
Lecturer: Rev Dr Anthony Loke
Student: Lee Chun Chung
Date of Submission: 2nd December 2013
1
The Plot in 2 Kings 5: 1-27
Section
Plot
Exposition
Naaman the great Syrian commander was a leper.
Conflict #1
He was told by a servant girl captured from Israel to seek healing
from a particular prophet in Samaria. Naaman seeks permission
from his lord the king of Syria to go to Israel to find the prophet.
The king of Syria sends Naaman together with a letter to the king
of Israel and many lavish gifts.
Conflict #2
The king of Israel was tormented by the request from the Syrian
king to heal his commander from leprosy. Elisha heard about the
incident in the palace and requested for Naaman to be sent to
him.
Conflict #3
While on his way to meet Elisha, a messenger was sent by the
prophet to meet Naaman and to give him the instruction to wash
seven times in the Jordan for him to be healed. Naaman felt
insulted and was furious when he received the message and
decided to turn back but his wise servants advised him to heed
the instruction of the prophet.
Climax
Naaman reluctantly heeded the advice and was healed. He
returns to meet Elisha to offer gifts and a confession that he
believes there is no other God but the God of Israel. On that day,
Naaman received both physical healing and spiritual conversion
from God.
Resolutions
Naaman left a new man healed and a believer of God but Gehazi
2
(Elisha’s servant) left a leper because of his covetousness, greed
and deceit. The leprosy was taken from Naaman and came upon
Gehazi.
The main theme in this narrative is that God is not just the God of the Israelites but
also foreigners (cf. 1 Kgs. 17: 17-24) and is acknowledge as the only real God (cf. 1
Kgs. 18: 20-40).1 The story opens with the greatness and successes of Naaman
being paraded. But tuck right in between those accolades is the giver of these
successes – the LORD (v. 1). The sovereignty of Israel’s God over the whole world
is announced right at the beginning of the story. Regardless whether Syria
acknowledge and give credit to the LORD or not for their victories, from the opening
we can see that it is the LORD that ordained it so. The twist of the plot is that even
though Naaman embodied the ultimate success story, he was a leper.
In the ancient world, ‘leprosy’ referred to a myriad of skin diseases which carried with
them various social stigmas. In Israel one infected with leprosy was barred from
worship (Lev. 13-14), or in certain circumstances, might be ostracized from normal
social interaction with the community. Through the narrative, we are not given the
nature of Naaman’s disease or the social consequences resulting from his affliction.
However, his response to the prospect of a cure and his willingness to go to enemy’s
territory to be healed suggests to us his affliction is more than just a nuisance (v. 35)2. It is worth noting that it was a nameless Jewish girl, a prisoner of war from one of
Naaman’s campaign who told the leprous general about the cure (v.3). Instead of
1
2
Ian W. Provan, 1 and 2 Kings, (Grand Rapids, Baker Books, 1995), Ch. 37, 1.
Hens-Piazza Gina, 1 – 2 Kings, Abingdon Old Testament Commentaries, (Abingdon Press, 2006), 259.
3
harboring hatred and being vengeful for taking her away from her family, she
became an agent of hope to her master.
Wasting no time, Naaman broke the news to the king of Syria. The king prepared a
letter to the king of Israel and exorbitant gifts (ten talents of silver, six thousand
shekels of gold, and ten changes of clothing) and sends his favorite general along to
seek for a cure in enemy’s territory (v. 5). When the king of Israel received the letter
he tore his robe (v. 6-7, a sign of despair; cf. 2 Kgs. 18: 37). He thought the king of
Syria is trying to start a quarrel with him by making this impossible request (v. 7). To
men this is indeed an impossible task. The king was right to admit that he is not God
and he is completely powerless in meeting this demand. Only God has to power to
kill and to make alive (cf. 2 Kgs. 4: 8-37) and in this case to make clean a person
with leprosy.
Elisha enters the story in verse 8 after hearing the commotion in the palace. For
Elisha, this is not a case for despair but to demonstrate God’s glory to Naaman. He
requested that Naaman be brought to him, so he will know that there is a prophet in
Israel, a real prophet who represents the LORD. Besides the general whom the
prophet wants to make known God’s glory, the king of Israel is also in need of
another lesson in theology that God is alive and is actively performing His mighty
works through His prophet Elisha and he should heed the words of the prophet. After
the incident in chapter 3 (cf. 2 Kgs. 3), the king ought to know that Elisha is more
than able by God’s power to deal with this crisis. Even a little girl could grasp this
truth (v. 3)! Sadly the king of Israel remained blind to this reality.3
3
Ian W. Provan, 1 and 2 Kings, (Grand Rapids, Baker Books, 1995), Ch. 37, 2.
4
Naaman was no humble seeker. Like the exorbitant gifts he brought along, he also
brought along an exorbitant ego. In his mind, he expects the prophet to do some
rituals, perhaps saying a few indiscernible holy words, sacrificing a few animals and
waiving his hands to call down healing from heaven (v. 11). And it should be a grand
affair, a public spectacle befitting a five star general. But he is in for the biggest
disappointment of his life. Standing at the door of the prophet’s house, he did not
even receive a one star reception. Elisha did not come out to greet him! Instead a
servant was sent with some instructions from the prophet himself, “"Go and wash in
the Jordan seven times, and your flesh shall be restored, and you shall be clean." (v.
9-10) The general is fuming through his nostrils. You could literally see him shaking
with rage (v. 11). Naaman was expecting something to be done to him instead of
something he would have to do. Pride has caused him to be unable to hear the
promise of healing in the instruction (…your flesh shall be restored… v.10). Unable
to discern the promise of healing, Naaman departs feeling insulted and humiliated.
He did not come all the way for ritual cleansing. If that was what he was looking for,
there are many rivers in Damascus which are a hundred times better than the
humble river Jordan (v. 11-12).4 He wants to be healed and he almost misses it.
Before he could receive his healing, Naaman needs another kind of healing, a
spiritual healing for his spiritual blindness. He thought that the God of Israel is like
any other local deity ready to bless the highest bidders. But the God of Israel is
unlike any other gods. He is the one calling the shots (v.1), not Naaman.
This narrative is biased towards the humble. The heroes are the nameless servants
of the high and mighty. But it is actually these humble personalities who are the wise
ones. We have the nameless Jewish girl at the beginning of the story providing hope
4
Ian W. Provan, 1 and 2 Kings, (Grand Rapids, Baker Books, 1995), Ch. 37, 3.
5
for Naaman and now we have the nameless servants of Naaman providing wise
counsel. Nothing much is mention about them. But their quick thinking and wise
advice has saved Naaman from returning to Damascus a leper (v. 13). They see
something that their master could not. Perhaps it is their humility that allows them to
see with eyes of faith. Pride indeed blinds the soul from the things of God. Somehow
they managed to persuade their master to heed the words of Elisha. So Naaman
goes down the river Jordan and immersed himself seven times as the prophet
directed. What he receives was more than he expected. As he emerges from the
water, his skin has no traces of leprosy and to his surprise; it is like the flesh of a little
child (v. 14)! He came out the water recreated in flesh.
Another unseen but not less spectacular transformation also took place. Naaman’s
pride and unbelief has melted away. He is now a transformed man. Humility replaces
anger. Gratitude supplants indignation. Though he expected the prophet to stand
before him (v. 11), Naaman now comes and stand before Elisha (v. 15).5 Naaman
confesses that there is no other God in this world but the God of Israel. What an
outstanding confession! When no other gods could heal him, this ‘Foreign Deity’
gave him a new life. When he thought he was in control, this ‘Foreign Deity’ refused
to budge and being manipulated. Ultimately the God of Israel prevailed and Naaman
now recognizes that this ‘Foreign Deity’ is the One True God. It is this God whom
has given victory to Naaman before he knows Him (v. 1). And He graciously gave
Naaman healing from his leprosy sending His humble agents (little Jewish slave girl,
Naaman’s servants) to guide him even though he was full of pride and unbelief.
When Elisha was offered the exorbitant gifts Naaman brought with him, he refused.
Elisha will not receive any credit or make profit from his ministry. He is simply a
5
Hens-Piazza Gina, 1 – 2 Kings, Abingdon Old Testament Commentaries, (Abingdon Press, 2006), 261.
6
humble agent of God (v. 16). It is the Living Lord, and not Elisha who must take
center stage.6
Naaman learned a precious lesson what the king of Israel failed. Israel’s king is
supposed to worship the Living God and offer sacrifices to Him alone but he did not.
When Israel’s king refuses to worship God alone, God converts a pagan general to
worship Him. Naaman who previously disdained the waters of Israel’s river now asks
for two mule loads of soil with which to return to return to Syria (v. 17). Whether an
altar is to be made from the soil or for an altar to be built on the soil (cf. Exod. 20: 24),
Naaman recognizes the special place Israel has in regards to the Living God.7 On
returning back to his home country, Naaman seeks pardon in advance from God
whenever he enters the temple of Rimmon to assist the king when he goes in to pray
to Rimmon (Rimmon is Syria’s national deity). Hence, Naaman anticipates in
advance that he would have to compromise at least in appearance his allegiance to
the Lord when he resumes his role to serve the king of Syria, his other lord. Elisha
grants him relief and sends him off ‘in peace’ (v. 19).
Now the focus has shifted to Gehazi, Elisha’s trusted servant. He had just witnessed
a terrific healing and conversion. He ought to be filled with joy to have witnessed
such a demonstration of God’s power even towards an undeserving person like
Naaman and how that encounter has changed this pagan general into a firm believer
of God. But he was not joyful at all. All he could see is the wealth that supposed to
be enjoyed by him and his master is walking away right under his nose (v. 20).
Gehazi is so determined to get something from Naaman that he declares by oath
before the Lord (v. 20). In contrast to Elisha who also declares by oath before the
6
7
Ian W. Provan, 1 and 2 Kings, (Grand Rapids, Baker Books, 1995), Ch. 37, 5.
Hens-Piazza Gina, 1 – 2 Kings, Abingdon Old Testament Commentaries, (Abingdon Press, 2006), 262.
7
Lord to refuse the gifts of Naaman (v. 16), we clearly see how different both men are
in terms of their intent in serving the Lord. In meeting Naaman, he fabricated a
convincing story to rip off some of the gifts from Naaman (v. 22). But to his surprised,
Naaman gave more to him than what he asked for. Clearly Naaman is now a
generous man and his intent is to help those in need. He even offered his servants to
carry the gifts (v. 23). Gahazi not wanting to be found out dismissed the servants
before they reach the house (v. 24). Pretending that nothing has happen when asked
by Elisha, he lies to his master. But the Lord has given insights to Elisha to be a
witness when the exchange between Gehazi and Naaman took place. The prophet
rebukes his trusted servant. The trusted servant has become the betrayer. He
betrays not just his earthly master but also his Heavenly Master by committing sins
of deception and covetousness. Hence, he inherited the very affliction from the man
whom he defrauded. So Gehazi becomes afflicted with leprosy – he and all his
descendants (v. 25-27).
Application
1. The Lord is sovereign in all His doing. His scope is beyond the boundaries of
Israel. He even gives victories to foreigners and enemies of Israel (v. 1). This
forces us not to be presumptuous in relating to God. He is bigger than what
we think and this story stretches our false security like that of Israel and
exposes the magnitude of God’s power and mercy.
2. God uses humble agents to demonstrate His glory (v. 3, 13). Pride is often the
stumbling when we are to be used by God. God uses meek instruments to
magnify His power and mercy. He is to take center stage not us.
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3. God’s power is demonstrated not based solely of the faith of the receiver.
Naaman faith was weak. When asked to perform what seems to him as
humiliating tasks by the prophet, he quickly rejected the offer to be healed.
Hence, we can see how little faith Naaman had in trusting God. But God did
not allow his lack of faith to derail his will. His intervention prevented Naaman
from going back unhealed (v.11-13). And God’s mercy is extended beyond
just healing the physical body which will perish one day. God is concern for
our salvation. And He gave Naaman a new body. He was healed both
physically and spiritually (v. 15).
4. Religion is never to be used for personal gain. More so for those who are
called to the religious office. The covetousness of Gehazi led him to forsake
his divine calling and blinded him to the joy of this calling. Ultimately you can
only serve one master. Gehazi decided to serve money instead of God to His
own peril (v. 20-27).
Bibliography
1. Ian W. Provan, 1 and 2 Kings, (Grand Rapids, Baker Books, 1995).
2. Hens-Piazza Gina, 1 – 2 Kings, Abingdon Old Testament Commentaries,
(Abingdon Press, 2006).
9
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