THE WATERS OF THE JORDAN

The episode of Naaman is well-known and has been variously interpreted. First of all, we want to ask ourselves: what face of God emerges from this story? First and foremost, there is a God who cares for everyone, even pagans. The biblical God is always on the side of those who suffer, no matter whether they are far from the faith, idolatrous, or even sinners. There is a second aspect: God always acts gratuitously. This too is disconcerting, because it overturns the very idea of God. Generally, in the religious vision, it is man who must serve God and sacrifice himself to Him; by virtue of this, he deserves salvation. But in this there is neither gratuitousness nor freedom, but only self-interest. It is a mercenary vision. God, on the other hand, is so gratuitous that He does not even demand due thanks. Therefore, recommendations are unnecessary (see Aram’s letter to the king of Israel). Another aspect: divine action is always mediated. God never acts alone, but always involves man and has at his disposal authoritative interlocutors (Elisha) or even slaves (the young servant of Naaman’s wife). Finally, he doesn’t use spectacular means (and this is the fourth aspect), magical, astonishing, but very simple ones, such as the waters of the Jordan (which, according to Naaman, those of Abana and Pharpar are much better). Salvation then occurs gradually. Naaman must free himself from various patterns, from his own images of God, and open himself to the God of Israel. Furthermore, the fact that he is asked to immerse himself seven times in the Jordan is not so much to test his faith or submit to a bizarre ritual, but to make him understand that God accepts him as he is, that he can stand before Him with his leprosy. At that time, as is well known, lepers were excluded from civil and religious society. In a symbolic reading, the leper is also someone who cannot accept himself, who cannot tolerate himself for what he is. Failing to do this, he feels marginalized and abandoned by others. In a word, he is not at home, neither with himself nor with others. But Naaman, who probably reflects this pathology within himself, finds a place where he can be reborn: the waters of the Jordan River. These waters are a divine womb where he is reborn as a new man. It is no coincidence that the biblical translator notes that “his body became like the body of a boy” (2 Kings 5:14).

Commentary by b. Sandro Carotta, osb
Abbazia di Praglia (Italy)

Translation by f. Mark Hargreaves,
Prinknash Abbey