Gleanings From the History of Naaman: Part 3

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It might be deemed only natural that the king of Syria, on hearing of a possible cure in the land of Israel for the leprosy of his servant, should address himself to the king of Israel; but he need not have ignored the prophet so entirely as to frustrate the mission, but for the overruling providence of God. Would not the king of Israel (if anybody) know all about it? And considering how recently Naaman had harassed Israel's land and people, he must have thought a little diplomacy was, doubtless, called for. "A man's gift maketh room for him." Pro. 18:1616A man's gift maketh room for him, and bringeth him before great men. (Proverbs 18:16). Certainly he did his best to get on good terms with the one whom he thought most likely to help him in the matter, and we cannot be surprised at this. The infidel spirit, however, shown by the king of Israel, was inexcusable; but God is pitiful and was working in spite of hindrances. How many there are today who, in touch with the people of God and familiar, it may be, with truth in its outward expression, are found to be the greatest strangers to its power and reality. "They profess that they know God; but in works they deny Him," and are enemies of the cross of Christ. Here, in the case before us, is evidently set forth the present unbelieving state of the Jewish nation. God is owned in a way-"Am I God, to kill and to make alive?"- but the witness and vessel of grace is ignored-Elisha was forgotten. The "poor man," who by his wisdom delivered the city, was not remembered by any one (Eccles. 9:14, 1614There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it: (Ecclesiastes 9:14)
16Then said I, Wisdom is better than strength: nevertheless the poor man's wisdom is despised, and his words are not heard. (Ecclesiastes 9:16)). The prophet's ministry stayed the hand of God in judgment, yet Israel's king ignored the prophet.
Although the king of Israel's words did not go so far as the attempt of Elymas "to turn away the deputy from the faith" (Acts 13:8-108But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith. 9Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him, 10And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? (Acts 13:8‑10)), they were yet the outcome of the ceaseless activity of the devil in seeking to hinder souls from getting blessing. But Jehovah interfered by His servant Elisha who "sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel. So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha. And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean." 2 Kings 5:8-108And it was so, when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel. 9So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha. 10And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean. (2 Kings 5:8‑10).
With the real or imaginary grievances of Israel, Elisha had nothing to do. But he could not allow it to be said that Naaman the leper had come into the land of Israel asking blessing and cleansing, and had returned disappointed. It was not, however, the testimony for the moment that God dwelt in Israel; for Jeroboam, its first king after the division, had cast the God of Israel behind his back and discarded the priests of Jehovah. It remains for a yet future day for the testimony to go forth (to the terror of all enemies) that the name of the city shall be, from that day forth, "Jehovah is there." Naaman should indeed own that (v. 15), but the measured utterance of the prophet was, strictly speaking, more correct than the language of the one who had but just learned what it was to have to do with God in grace.
Jehovah had been cast out of Israel, and had not returned to the nation. He had not, however, cast away His people on that account. On the contrary, He had sent His servant in grace that it might be manifest that there was a prophet in Israel. Man's way had proved distinctly disappointing, but God graciously opened up a prospect of deliverance and blessing, just as despair had, for the moment, taken possession of Naaman. A like experience we see in the case of God's redeemed people at the beginning of their history (Exod. 14), and indeed all the way through, as they will own in a future day in words especially prepared for their use in Psalm 107 (see Hos. 14:1, 21O Israel, return unto the Lord thy God; for thou hast fallen by thine iniquity. 2Take with you words, and turn to the Lord: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips. (Hosea 14:1‑2)). The word of God through the prophet to the king, arrests Naaman in his perplexity, and-in its form of invitation, "let him come now to me"-is suggestive of the present invitations of grace: "Come unto Me, all ye that labor and are heavy laden, and I will give you rest." Matt. 11:2828Come unto me, all ye that labor and are heavy laden, and I will give you rest. (Matthew 11:28). "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me, and drink." John 7:3737In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. (John 7:37). "Let him that is athirst come. And whosoever will, let him take the water of life freely." Rev. 22:1717And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. (Revelation 22:17).
It is the more necessary to press these generous invitations at the present time, since the god of this world is blinding the minds of them that believe not, lest the glory of Him who invites, and their own deep need should be discerned. For the time is near when the leper will be left in all his uncleanness in the outside place, and the sinner who dies in his sins will be raised in order to appear before the great white throne for eternal judgment. "And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and My reward is with Me, to give every man according as his work shall be." Rev. 22:10-1210And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. 11He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. 12And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. (Revelation 22:10‑12). "And I saw a great white throne, and Him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire." Rev. 20:11-1511And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. 12And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. 13And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. 14And death and hell were cast into the lake of fire. This is the second death. 15And whosoever was not found written in the book of life was cast into the lake of fire. (Revelation 20:11‑15).
Naaman responded to the gracious invitation in a very ungracious spirit, only to find that pride must be humbled. He might make a display of glory and self-importance at the king's palace, but it was altogether out of place at the door of the house of Elisha. He might be a "great man with his master, and honorable," but Elisha was not affected by the display of this world's glory. He saw in him who stood at his gate an enemy of the people of Jehovah, an unclean leper to whom he could not come out, seeing he was not a priest (Lev. 14:33And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper; (Leviticus 14:3)). And he had a sense of what was due to God, of what alone could be efficacious for the leper. It is only in God's presence and in subjection to His Word that we realize how completely sin separates us from God and from His people. The thoughts of man are all wrong, both in regard to sin and its remedy. The brief message of the prophet to Naaman was a disclosure of what his real condition was in God's eyes. "And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean." Unclean, he needed to be cleansed. Up to this point everybody had spoken of "recovery" (vv. 3, 6, 7, 11; compare with Lev. 13:4545And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean. (Leviticus 13:45)). The thoughts of men today, and especially of religious men, are set upon recovery, improvement, reformation, whether by moral or scientific means. But the Christian has learned that the flesh cannot be improved. "That which is born of the flesh is flesh." John 3:66That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. (John 3:6). "The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be." Rom. 8:77Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. (Romans 8:7). "In Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love." Gal. 5:66For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love. (Galatians 5:6). "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. 2 Cor. 5:1717Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. (2 Corinthians 5:17). How humiliating for the proud Syrian to hear the words, "Go and wash in Jordan seven times." The remedy was simplicity itself-"Go and wash." Yet did it imply that he was in his leprous condition unclean, so that the man of God could not tolerate him in his presence.