1st Reading – 2 Kings 5:14-17
Naaman went down and plunged into the Jordan seven times
at the word of Elisha, the man of God.
His flesh became again like the flesh of a little child,
and he was clean of his leprosy.
Naaman returned with his whole retinue to the man of God.
On his arrival he stood before Elisha and said,
“Now I know that there is no God in all the earth,
except in Israel. Please accept a gift from your servant.”
Elisha replied, “As the LORD lives whom I serve, I will not take it;”
and despite Naaman’s urging, he still refused.
Naaman said: “If you will not accept,
please let me, your servant, have two mule-loads of earth,
for I will no longer offer holocaust or sacrifice
to any other god except to the LORD.”
Our first reading this week is from the collection of stories in 2 Kings about the prophet Elisha. In the verses before this reading, we meet Naaman, a powerful military commander of Aram who is afflicted with leprosy. Despite his wealth and status, Naaman is powerless to heal himself.
After a young Israelite servant girl directs him to Elisha, the prophet instructs him to wash seven times in the Jordan River. Naaman initially scoffs at the prescription, angry and disappointed at a seemingly ridiculous command, but his servants persuade him to try it.
Naaman went down and plunged into the Jordan seven times at the word of the man of God.
The fact that Namaan “went down” (yārad) to the river might have a double meaning. It describes Naaman’s literal descent into the waters, but in biblical context “going down” can also evoke a lowering of status or humility (e.g., Joseph “goes down” to Egypt in Genesis 39:1). By contrast, “going up” (ʿālah) often carries connotations of exaltation or pilgrimage (e.g., “going up” to Jerusalem).
Given Naaman’s initial pride and resistance to Elisha’s simple instructions (2 Kings 5:11-12), this descent underscores the humility required of a powerful commander to submit himself to the word of a prophet from a foreign and seemingly insignificant nation.
The reason for washing seven times is not explained, but it may have served both as a test of obedience and as a sign of completeness, suggesting a full and perfect cleansing.
His flesh became again like the flesh of a little child, and he was clean.
The healing is striking. The prophet Elisha does nothing directly; he isn’t even present when the cure occurs.
This makes it clear that the healing power comes from God alone.
He returned with his whole retinue to the man of God.
The mention of Naaman’s “whole retinue” highlights his wealth and status, yet his choice to return to Elisha reveals a deeper transformation. Elisha was likely based in or near Samaria, while the Jordan River lies roughly 25-30 miles to the east. Retracing this route with a military entourage would have taken at least a full day, requiring both effort and intention.
Naaman had already received his healing. He could have returned directly to Damascus, roughly 100-150 miles away, and resumed his life. Instead, he retraces his steps to Elisha — an act that becomes a pilgrimage of gratitude.
On his arrival he stood before him and said, “Now I know that there is no God in all the earth, except in Israel.
Namaan’s public profession of faith before his entourage is the climax of this episode, the true miracle.
A non-Israelite declares the singularity of Israel’s God, not merely as a personal conversion but as a bold affirmation of monotheism and divine universality. It’s not surprising that an Israelite would claim that there is no other God but the Lord, but when a non-Israelite does, it is truly remarkable.
Not only was his leprosy gone, but the spiritual cure had reached his whole person.
Moreover, the fact that God chose to heal a foreigner demonstrates God’s love and concern for all, Israelite and non-Israelite alike. Divine grace transcends boundaries.
Please accept a gift from your servant.”
In his gratitude, Naaman offers Elisha a gift. This act of thanksgiving is reminiscent of today’s gospel reading, where Jesus cures ten lepers, but only one, a stranger, returns to thank him (Luke 17:11-19).
“As the LORD lives whom I serve, I will not take it,” Elisha replied; and despite Naaman’s urging, he still refused.
The prophet guards the purity of his mission; accepting gifts would introduce temptation toward wealth, power, or prestige and interfere with his prophetic office.
Acceptance might also suggest that it was Elisha’s own powers that had effected the cure.
Naaman said: “If you will not accept, please let me, your servant, have two mule-loads of earth, for I will no longer offer holocaust or sacrifice to any other god except to the LORD.”
The sincerity of Naaman’s conversion is seen in his desire to worship the God of Israel even when he is back in his own land. Since it was believed that one could only worship a god in the land of that God (Genesis 4:16; 1 Samuel 26:19), Naaman asks permission to take some earth back home with him so that he will be able to worship the Lord while standing on “holy ground.”
His desire to take Israelite soil shows the sincerity of his new faith, even if his understanding is incomplete — he has not yet realized that God’s power extends over the entire world.
2nd Reading – 2 Timothy 2:8-13
Beloved:
Remember Jesus Christ, raised from the dead, a descendant of David:
such is my gospel, for which I am suffering,
even to the point of chains, like a criminal.
But the word of God is not chained.
Therefore, I bear with everything for the sake of those who are chosen,
so that they too may obtain the salvation that is in Christ Jesus,
together with eternal glory.
This saying is trustworthy:
If we have died with him
we shall also live with him;
if we persevere
we shall also reign with him.
But if we deny him
he will deny us.
If we are unfaithful
he remains faithful,
for he cannot deny himself.
In today’s second reading, Paul continues the message we heard last week in his appeal to Timothy to remain steadfast in Christ.
The fact that he writes from prison in what is likely his final letter before his execution makes his appeal even more poignant.
Beloved: Remember Jesus Christ, raised from the dead, a descendant of David:
Paul exhorts Timothy to “remember” (mnēmoneue) the core of the Gospel. The verb is in the present imperative, conveying not a single act of recall but an ongoing posture: keep on remembering, hold fast, never forget.
What Timothy is to remember is the full identity of Jesus. He is the Christ, the Anointed One who inaugurates and fulfills God’s reign. His resurrection is the foundation of Christian faith, while his Davidic lineage confirms him as the long-awaited Messiah who brings God’s promises to completion.
Paul is urging Timothy to keep this at the forefront of his life as a guiding truth.
such is my gospel, for which I am suffering, even to the point of chains, like a criminal.
Paul’s imprisonment testifies to the cost of proclaiming the Gospel.
As a Roman citizen, he would not ordinarily have been subjected to degrading confinement, yet he is chained like a criminal — a punishment usually reserved for slaves or dangerous offenders.
But the word of God is not chained.
Paul knows that he is not the only evangelist, and besides, he has been able to share the gospel even as a prisoner.
“But now God has made us such that nothing can subdue us. Our hands are bound but not our tongue, since nothing can bind the tongue but cowardice and unbelief. Where these are not, though you fasten chains upon us, the preaching of the gospel is not bound.” [Saint John Chrysostom (between 393-397 AD), Homilies on the Second Epistle to Timothy 4]
Therefore, I bear with everything for the sake of those who are chosen, so that they too may obtain the salvation that is in Christ Jesus, together with eternal glory.
Paul sees his trials as a form of intercession and service to the Church. His endurance strengthens others in faith and contributes to God’s saving plan —not as if he earns salvation, but as one who unites his sufferings to Christ for the benefit of the whole Body.
This saying is trustworthy:
What follows is likely an early Christian hymn, structured in four conditional lines that contrast the believer’s response with Christ’s.
Notice how the hymn moves in balance: The first two lines proclaim the promise of faithfulness, while the next two warn of the consequences of denial.
If we have died with him we shall also live with him;
The first line uses baptismal language to proclaim our union with Christ in both death and resurrection.
“The Savior, too, first granted you this very thing – that you should fall. … You were a sinner. Let the sinner in you fall. Then you can rise again and say, ‘If we have died with Him, we shall also live with Him,’ and, ‘If we have been made like Him in death, we shall also be like Him in resurrection” (Origen (after 233 AD), Homilies on Luke 17,3).
if we persevere we shall also reign with him.
The second line proclaims that endurance in faith leads to sharing in Christ’s victory.
This was Paul’s charge to Timothy: remain steadfast in trials.
But if we deny him he will deny us.
Denying Christ brings the grave consequence of being disowned by him, which echoes Jesus’ own words in Matthew 10:32-33: Everyone who acknowledges me before others I will acknowledge before my heavenly Father. But whoever denies me before others, I will deny before my heavenly Father.
If we are unfaithful he remains faithful, for he cannot deny himself.
Unlike human weakness, Christ’s fidelity is absolute. He cannot cease to be who he is: the faithful One, the Word made flesh.
Even when we falter, his steadfast love endures, always calling us back to repentance and life.
Gospel – Luke 17:11-19
As Jesus continued his journey to Jerusalem,
he traveled through Samaria and Galilee.
As he was entering a village, ten lepers met him.
They stood at a distance from him and raised their voices, saying,
“Jesus, Master! Have pity on us!”
And when he saw them, he said,
“Go show yourselves to the priests.”
As they were going they were cleansed.
And one of them, realizing he had been healed,
returned, glorifying God in a loud voice;
and he fell at the feet of Jesus and thanked him.
He was a Samaritan.
Jesus said in reply,
“Ten were cleansed, were they not?
Where are the other nine?
Has none but this foreigner returned to give thanks to God?”
Then he said to him, “Stand up and go;
your faith has saved you.”
In today’s gospel reading, Jesus encounters ten lepers who call out for mercy. Their healing points us to the saving power of God, but just as in our first reading, the true miracle lies not only in restored health but in the gratitude that recognizes God at work.
As Jesus continued his journey to Jerusalem, he traveled through Samaria and Galilee.
Luke reminds us that Jesus is on a journey to Jerusalem, where his passion and death await.
The mention of Samaria prepares us for the detail that one of the lepers he will encounter is a Samaritan.
As he was entering a village, ten lepers met him.
Ordinarily, Jews and Samaritans avoided one another, but the stigma of leprosy erased any racial antipathy. Cut off from family, community, and worship, lepers lived in isolation, required by the law to keep their distance and cry out “Unclean!” (Leviticus 13:45-46; Numbers 5:2-3).
In a sense, the disease took complete control of them: Their only identity was their affliction.
They stood at a distance from him and raised their voice, saying, “Jesus, Master! Have pity on us!”
The lepers recognize Jesus. They call him by name and use the title epistátēs (“Master”), a word elsewhere used only by the disciples.
Unlike beggars who asked for alms, these men seek mercy (eleēson), translated here as “pity.” Knowing who Jesus was, this probably meant they were seeking a cure for their illness.
And when he saw them, he said, “Go show yourselves to the priests.”
Jesus gives no touch, no healing formula — only a command to show themselves to the priests.
According to the Law (Leviticus 14:2), priests were the ones who verified a cure and restored a person to the community. Jesus puts their faith to the test by having them go to the priests to verify a cure that hasn’t yet happened.
As they were going they were cleansed.
In obeying, the lepers demonstrate trust in Jesus’ word, and as they go, they are cleansed.
And one of them, realizing he had been healed, returned, glorifying God in a loud voice; and he fell at the feet of Jesus and thanked him. He was a Samaritan.
Only one man returns to thank Jesus. With a loud voice, he glorifies God, falling at Jesus’ feet, and gives thanks.
Luke stresses his identity: “He was a Samaritan.”
All ten had faith enough to obey, but only this foreigner responds with gratitude.
Jesus said in reply, “Ten were cleansed, were they not? Where are the other nine? Has none but this foreigner returned to give thanks to God?”
Jesus laments the lack of gratitude from the others.
The point is striking: It is a Samaritan, one who is despised by the Jews, who recognizes God’s saving power at work in Jesus more clearly than those presumably closest to Israel’s covenant.
Then he said to him, “Stand up and go; your faith has saved you.”
Jesus commends the man for his faith. Other translations have “Rise and go your way; your faith has made you well.”
The Samaritan’s gift goes beyond physical cure. His faith and gratitude open him to the fullness of salvation — he is made whole in body and soul.
There are striking similarities between Naaman in the first reading and this Samaritan leper:
- Both were foreigners, standing outside Israel’s covenant community.
- Both belonged to groups viewed with suspicion or hostility by the Jews (Arameans/Syrians in Naaman’s case, Samaritans in the other).
- Both were asked to obey a command that seemed simple, even inadequate, as the means of healing (Naaman to wash in the Jordan; the lepers to go show themselves to the priests).
- Both responded with gratitude and praise once healed.
- In both cases, the healing touched more than the body—it brought about a deeper recognition of the true God.
- And in both stories, the outsider is held up as a model of faith, surpassing the expected insiders.
Connections and Themes
Gratitude as the right response to salvation. In today’s readings, both Naaman and the Samaritan leper remind us that when God acts in our lives, the most fitting response is gratitude. Naaman could have gone on his way after being healed, but instead he returned to Elisha, confessed the Lord as the one true God, and pledged his worship. Likewise, in the Gospel, while ten lepers were healed, only one returned — and it was his thanksgiving that Jesus recognized as the sign of faith. In the second reading, Paul urges Timothy to see every circumstance, even suffering, as a place to give thanks because God’s word cannot be chained.
Gratitude is not just a polite gesture; it is a profound act of faith. It acknowledges that healing, freedom, and salvation come not from ourselves but from the Lord. The readings call us to ask: when God has touched our lives, do we stop and give thanks, or do we move on as if nothing happened?
God’s universal salvation. One of the striking connections between the first reading and the Gospel is that both highlight foreigners — outsiders — as the ones who respond with true faith. Naaman the Syrian and the Samaritan leper both defy expectations, showing gratitude and trust in the God of Israel when many within the covenant community did not. Their stories point to the boundless reach of God’s mercy: salvation is not reserved for a select group but extends to all peoples and nations. Saint Paul echoes when he proclaims that the gospel cannot be confined or limited; it is for Jew and Gentile, slave and free, all who will endure with Christ. These readings remind us that God often works through those we least expect, and that the boundaries we place around God’s action do not limit him. Do we see the wideness of God’s mercy, and do we allow our own hearts to be stretched to welcome all whom God calls?
Transformation. God’s saving work in these readings goes far beyond outward cures; it is about an interior renewal that changes the whole person. Naaman’s healing is not complete until it reshapes his loyalty: He leaves behind the gods of Syria and pledges himself to the Lord of Israel. In the gospel reading, all ten lepers are cleansed, but only the Samaritan truly experiences salvation, because his healing leads to praise, worship, and a relationship with Jesus. Saint Paul shows the fullest meaning of this transformation: salvation is nothing less than dying and rising with Christ, a new identity that changes how we live, suffer, and hope. God does not simply patch up our brokenness — he remakes us from the inside out.
Sunday Readings 