It was so, when Elisha the man of God heard that the king of Israel had torn his clothes, that he sent to the king, saying, “Why have you torn your 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 chariots, and stood at the door of the house of Elisha. Elisha sent a messenger to him, saying, “Go and wash in the Jordan seven times, and your flesh shall come again to you, and you shall be clean.”
But Naaman was angry, and went away, and said, “Behold, I thought, ‘He will surely come out to me, and stand, and call on the name of Yahweh his God, and wave his hand over the place, and heal the leper.’ Aren’t Abanah and Pharpar, the rivers of Damascus, better than all the waters of Israel? Couldn’t I wash in them, and be clean?” So he turned and went away in a rage.
His servants came near, and spoke to him, and said, “My father, if the prophet had asked you do some great thing, wouldn’t you have done it? How much rather then, when he says to you, ‘Wash, and be clean?’ ”
Then went he down, and dipped himself seven times in the Jordan, according to the saying of the man of God; and his flesh was restored like the flesh of a little child, and he was clean.
Geneva Bible translators 1599 · Public Domain On vv8, 11, 13 The Prophet rebuketh the king because he did not…
The Prophet rebuketh the king because he did not consider that God was true in his promise, and therefore would not leave his Church destitute of a Prophet, whose prayers he would hear, and to whom others should have recourse for comfort.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–14 2Ki 5:8 And it was [so], when Elisha the…
2Ki 5:8 And 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.
Ver. 8. Wherefore hast thou rent thy clothes?] Knowest thou not that God doth both kill and make alive at the prayer of the faithful? Hoc peto et volo, et fiat voluntas mea, said Luther, praying for Miconius, a godly minister far gone in a deep consumption; and he recovered.
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And he shall know that there is a prophet in Israel.] Though thou and thy courtiers will take little knowledge of me: nor so much as consult with me in this great affair.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv8–14 Jehoram had not advised with Elisha, either because the…
Jehoram had not advised with Elisha, either because the sudden surprisal made him forget it, or because he hated him, and scorned to beg any thing from him.
Wherefore hast thou rent thy clothes? there was no just occasion for thee to do so.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v9 We have here the cure of Naaman's leprosy.
We have here the cure of Naaman's leprosy.
I. The short and plain direction which the prophet gave him, with assurance of success. Naaman designed to do honour to Elisha when he came in his chariot, and with all his retinue, to Elisha's door, Kg2 5:9. Those that showed little respect to prophets at other times were very complaisant to them when they needed them. He attended at Elisha's door as a beggar for an alms. Those that would be cleansed from the spiritual leprosy must wait at Wisdom's gate, and watch at the posts of her doors. Naaman expected to have his compliment returned, but Elisha gave him his answer without any formality, would not go to the door to him, lest he should seem too much pleased with the honour done him, but sent a messenger to him, saying, Go wash in Jordan seven times, and promising him that if he did so his disease should be cured. The promise was express: Thou shalt be clean. The method prescribed was plain: Go wash in Jordan. This was not intended as any means of the cure; for, though cold bathing is recommended by many as a very wholesome thing, yet some think that in the case of a leprosy it was rather hurtful. But it was intended as a sign of the cure, and a trial of his obedience. Those that will be helped of God must do as they are bidden. But why did Elisha send a messenger to him with these directions? 1. Because he had retired, at this time, for devotion, was intent upon his prayers for the cure, and would not be diverted; or, 2. Because he knew Naaman to be a proud man, and he would let him know that before the great God all men stand upon the same level.
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II. Naaman's disgust at the method prescribed, because it was not what he expected. Two things disgusted him: -
1. That Elisha, as he thought, put a slight upon his person, in sending him orders by a servant, and not coming to him himself, Kg2 5:11. Being big with the expectation of a cure, he had been fancying how this cure would be wrought, and the scheme he had laid was this: "He will surely come out to me, that is the least he can do to me, a peer of Syria, to me that have come to him in all this state, to me that have so often been victorious over Israel. He will stand, and call on the name of his God, and name me in his prayer, and then he will wave his hand over the place, and so effect the cure." And, because the thing was not done just thus, he fell into a passion, forgetting, (1.) That he was a leper, and the law of Moses, which Elisha would religiously observe, shut lepers out from society - a leper, and therefore he ought not to insist upon the punctilios of honor. Note, Many have hearts unhumbled under humbling providences; see Num 12:14. (2.) That he was a petitioner, suing for a favour which he could not demand; and beggars must not be choosers, patients must not prescribe to their physicians. See in Naaman the folly of pride. A cure will not content him unless he be cured with ceremony, with a great deal of pomp and parade; he scorns to be healed, unless he be humoured.
2. That Elisha, as he thought, put a slight upon his country. He took it hard that he must be sent to wash in Jordan, a river of Israel, when he thought Abana and Pharpar, rivers of Damascus, better than all the waters of Israel. How magnificently does he speak of these two rivers that watered Damascus, which soon after fell into one, called by geographers Chrysoroas - the golden stream! How scornfully does he speak of all the waters of Israel, though God had called the land of Israel the glory of all lands, and particularly for its brooks of water! Deu 8:7. So common it is for God and man to differ in their judgments. How slightly does he speak of the prophet's directions! May I not wash in them and be clean? He might wash in them and be clean from dirt, but not wash in them and be clean from leprosy. He was angry that the prophet bade him wash and be clean; he thought that the prophet must do all and was not pleased that he was bidden to do any thing, - or he thought this too cheap, too plain, too common a thing for so great a man to be cured by, - or he did not believe it would at all effect the cure, or, if it would, what medicinal virtue was there in Jordan more than in the rivers of Damascus? But he did not consider, (1.) That Jordan belonged to Israel's God, from whom he was to expect the cure, and not from the gods of Damascus; it watered the Lord's land, the holy land, and, in a miraculous cure, relation to God was much more considerable than the depth of the channel or the beauty of the stream. (2.) That Jordan had more than once before this obeyed the commands of omnipotence. It had of old yielded a passage to Israel, and of late to Elijah and Elisha, and therefore was fitter for such a purpose than those rivers which had only observed the common law of their creation, and had never been thus distinguished; but, above all, (3.) Jordan was the river appointed, and, if he expected a cure from the divine power, he ought to acquiesce in the divine will, without asking why or wherefore. Note, It is common for those that are wise in their own conceit to look with contempt on the dictates and prescriptions of divine wisdom and to prefer their own fancies before them; those that are for establishing their own righteousness will not submit to the righteousness of God, Rom 10:3. Naaman talked himself into such a heat (as passionate men usually do) that he turned away from the prophet's door in a rage, ready to swear he would never have any thing more to say to Elisha; and who then would be the loser? Note, Those that observe lying vanities forsake their own mercies. Jon 2:8. Proud men are the worst enemies to themselves and forego their own redemption.
III. The modest advice which his servants gave him, to observe the prophet's prescriptions, with a tacit reproof of his resentments, Kg2 5:13. Though at other times they kept their distance, and now saw him in a passion, yet, knowing him to be a man that would hear reason at any time, and from any body (a good character of great men, and a very rare one), they drew near, and made bold to argue the matter a little with him. They had conceived a great opinion of the prophet (having, perhaps, heard more of him from the common people, whom they had conversed with, than Naaman had heard from the king and courtiers, whom he had conversed with), and therefore begged of him to consider: "If the prophet had bidden thee to do some great thing, had ordered thee into a tedious course of physic, or to submit to some painful operation, blistering, or cupping, or salivating, Wouldst thou not have done it? No doubt thou wouldst. And wilt thou not submit to so easy a method as this, Wash and be clean?" Observe, 1. His own servants gave him this reproof and counsel, which was no more disparagement to him than that he had intelligence of one that could cure him from his wife's maid, Kg2 5:3. Note, It is a great mercy to have those about us that will be free with us, and faithfully tell us of our faults and follies, though they be our inferiors. Masters must be willing to hear reason from their servants, Job 31:13, Job 31:14. As we should be deaf to the counsel of the ungodly, though given by the greatest and most venerable names, so we should have our ear open to good advice, though brought us by those who are much below us: no matter who speaks, if the thing be well said. 2. The reproof was very modest and respectful. They call him Father; for servants must honour and obey their masters with a kind of filial affection. In giving reproof or counsel we must make it appear that it comes from love and true honour, and that we intend, not reproach, but reformation. 3. It was very rational and considerate. If the rude and unthinking servants had stirred up their master's angry resentment, and offered to avenge his quarrel upon the prophet, who (he thought) affronted him, how mischievous would the consequences have been! Fire from heaven, probably, upon them all! But they, to our great surprise, took the prophet's part. Elisha, though it is likely he perceived that what he had said had put Naaman out of humour, did not care to pacify him: it was at his peril if he persisted in his wrath. But his servants were made use of by Providence to reduce him to temper. They reasoned with him, (1.) From his earnest desire of a cure: Wouldst thou not do any thing? Note, When diseased sinners come to this, that they are content to do any thing, to submit to any thing, to part with any thing, for a cure, then, and not till then, there begin to be some hopes of them. Then they will take Christ on his own terms when they are made willing to have Christ upon any terms. (2.) From the easiness of the method prescribed: "It is but, Wash and be clean. It is but trying; the experiment is cheap and easy, it can do no hurt, but may do good." Note, the methods prescribed for the healing of the leprosy of sin are so plain that we are utterly inexcusable if we do not observe them. It is but, "Believe, and be saved" - "Repent, and be pardoned" - "Wash, and be clean."
IV. The cure effected, in the use of the means prescribed, Kg2 5:14. Naaman, upon second thoughts, yielded to make the experiment, yet, it should seem, with no great faith and resolution; for, whereas the prophet bade him wash in Jordan seven times, he did but dip himself so many times, as lightly as he could. However God was pleased so far to honour himself and his word as to make that effectual. His flesh came again, like the flesh of a child. to his great surprise and joy. This men get by yielding to the will of God, by attending to his institutions. His being cleansed by washing put an honour on the law for cleansing lepers. God will magnify his word above all his name.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv8–14 And it was so, when Elisha the man of…
And it was so, when Elisha the man of God had heard that the king of Israel had rent his clothes,.... And upon what account:
that he sent to the king, saying, wherefore hast thou rent thy clothes? and thereby expressed so much concern and distress:
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let him come now to me: meaning Naaman the Syrian leper:
and he shall know that there is a prophet in Israel; able in the name of the Lord to work miracles, which he should be sensible of and acknowledge, to the glory of the God of Israel, by the cure that should be wrought upon him; and hereby he taxed the king of Israel with ignorance or neglect of him as a prophet.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv10–13 Elisha sent - Which he did, partly, to exercise…
Elisha sent - Which he did, partly, to exercise Naaman's faith and obedience: partly, for the honour of his religion, that it might appear he sought not his own glory and profit, but only God's honour, and the good of men.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8–14 Verse 8. Let him come now to me] Do…
Verse 8. Let him come now to me] Do not be afflicted; the matter belongs to me, as the prophet of the Most High; send him to me, and he shall know that I am such.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv8, 9, 11, 12, 13, 14 2Ki 5:8. Elisha sent to the king, saying, Wherefore…
2Ki 5:8. Elisha sent to the king, saying, Wherefore hast thou rent thy clothes? — There is no just occasion for thee to do so. Let him come now to me — It was not for his own honour, but for the honour of God and his people, that he desires the leprous Syrian to be sent to him. And he shall know there is a prophet in Israel — One who can do that which the king of Israel dares not attempt, and which the prophets of Syria cannot pretend to: and it were sad with Israel if there were not. As the word prophet commonly signifies a man who declares things which none could know but God, and those to whom he revealed them, so here it signifies a man endued with a divine power, and who thereby could do what no man could effect, unless God were with him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv8, 10, 11, 12, 14 He shall know ... Israel - namely, “That which…
He shall know ... Israel - namely, “That which thou (the king of Israel) appearest to have forgotten, that there is a prophet - a real Yahweh prophet - in Israel.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv8, 10, 12, 13, 14 Israel; able to perform much greater wonders, by God’s…
Israel; able to perform much greater wonders, by God’s assistance. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv8, 11, 12, 14 ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED.…
ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (Kg2 5:8-15)
when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, . . . let him come now to me--This was the grand and ultimate object to which, in the providence of God, the journey of Naaman was subservient. When the Syrian general, with his imposing retinue, arrived at the prophet's house, Elisha sent him a message to "go and wash in Jordan seven times." This apparently rude reception to a foreigner of so high dignity incensed Naaman to such a degree that he resolved to depart, scornfully boasting that the rivers of Damascus were better than all the waters of Israel.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv8–14 8. Wherefore hast thou rent thy clothes — Why…
8. Wherefore hast thou rent thy clothes — Why yield to such frenzy of emotion and alarm? Hast thou forgotten the miracle in the wilderness of Edom, (see 2Ki_3:13; 2Ki_3:18,) and will thou still be stubbornly ignorant that there is a prophet in Israel through whom God works?
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv8–14 8. that he sent to the king] The prophets…
8. that he sent to the king] The prophets of Jehovah were now in no such peril as they had been in Ahab’s days. Elisha has his house in the royal city, and has no fear of sending a message to the palace.
that there is a prophet in Israel] i.e. a true messenger of the God who can kill and make alive. Cf. the words of the people (Luk_7:16) when our Lord raised the widow’s son at Nain, ‘A great prophet is risen up among us, and God hath visited his people’.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8–14 (8) There is a prophet.—With stress on there is…
(8) There is a prophet.—With stress on there is (yçsh): scil., as his message pre-supposes.
When Elisha . . . had heard.—He was in Samaria at the time (2Ki_5:3), and would hear of the coming of the great Syrian captain and of the king’s alarm. Why did not Jehoram think at once of Elisha? King and prophet were not on good terms with each other. (Comp. 2Ki_3:14.) Besides, Elisha had not as yet done any miracle of this sort; and his apprehensions may have made the king unable, for the moment, to think at all.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv8–14 And it was so or, it came to pass…
And it was so or, it came to pass when Elisha the man of God (see 2Ki_4:7, 2Ki_4:16, etc.) had heard that the King of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? The king"s act was public; his complaint was public; he wished his subjects to know the outrageous conduct, as he viewed it, of the Syrian king. (comp. 1Ki_20:7, where Ahab similarly calls attention to the strait in which he is placed) Thus the rumor went through the town, and reached the ears of the prophet, who therefore sent a message to the king. Let him come now to me; i.e. let Naaman, instead of applying to thee, the earthly head of the state, the source of all human power, which is utterly unavailing in such a case, apply to me, the source of spiritual power, the commissioned minister of Jeho-yah, who alone can help him under the circumstances. And then he shall know that there is a prophet in Israel; i.e. he shall have swift and sure demonstration, that God "has not left himself without witness," that, "in spite of the apostasy of king and people, the God who can kill and make alive yet makes himself known in Israel in his saving might through his servants the prophets" (Bahr), of whom I am one.
Vers. 8-19. The story of Naaman: 2. The suggestive cure.
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The cure which Naaman came to seek was, nevertheless, obtained by him. We have here
I THE INTERPOSITION OF ELISHA. Naaman was on the point of being sent away, when Elisha interposed. God"s prophet vindicates God"s honor.
1. Elisha sends to the king. He sent to the king, saying, Wherefore hast thou rent thy clothes?" etc., His words were:
(1) A rebuke of faithlessness. The king was not God, to kill and to make alive; but was there not a God in Israel who could? Has he already received no proofs of this God"s power? Wherefore, then, had he rent his clothes? How much of our despondency, fear, despair, arises from want of faith in a living God!
(2) An invitation to seek help in the right quarter. "Let him come now to me." The proof that there was a prophet, and behind the prophet a living, wonder-working God, in Israel, would be seen in deeds. Why does the sinner rend his clothes, and despair of help? Is Christ not able to save? Does he not invite him to come?
2. Naaman comes to Elisha.
(1) He seeks cleansing.
(2) Yet with unhumbled heart.
His horses and chariot drive up to Elisha"s door. The great man has no thought of descending to ask the prophet"s blessing. He waits till he comes out to him. He is the man of rank and wealth, whom Elisha should feel honored in serving. But Elisha does not come out. Not in this spirit are cures obtained at the hand of God. Naaman must be taught that gold, silver, horses, chariots, rank, avail nothing here. To be saved the highest must become as the humblest. Pride must be expelled. (Php_3:7, 8)
II THE MODE OF CURE.
1. Elishas direction. Instead of himself appearing, Elisha sent a messenger to Naaman, directing him to wash seven times in Jordan, and he would be clean. The means of cure was:
(1) Simplicity itself. Nothing could be simpler or more easy than to bathe seven times in Jordan. Any leper might be glad to purchase cleansing by plunging in a river. God"s way of salvation by Christ is characteristically simple. It involves no toilsome pilgrimages, no laborious works, no protracted ceremonies. "Believe in the Lord Jesus Christ, and thou shalt be saved". (Act_16:31)
(2) Symbolical. Jordan was the sacred stream of Israel; bathing was the Levitical mode of the purification of a leper; (Lev_14:8, Lev_14:9) seven was the sacred number. Leprosy, as the type of sin, was fitly cleansed by these purificatory rites. That which answers to the bathing in the spiritual sphere is the washing of regeneration, and of renewing of the Holy Ghost". (Tit_3:5)
(3) In its very simplicity, fitted to humble the proud heart. As.we are immediately to see, it humbled Naaman. It did not strike him as a sufficiently great thing to do. Thus many are offended by the very simplicity of the gospel. It seems treating them too much like children to ask them simply to believe in the crucified and risen Savior. Their intellectual eminence, their social greatness, their pride of character, are insulted by the proposal to efface themselves at the foot of the cross.
2. Naaman"s anger. "Naaman was wroth, and went away." The causes of his anger were:
(1) His expectations were disappointed. He thought the prophet would have shown him more respect; would have employed impressive words and gestures; would have given the cure more eclat. Instead of this, there was the simple command to wash in Jordan. What a down-come from the imposing ceremonial he expected! Men have their preconceived ideas about religion, about salvation, about the methods of spiritual cure, which they oppose to God"s ways. They say with Naaman, "Behold, I thought, He will surely do this or that. The Jews rejected their Messiah because he was" as a root out of a dry ground"; (Isa_53:2) they rejected Christianity because its spiritual, unceremonial worship did not accord with their sensuous ideas. Others reject the gospel because it does not accord with the spirit of the age, is not sufficiently intellectual, philosophical, or aesthetical. God reminds us, "My thoughts are not your thoughts," etc. (Isa_55:8)
(2) He was required to submit to what seemed to him a humiliation. He was told to bathe in the waters of Jordan, a stream of Israel, when there were rivers as good, nay, better, in his own country, to which, if bathing was essential, he might have been sent. "Are not Abana and Pharpar, rivers of Damascus," etc.? It seemed like a studied slight put upon his native rivers, an intentional humiliation put upon himself, to require him to go and bathe in this local stream. How often does wounded pride rebel at the simple provisions of the gospel, because they involve nothing that is our own, that reflects glory on self, or allows glory to self! This is the very purpose of the gospel. "Where is boasting, then? It is excluded". (Rom_3:27) Things are as they are, that no flesh should glory in his presence". (1Co_1:29) When Christ"s atonement is extolled, the cry is, "Have we not rivers, Abanas and Pharpars, of our own?" "Naaman came with his mind all made up as to how he was to be healed, and he turned away in anger and disgust from the course which the prophet prescribed. He was a type of the rationalist, whose philosophy provides him with a priori dogmas, by which he measures everything which is proposed to his faith. He turns away in contempt where faith would heal him" (Sumner).
3. Naamans obedience. Thus a second time the blessing was nearly missed this time through his own folly and obstinacy. But, fortunately, aremonstrance was addressed to him, and he proved amenable to reason.
(1) The remonstrance of his servants. They, looking at things through a calmer medium, and with Jess of personal pique, saw the situation with clearer eyes. They addressed him soothingly and affectionately. They touched the core of the matter when they said, "My father, if the prophet had bid thee do some great thing, wouldest thou not have done it?" It was Naaman"s pride that had been offended. But they pointed out to him, in very plain terms, the folly of his conduct. Was it not a cure he wanted? And if it was, then, surely, the simpler the means prescribed the better. Why quarrel with the conditions of cure because they were so simple? The same reasoning may be applied to the gospel. It is the simplicity of its arrangements which is the beauty of it. If men really wish to be saved, why quarrel with this simplicity? Surely the simpler the better. Would men not he willing to do "some great thing" to obtain peace with God, pardon of sin, renewal and purity of heart? How much more, then, when it is said, "Wash, and be clean"?
(2) The washing in Jordan. Naaman"s ire had cooled. He felt the force of what his servants urged. He might prefer Abana and Pharpar, if he liked; but it was Jordan the prophet had named. If he did not choose to submit to bathe in this river, he must go without the cure altogether. "Neither was there salvation" (Act_4:12) in any other river than this one. This decided him. He went down without further parley, bathed seven times in Jordan as directed, and, marvel of marvels, "his flesh came again like unto the flesh of a little child, and he was clean." So speedy, sure, and complete was the reward of his obedience. As effectual to procure salvation and spiritual healing is the look of faith to Jesus, the appropriation of the merit of his blood, the spiritual baptism of the Holy Ghost.
III NAAMAN"S GRATITUDE AND PIETY. What joy now filled the heart of the newly cleansed Naaman! How clearly he saw his former folly! How glad he was that he had not allowed his anger to prevail against the advice of his servants and his own better reason! At once he returned to Elisha; and it was very evident that his heart was overflowing with gratitude, and that he was a changed man. Like the leper in the Gospel, he returned "to give glory to God". (Luk_17:17, Luk_17:18) Gratitude is most becoming in those who have received great mercies from God. Salvation awakens joy; gratitude prompts to consecration not in order to salvation, but as the result of it, man becomes "a new creature". (2Co_5:17) We observe:
1. His acknowledgment of God. "Behold, now I know that there is no God in all the earth, but in Israel." This is not a comparative statement, but an absolute one. Naaman is convinced that the gods of the heathen are nullities, and that the God of Israel is the only true God. He was brought to this acknowledgment through the great miracle God had wrought upon him. It is God"s mighty acts in and for men which give the best evidence of his existence.
2. His offer of reward. It was no longer the heathenish notion of purchase, but a pure motive of gratitude, which led Naaman to press the wealth he had brought upon Elisha. The prophet, however, had no desire for his goods. With an emphatic asseveration, he declared that he would accept nothing.
(1) He must keep his act free from the possibility of misconception.
(2) A miracle of God must not be vulgarized by being made the occasion of money presents.
(3) Naaman"s instruction must be completed by teaching him that money gifts do not pay for spiritual blessings. Yet Naaman"s motive was a right one. It is right also that, from the motive of gratitude, we should consecrate our wealth to the Lord"s service.
1. His determination to worship. If he cannot persuade Elisha to accept gifts, he himself will become a suppliant, and ask a favor from the prophet. He entreats that he may be permitted to take with him two mules" burden of earth of the Holy Land, that he may form an altar for the worship of Jehovah; for he is resolved henceforth to worship him only. This was granted. His altar would connect his sacrifices with the land which God had chosen as the place of his special habitation. Real religion will express itself in acts of worship. It will not content itself with cold recognition of God. It will build its altars to Jehovah, in the home, in the closet, in the church, and in the chief places of concourse.
2. His religious scruple. One point alone troubled him. In attending his royal master, it would be his duty to wait on him in his state visits to the temple of Rimmon, and, as his master leaned on his hand in bending before that idol, he would be under the necessity of seeming to bend before it, and yield it obeisance also. He asked that the Lord might pardon him in this thing. Elisha bade him go in peace.
(1) His act was not really worship, nor did he mean it to pass for such either before the king or the other worshippers.
(2) "An idol is nothing," and, if he understood that clearly, his conscience would not be "defiled". (1Co_8:4-7) There is need for great care, even in outward acts, lest they expose the doer to misconception, or hurt the consciences of others. Life, however, is woven of intricate threads, and it is impossible but that in public, social, and official positions the Christian will sometimes find himself in situations of all the concomitants of which he can by no means approve. It will not do to say of these that it is his duty at all hazards to come out of them; for it is frequently through his duty that he is brought into them, and to escape them entirely he would require to "go out of the world". (1Co_5:10) If active participation in anything sinful is sought to be forced on him as if Naaman were required actually to bow the knee in worship to Rimmon then he must refuse. J.O. (Da 3)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv11–14 But Naaman was wroth, and went away.
2Ki_5:11-12
But Naaman was wroth, and went away.
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Pride overcoming want
The great man and all his cortege are kept outside, and Gods servant will not even come out, but sends the message, Go and wash in Jordan. That un-courtly reception is no piece of vulgar arrogance, like the pride of a pope that keeps an emperor standing in the snow in the castle yard for three days, before he will absolve him. It is the wise dealing of that Divine Word. With soldier-like quickness of temper and pride, he flashes all at once into a blaze. The characteristics which offended Naaman, are the characteristics of Gods cure for the leprosy of our spirits. They are its glory even though men may stumble at them. Look at them as brought out here.
I. Note then, what in this mans eyes was a fault,-what, to clearer vision, is a glory--the utter indifference of the Gospel to all distinctions among men. The community in the sickness of sin destroys all distinctions. There is a prince lying on that bed; there a stable-boy on that. They are ill of the same disease,, which affects the man, not his office. They need the same treatment, and--thank God!--they get it from Him who is no respecter of persons. Such treatment is true to the fact of mans condition. For it is a fact that we are all alike in sin. In us all there has been and is a voluntary divergence and deflection from the line of right, which darkens a mans soul. All the world is guilty before God! You cannot refute, and you will not mend that old saying about mans condition. Let me put it into plain English. Whether do you think it matters most in your relation to God--yours and mine--that we are sinners or that we are cultivated people? Whether do you think it matters most that our hearts have started aside from Him and our hands have done evil, or that we can read Latin and Greek books and are scholars? There is something for you. If the distinctions on which you pride yourselves are worth anything, they will help you to apprehend and profit by Gods gift. For this treatment of all men as alike sinners, is the precursor of as universal a mercy. All are alike in two facts--that we have sinned, and that Christ has died for us. And, therefore, some men turn away from it. There is the narrow gate! Plenty of room for you--no room for the load of adventitious distinctions that you carry upon your shoulders. And so he turned, and went away in a rage! And let me remind you how this superb indifference of the Gospel to all these distinctions of man from man, is its true glory, and has wrought wonderful things. The Gospel came into a world all swathed in ligatures, all cleft into classes, parted from one another by deep gulfs which there was no bridging, where nations frowned at one another from their battlements, and caste and class and race and culture rent men apart from their fellows, and nothing but the grip of an iron hand and the false unity of conquest held them together. The Gospel, the true democracy, came and struck the bonds from the slave, taught the sentiment of fraternity, gave a new word and a new thought to the languages of earth--humanity--made men and women equal possessors of an equal grace! He turned and went away in a rage! And the world turns, and will yet do so in all its peoples and classes--no longer parted, but blended in one faith and one Lord, to Him who is the equal Saviour to the whole race of men.
II. We may draw from these words an illustration of what I venture to call the naked simplicity of Gods Gospel. He said, Behold, I thought he will come, and stand, and call on the name of the Lord his God, and strike his hand over the place, and so by all that ceremonial he will recover the leper. And what does he get instead of all this? Go and wash and be clean. It was very like a heathen, accustomed to muttered spells and magical incantations, whose whole religion clung close to the low levels of earth, whose gods and whose worship, whose hopes and whose fears were alike material, to crave for some external ritual of cleansing. It was very like a man to long for something visible and tangible for his wavering confidence to lay hold upon--some fixed point belonging to solid earth to which he might fasten the filmy frailty of his faith. It was very like God to contradict the desire and to give him instead--only a promise to grasp, and a command to obey, which was chiefly a test of his obedience, since common sense told him that water could not wash away the eating evil, and national pride rebelled against the pre-eminence of the river of Israel. The like apparent antagonism between mens wishes and Gods ways meets us in the Gospel--and the like correspondence between Gods ways and mens real wants. Christianity comes to us--or rather instead of that abstract word let us say Christ, who is Christianity, comes to us--trusting wholly and only to spiritual remedies. He, too, says wash and be clean. The one power that cleanses is His blood for pardon, His spirit for holiness. The one condition of receiving these is simple faith in Him; all externals are nothing. And so people feel out of their element in a region thus purely spiritual and immaterial. The heathenism which is in all of us, the sense.bound materialism which sways us all, lays hold of the pure Gospel which Christ wrought and gives, and reforms it by tacking on to it an incongruous and heterogeneous appendage of rites and ceremonies, and by investing the simple ordinances which He enjoined with mysterious power.
III. Then, there is connected with this consideration, and yet somewhat distinct from it, the other, the utter rejection by the Gospel of all our co-operation in our own cleansing. The words of Naaman himself do not explicitly contain his refusal to do what was required, on the ground that it was so small a thing. But that was evidently in his mind, as well as the other grounds of offence; and it comes out distinctly in the common-sense remonstrance by which his servants brought their irascible master to reason, Men would be a great deal more willing to accept Gods way of salvation if it gave them some share in their own salvation. But its characteristic is that it will have none of our work--not even so much as this man had to do in his healing. The Gospel rejects our co-operation just because it demands our faith. For what is faith? Is not an essential part of it the consciousness that we can do nothing, the forsaking and going out of ourselves, accompanying the flight to Him? The under side of faith is self-abnegation; the upper side is confidence in Christ. In like manner, remember that the same principle is further established because our faith is not the means of our cure, but only the bringing of our sickness into contact with the means. Gods love in Christ, Christs perfect work of reconciliation, Christs Spirit poured out--these be the energies that heal; our faith is but lifting the eyelid that the light may fill the eye, but opening the door that the physician may enter. And, therefore, because there is not a crevice in the whole process where self-trust can creep through, because from beginning to end God is all and man nought, our hearts rebel, We do not like to be paupers. (A. Maclaren, D. D.)
The Syrian leper
I. The causes which induced Naaman to reject the remedy prescribed by Elisha.
1. He expected a direct communication of supernatural influence (2Ki_5:11). 2 He sought, in the means appointed, that virtue which belonged to the promise of God (verses 10-12).
3. He shrank from the humiliation involved, as he conceived, in the use of those means (2Ki_5:12-13).
II. The unreasonableness of his conduct.
1. It was not for him to dictate the method of his recovery.
2. He Ought to have tried the means before denouncing them.
3. He should have sacrificed his feelings to his good. The whole case teaches:--
1. The influence of self-government.
2. The value of faithful counsel.
3. The advantages of religious knowledge. (Homilist.)
The commonplace
This irritation of Naaman is so natural that it hardly requires any words of explanation. We recognise in a moment what vexed him so, just because we have been so often vexed ourselves. Naaman expected a striking and startling cure. He knew how the Syrian magicians would conduct themselves; they would come forth in procession muttering their incantations, and moving their hands in mysterious and magnetic fashion over the sufferer. Something of this kind, no doubt, Naaman was expecting when he rode up in state to Elishas door. Then came Elishas message, Go and wash in Jordan--go and do something that any man could do.
I. The widespread irritation at the commonplace was fairly manifested in the case of Naaman. I think I need hardly remind you of another Bible story where the most intense dislike makes itself manifest. Is not this the carpenters son? Do we not know his brothers? It was with such words that the Jews discredited Jesus. Like Naaman, they were intensely irritated with the commonplaceness of this Messiah. It was a prevalent belief among the Jews that the second Adam would come in full-grown manhood like the first. They had the convenient habit, which we all possess, of forgetting the prophecies they wanted to. Suddenly, in some effulgence of glory, perhaps from the secret of the Temple, Christ would appear. They were looking for some spectacular performance, like Naaman when he came posting to Elisha. Then Christ was born in a little hillside village, and he wrought with Joseph who was a village carpenter, and he played with his comrades in a village street. But to come nearer home, and think of ourselves. Are we not all prone to the same irritation? Think, for example, of how we regard our newspapers. A man takes up his paper with a feeling of expectancy always, and almost always lays it down with a feeling of disappointment. We say, There is nothing in the newspaper this morning--nothing; and so we throw it down. What we really mean is there is nothing startling, nothing to thrill us, and hold us by its tragedy. For every morning there is the record of birth in it, the echoing music of new created life; every morning there is the record of death in it, with its untold sorrow and its unimagined fears. There is nothing in it. Is that vain vexation not akin to Naamans when he was bidden by Elisha to go and wash in Jordan? Does it not indicate it is very hard to realise the value of the ordinary? The fact is, we are half savage at our heart yet, and we have all the savages delight in glaring colours. I cannot help thinking, too, that much of mans world-weariness, much of the disappointment that middle life brings with it is connected by very real, yet subtle, ties with this deep-seated vexation at the commonplace. When we are young we all dream heroic dreams. We are all going to be soldiers, sea-captains, car-drivers. We start from childhood, as Naaman started from Syria, not knowing anything, but seeing glorious visions. Like Naaman, we are bidden go wash in Jordan. Our joys have nothing remarkable about them; they are just the joys of every one else in the terrace. Our sorrows have nothing spectacular about them. There are a thousand hearts that have been torn like ours. We are not such geniuses as we once thought we were. Matched with the great world we have come to find our level. My point is that the wrong handling of that discovery is at the back of half the disappointment of maturity, at the back of half of its sin, and of its drunkenness and its divorce. How many men turn away in a rage from lifes plain duty, not because it is difficult, but because it is dull. And in our Christian experience, for we are here under the banner of Christ as Christians, have we not known something in our Christian experience of Naamans disappointments? I think that many men come to Jesus of Nazareth as the commander of Syria came to the prophet Elisha--we come because we need Him. We come because of the leprosy of sin. We have read such wonderful things about that great revival moving in the very heart of Wales, that we come all eager with glorious expectation. God forbid that I should even hint that these expectations are disappointed; He is able to save even to the uttermost. But when we come and cannot see Him, when we hear a voice that says, Go, wash in Jordan, when instead of swift miracle there is only plain command that we have heard from our childhood, when instead of great deeds there is dull and dreary service, have not men, not to say women, been moved even against Christ with this feeling that animated Naaman? You must resist that feeling, you must fight it down. To turn away from Elisha in a rage was a very poor and pitiable thing; but to turn away from Christ Jesus in a rage is the one fatal act of a mans life.
II. There are few things more dangerous than this dislike. Let me indicate to you three very plain reasons that make it so perilous to cherish this irritation.
1. Will you remember, first, that the commonplace is the warp and woof of life? It is the material out of which our days are made. Take yesterday; think how you spent it till sunset and evening star, and you have the record of a thousand ordinary things. The fabric of our common days is commonplace. We waken, we eat, we work, we pray--God grant it--and we sleep. We go through the dull routine of daily duty; we have our little undistinguished share of trial. One of our modern novelists says a wise thing about greatness, that sadly outraged and mismanaged word. Greatness, he says, is to take the common things of life and to walk truly among them. No matter how stirring your life may be, it will be a failure if you have never been wakened to the glory of the usual. There is no happiness like the old and common happiness--sunshine, love, duty, the laughter of little children. Only a fool could think that yacht or motor-car was to be laid in the balance with these abiding things.
2. Then the commonplace, remember, is Gods preparation for the great. It prepares us to meet great hours when they come. Simple obedience to a very plain command, for us as for Naaman, is the path to glorious hours. What did our Lord mean in that parable when He makes the Master say, Be thou ruler of ten cities? What did He mean when He said, Out of thy mouth I condemn thee, thou wicked servant. Take from him the pound and give it to him that hath ten pounds? he meant that the capacity for royal government, the power to rise to great situations and play the king, was rooted in the brave and faithful handling of the commonplace and ordinary pound. It is always so. Trace back the failure that makes all the city talk, and you will find its roots in ill-regulated years. All a mans hope for a radiant to-morrow lies in his use of a commonplace to-day. If you cannot be faithful now when all is dreary, there is little hope of any victory then.
3. Think how Christ insists upon the commonplace. We all wish, do we not, to follow Him? The more I study Christ s life the more I am impressed by the value He sets upon the ordinary. He took a common lily that grew in tens of thousands, and He said, Not even Solomon, in all his glory, is arrayed like one of these. He took a commonplace child--not over clean perhaps, but with such eyes--and said, Of such is the kingdom of heaven. For Christ there was a whole universe within the mustard seed; for Christ there was a revelation in the sparrow. Instead of fretting like Naaman we shall say, Yes, Lord, because Thou biddest me, I will go and wash in Jordan seven times. (G. H. Morrison, M. A.)
Behold I thought.
The danger of preconceptions
Naaman had heard of a man who could cure his leprosy,--so he thought out how this would be accomplished. He made a plan in his own mind, as we see in the eleventh verse. The great mistake that we have made is, that we thought we could find out a religion--we could make one. So we have set our inventiveness to work, and we have said, God must be thus and so. Religion must surprise by showing the unexpected way of doing things. Religion is not a condition of our a priori thinking. The religion of the Bible never professes to meet us half-way, to do half the work if we will do the other half. Man would rather be flattered and commended, and it would be pleasant to him to hear the old prophets say: Thou art a clever man, and thy astuteness must be most pleasing to God and His angels; thou hast found out the secret of the Almighty; by thine own right hand hast thou captured the prizes of heaven. Who would not be pleased by such commendation? But it is never given. The Bible pours contempt upon the thought which preoccupies the mind, and has no blessing but for those who are poor in heart, meek, lowly, contrite, broken in spirit, childlike, who say with a tender loving reverence, Lord, what wilt Thou have me to be and to do? To this man will I look. How expectation is excited by that introduction. Who is the man? To this man will I look, who is of a broken and contrite spirit, and who trembleth at my word. Let us apply this suggestion to two or three of the most vital religious inquiries.
1. Apply it to the subject of inspiration. Instead of coming to the Book without bias and prejudice, simply to hear what the Book has to say for itself, we come with what is termed a theory of inspiration. As if there could be any balance between the terms, as if in any degree or sense they could be equivalent to one another. Theory equal to inspiration--inspiration equal to theory. The word theory must be an offence to the word inspiration! Inspiration is madness, ecstasy, enthusiasm, the coronation of the soul, the mind in its widest, grandest illumination. Now open the Book. The Book is as nearly not that as it is possible for a book to be. What is the consequence? The Book is not inspired, because, forsooth, it does not answer our preconception of inspiration! What does Naaman say about the Book? Behold, I thought it would be all written in polysyllables; I expected it would be all sublime, with an unprecedented sublimity too grand for our language, and would need a language of its own too superior for our atmosphere, and would need an air created for itself. And, behold, it is so simple, so graphic, so abrupt, so social. What you have to do with the Bible is to read it straight through, without saying anything to anybody. You have not to dip into it just as you please, you have to begin at the beginning and read through to the final Amen. In doing so you have to be as fair to the Book as you would be to the meanest criminal that ever stood at the bar of justice. When you have read the Book thus straight through, there is no reason why you should not form a distinct opinion about it. Nowhere will the Book take away your power of thought, reason, and judgment. It will rather challenge you at the last to say, Who or what say ye that I am? The same suggestion has its application to the great question of Providence. Here, again, we lose much by the indulgence of preconception. Given God and man. God, almighty, all-wise, and man as we know him to be, to find out the course of human history. Behold, I thought it would he thus. The good man will have a bountiful harvest every year. The praying man will see every day close upon a great victory of life. Honesty will be rewarded, vice will be put down, crushed, condemned, by the universal voice. The true man will be king, and the untrue man will be hated and despised. Virtue will lift up her head, and vice will pray some sevenfold night to hide its intolerable ghastliness. That was your preconception, what is the reality? Sometimes the atheist has a better harvest than the man who prayed in the seedtime, and prayed every day until the autumn came. Sometimes the righteous man has not where to lay his head. Sometimes the true man is put down, and the false man is highly exalted. Our preconception is so different from this that we feel the violence of a tremendous shock, and possibly may turn and go away in a rage. Let us consider and be wise. What business have we to invent a theory of Providence? We cannot tell what a day may bring forth. We have already forgotten all the incidents of yesterday, to-morrow we are never sure of: we are of yesterday and know nothing. What ought to be our mental attitude and moral mood? The Christian ought to stand still and say, Lord, not my will, but Thine, be done. What I know not now I shall know hereafter. I am but of yesterday and know nothing. Thou art from everlasting to everlasting, and Thou knowest all the system of compensation which Thou Thyself hast established. In the long run Thou wilt justify thy providence to man.
3. What applies to Inspiration and to Providence applies, of course, to the greater question of Redemption. We had thought that the plan of redemption would be this or that, and all our preconceptions fail to reach the agony of the cross, and the mystery of a sacrificial death. You see the redemption once and the vision passes, you feel the mystery, and after that the life is transfigured and becomes itself a sacrifice. If the cross has got no further than your invention, your intellect, your range of scheming, and theorising, it is not a cross, it is but a Roman gallows. There is no theory of the heart. There is no theory of love. There is no theory of a mothers sacrifice for her ailing and dying child. You must feel it, know it by the heart, see it by some swift glance of a similar spirit, and after that you will have an understanding that cannot be put into words and phrases. As in the case of Naaman, so now. The surprise of Christian revelation is always in the direction of simplicity. Naaman had a programme, Elisha a command. Naaman had a ceremony, Elisha a revelation. Naaman required a whole sheet of paper on which to write out his elaborate scheme, Elisha rolled up his address into a military sentence, and delivered his order as a mightier soldier than Naaman. Let us burn our theories, inventions, preconceptions, prejudices, and our forecasts about God, Providence, Inspiration, Redemption, and human destiny, and throw ourselves into the great arms, asking only to be and to do what God would have us be and do. (J. Parker, D. D.)
Dangers of preconception
The history of Naaman, his position, disease, journey to Elisha, and the cure, so different from what he had expected.
I. It is natural for us to have preconceptions. We instinctively form opinions in advance. Picture the looks of a person whom we expect to meet, or of a place we expect to visit. Imagine how we will feel and conduct ourselves under certain circumstances. So with Naaman, who had pictured an impressive, dramatic scene. The prophet would come out to him, the great soldier, and there would be much ceremony and pomp. Men have conceptions.
1. Regarding the strength of conviction for sin. Wait for a certain kind and intensity. It is to be something that will take away sleep and appetite, that follows them day and night. They are to endure horrors, to be almost irresistibly driven to the Saviour. Is not this a widespread idea?
2. As to the manner of conversion. It is to be as if the heavens opened. Overwhelmed with joy and ecstasy. Not saved unless they pass from death to life shouting.
3. As to religious experience. A certain intensity of enjoyment. Clear and constant faith and joy, unmoved serenity, like that of some one else they knew.
4. As to the manner of dying. Clear mind, sight of angels, shouting. And yet the conviction, conversion, and religious experience may be altogether different from what we imagined or wished it to be.
II. Why we should not be influenced by preconceptions.
1. May lose our souls by waiting for what will never come to us. Naaman had perished had he relied upon his way alone--had he not renounced his preconception. Such conviction, such conversion as you desire, may not be yours.
2. We will be rendered unhappy if we fall short of them. Better not have them. We will be unhappy because our conversion is not like that of some one else. We cant feel like others--we cant shout, and therefore think there is something wrong with us. Many good men are miserable because they have not the experiences of others.
3. God works along the line of individuality and temperament. No two look, or love, or are impressed alike. We are not cast in iron moulds. One man is reached through his reason, another through conscience, another through his emotions. One is alarmed by the thunders of Sinai, another melted by the Cross on Calvary. A mans conversion and religious experience are much like his temperament. There may be sudden light, like Paul saw, or it may come like dawn He may speak in the tempest, or in the still small voice. There may be ecstasy, or only a sense of quiet peace.
4. Our conceptions have nothing to do with our salvation. Gods own way for each, not for others to say what it shall be. Nothing in the Bible about kind of feeling--mode of conversion--a command to all--Repent--Believe. You are lepers exposed to death, Christ the only physician, repentance and faith the only means of salvation. Do not be deceived by false ideas. It is Christ or death. Call upon Him, obey Him, and you will be saved. (J. L. Elderdice.)
I thought
At the outset, however, we will have a few words for believers. Preconceptions of what ought to be the Lords mode of action are very injurious, even to those who have true faith in God, and yet they are very frequently indulged. We map out beforehand the path of Providence and the method of mercy, forgetting that the Lords way is in the sea, and His path in the great waters, and His footsteps are not known. This folly is seen in believers sometimes in reference to their way to heaven. They are like the children of Israel when they came out of Egypt. There is a straight road to Canaan, why are they not allowed to take it? Does not Providence often perplex you, and run counter not only to your wishes, but to your deliberate judgment? That which for many reasons seems to be the best does not happen to you, while that which appears to be distressingly injurious overtakes you. Your forecastings do not come true, your day-dreams are not realised, your schemes for life are not carried out. The like fault will arise in connection with our prayers. We pray believingly, and an answer comes, for believing prayer never falls; but the answer comes in an unexpected fashion and not at all as we thought. We prayed God to bless our family, and, lo, our wife is taken away, or our child sickens. I thought, say you, but oh, how different from my thoughts! Yes, but how much better than your thoughts I You shall find that the Lord is doing for you exceeding abundantly above all that you asked or even thought. God is enriching you by your poverty, He is healing you by your sickness, and drawing you nearer to Himself by driving you further away from creature confidence. We have cried with Jacob, Joseph is not, Simeon is not, and ye will take Benjamin away. All these things are against me. May God save us from that cruel I thought, which torments us and belies our God. On the other hand, we sometimes make flattering forecasts of the future which are equally untrue. In my prosperity I said, I shall never be moved. Lord, by Thy favour Thou hast made my mountain to stand strong. That was Davids thought. Everybody else might be tossed to and fro, but he would be calm and confident. Now listen to the sequel: Thou didst hide Thy face, and I was troubled. Like any other man, he feared, and his firm mountain turned out to be only a rolling cloud which fled before the blast. Preconceived notions of the way of salvation are great hindrances to the very existence of faith in the minds of the unconverted.
I. How could you expect to find out the way of salvation by your own thoughts? There are a great many things which men can discover, and the inventiveness of the human mind about earthly things appears to have scarcely any limit; but, with regard to heavenly things, the natural man has not the faculty of discerning, and never did make a discovery yet, and never will. Whatever is known of God is made known by God. Upon the face of nature the existence of God is written, but we look in vain for any indication of a plan of salvation. Jesus alone is the Saviour: how can you imagine that His way of saving can be known to men except as He has revealed it? If you could discover the way to heaven for yourself, why has the Lord given you the Bible? That inspired volume is a superfluity if your thoughts are to appoint the way of salvation. I will ask every awakened sinner here who has been settling in his thoughts what the plan of salvation ought to be, what peace his thoughts have brought to him? How far have your inventions brought you? They have led you to physicians of no value; they have caused you to spend your money for that that which is not bread, and your labour for that which satisfieth not.
II. Should the plan of salvation be arranged according to your well and judgment? You are a sinner and want pardon, your nature is, depraved, and needs renewing: should the plan of forgiving and regenerating you be shaped to please your tastes and whims? Should the great Lord of mercy wait upon you, and consult you as to how He shall work out your salvation? As a reasonable man I beg you to tell me, has not the Lord an absolute right to dispense His favours as He pleases? Shall He not do as He wills with His own? You yourself perhaps are a man of generous spirit, and you relieve the poor; but suppose a poor man should dictate to you how he should be helped, and in what shape you should bestow your charity, would you listen to him for a moment? No, you would say, I am not bound to give you anything. If I give, I give freely, but I am not going to be bound by rules which you may choose to make. Beggars must not be choosers. Now, you, O unsaved one, are a beggar needing alms of God. Do you intend to dictate to the Most High how and in what manner He shall give His salvation to you? Act not so foolishly; as a reasonable man renounce such an idea. Furthermore, do you not think that, if the plan of mercy were left to your choosing, you would become very self-conceited? If you had the sketching of the system of salvation, and it were well done and fully accomplished, you would say, My methods were admirable! Am I not wise? Did I not arrange it well? Moreover, consider, O man, you who desire to sketch for yourself the road to heaven; do you not see how you derogate from the glory of God? Did the Lord ask your judgment when He made the heavens? when He digged the channels of the deep? when He poured out the water-floods? when He balanced the clouds? when He set the stars in their places? With whom took He counsel? who instructed Him? Who was with Him to stretch the line or hold the plummet? He Himself, in the old creation, made all things by His infinite wisdom; think you that He needs your aid in the new? In the work of redemption, did He ask your help or take your counsel when He made the covenant of grace and fixed it by firm decree?
III. By what rule are you able to preconceive that plan? You refuse to be told what that plan really is, because you think you know beforehand. Now by what rule have you judged? I will tell you in one word. The most of sinners conceive the plan of salvation to be what they wish it to be. They thought; but their wish is father to their thought. But you assure me that you have conceived the way of salvation according to your understanding. Well, then, you have conceived it wrongly to a certainty, for what is your understanding compared with the understanding of God? Well, say you, but I have received my ideas from my parents. Well, then, who were your parents? for that is a very great point in such a case. Who were they, and were they saved? Suppose your parents were lost, is that a reason why you should be? Nobody here who has a blind father would consider it his duty to put his eyes out by way of honouring his parents. If a man were born of a crippled parent, and God blessed him with all his limbs and faculties, he would not consider himself obliged to limp, or use a crutch, or twist his foot. We have an old proverb that if a man were born in a stable he need not be a horse; nor should a man be of a false religion because of his family connections. If our parents were mistaken, that is no reason why we should be. We regret it for their sakes; but with the Word of God in our hands we do not intend to follow them any farther than they were led by God. Well, say you, my idea of how I ought to be saved is gathered from what I have read and observed. I cannot submit to be saved by simple trust in Jesus, for I have been reading the biography of a good man, and I want to feel just as he felt: moreover, I noticed how my cousin was troubled in mind, and I observed that she had a very remarkable dream; and, beside, she obtained very extraordinary joys, and unless I have some of these I shall never believe. But, do you think that God is tied down to give to each penitent the same line of experience? Yes, says one, but I judge by the general current of society, and the opinions that I meet in everyday life. I am a man of the world, and I form my opinion from men of the world. Then, for certain, you form a wrong opinion, for the mind of the world never was the mind of God, and never will be. Ye are of God, little children. saith John, and the whole world lieth in the wicked one. To form your opinion of what light is by sojourning in darkness is ridiculous. To fashion a notion of liberty from the prison-house, or to describe life by observations made in a charnel-house, would be absurd.
IV. How would it be, supposing your thoughts were the fact? Let us examine the matter. You have thought, perhaps, that you ought to be saved by undergoing a ceremony. Suppose it were so; it would be a calamity. For it would give pardon without penitence, forgiveness without a change of heart. It would be a very unfortunate thing for you, if by external operation guilt could be removed, because it is clear that your evil heart would remain, and, therefore, you would still have no communion with God, and no fitness for heaven. You must be born again, you must believe in Jesus; these are the necessities of your nature if you are to be happy. True faith in Jesus works by love and purifies the soul: that is the Lords way, accept it, and forsake your own thoughts. You wish, perhaps, to be saved by good works; self-righteousness is your thought. Alas, if this were the way it would be an impossible way for you, for you cannot perform good works. If you can, why have you sinned at all? Perhaps you think that God might as well pardon you at once and have done with it; that is your plan. Suppose He did so. Suppose that He at once blotted your sin from His book, and there was an end of it; what peace would that give you? What security for the future? A God who could pardon without justice might one of these days condemn without reason.
V. Let me ask you, then, do you mean to be damned for the sake of a whim? Do you mean to lose heaven and be cast into hell for ever for the sake of your proud fancies? For, oh, I assure you in Gods name His plan will not alter for you. If the Lord should alter His gospel for you, then He must alter it for another, and another, and it would be as shifting as a quicksand. There it is; take it or leave it, but alter it you cannot. He that believeth and is baptized shall be saved is always true, and the other side of the question is true too,--He that believeth not shall be damned. (C. H. Spurgeon.)
Mans thoughts and Gods thoughts
1. How often are these words employed with regard to the dealings of Providence. In the midst of mysterious dispensations which befall us, whether as individuals or as communities, how apt are we to impugn the Almightys faithfulness, question the wisdom of His procedure, and set up our wills in opposition to the Divine. Is not this oftentimes the silent utterance of the misgiving heart,--Behold, I thought--it were better had such an event been ordered otherwise? What is the answer to these and suchlike unworthy surmisings? My thoughts are not your thoughts, neither are your ways My ways, saith the Lord (Isa_55:8). To the eye of sense, however baffling and mysterious be the ways of the Supreme disposer, it is not for us to think, but to believe; not to question, but like Job, to kneel and to adore: not to say, Behold, I thought that Thy judgments are right, and I have been deceived; but, I know that they are right, and that Thou in faithfulness hast afflicted me: not, I thought that all things are working together for good; but, I know they are so.
2. But these three brief words admit of more solemn interpretation, and more solemn lessons still, if we connect them with the sinner and with an eternal world. Let us anticipate the scene. Let us conjure up some of those thoughts which, up to that moment, may have deluded and deceived, but which will then dissolve like a rope of sand.
(1) Behold, I thought, we may suppose one to say, that I was as good as my neighbours. I saw no reason for curbing passion and leading an overstrict life. I brought myself to regard the tendencies and vices of a corrupt nature as pardonable weaknesses, too readily crediting the condoning verdict of my fellows, as they laughed at my scruples, and told me that there was no great harm after all in indulging these failings and foibles--that I was but a child of Adam at the best, and that no perfection was to be looked for here. And is not this the very dream which many are daily cherishing--the false and fatal casuistry which is luring them to destruction? They are content to measure themselves by themselves, and to compare themselves among themselves. With blunted moral sensibilities, and confounding moral distinctions, they invoke upon themselves the doom of the prophet--Woe unto them that call evil good and good evil, that put darkness for light and light for darkness!
(2) Another, we may suppose, will then be ready to say, Behold, I thought I might with safety procrastinate. I thought I could presume on a strong pulse and vigorous arm and unwrinkled brow. I thought I had a long future yet to build upon; not an autumn-tint seemed to be on the leaf; the sun was yet far from the western sky; I was floating down the stream with arms folded, apparently secure in my barque, little imagining that the cataract was at hand. I was convinced of my folly, when I found myself suddenly in the swirl and vortex of the dark waters. I am here to bear awful testimony to the truth often listened to, but listened to in vain, that as men live, so do men die! And is not this, too, the daily reasoning of multitudes? Why, it may be asked, revert so often to this unwelcome theme of the peril of postponement? Just because it forms the submerged rock that has strewn the sea of life with more of mournful wrecks than any other.
(3) We may imagine the avowal of another to be this--Behold, I thought that God would be too merciful to punish. I thought that He would never surely visit such stern retribution on the creature of His own hands; I thought, when I came really to confront His bar, that He would either modify His recorded threatenings, or else, perchance, by a great affluent exercise of His love, grant a universal reprieve and amnesty. I thought, when I gazed on His outer visible creation, I saw no hieroglyphic of wrath. I saw love pencilled on every flower; I heard it murmured in every breeze, sung in the chorus of birds, proclaimed by the gleaming sun by day, and serenaded by the silent stars at night. Moreover, in looking around me on the moral world, I imagined some dim foreshadowings might be seen of the Divine oblivion of sin and reluctance to punish. Sentence against an evil work was not, in the earthly economy, executed speedily. I saw, ofttimes, virtue languishing unrewarded, and vice raising unrebuked her brazen forehead. When the Almighty did these things, and kept silence, behold, I thought that He was altogether such an one as myself! To refute similar thoughts, to which, it is feared, multitudes are clinging, and who, in doing so, reduce the unchangeable Creator to a level with the vacillating creature,--it is enough, surely, to point to the Incarnation and Passion of the Divine Redeemer, and the awful lessons which cluster around them.
(4) From another crowd in that great day of retribution, there will be heard the utterance of a more fearful thought still;--Behold, I thought that the whole world of spiritual realities was a myth--that religion was a falsehood--that God and heaven were illusions of fond fancy--that hell was a tale and nightmare of priestly terror--Revelation a repertory of artful and antiquated forgeries which superstition had palmed from age to age on a credulous world. I thought that there was light enough in my own intellectual nature to guide me. I heard the priests of the Temple--the recognised interpreters of the oracles of God--proclaim truths which were unaccredited and unauthenticated by any other testimony. External nature seemed to belie them. They spake of the end of all things; the dissolution of the existing economy; the coming of the Son of God in the clouds of heaven. I looked abroad on the material earth, with its canopy of firmament; it seemed to anticipate and echo my own sceptic thought--Where is the promise of His coming? All things continued as they were. Why practise a life of self-denial, as I see others do, on a mere peradventure? The visible testimony of the globe I live on is more reliable than the averments of some old parchment scrolls and devout dreamers. I shall take my chance of these alleged premonitions of coming wrath. Reason shall be the priestess of my altar, and Pleasure the enshrined goddess. Mine shall be the happy creed, of death an eternal sleep, and the grave a last, long home, whose slumbers no fictitious trumpet-peal of Judgment shall ever break! How many, in this age of rampant infidelity and unbridled licence, are deluding themselves with these very thoughts? The Divine injunction, with reference to those sceptic imaginations, is message of tender compassion and love--Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and He will have mercy upon him, and unto our God, and He will abundantly pardon (Isa_55:7).
(5) What is the great lesson to us all from this subject? Is it not now to take God at His word? Like Naaman, we think, and pause, and hesitate, when the Divine injunction and exhortation is, Only believe. (J. R. Macduff, D. D.)
What bars the way
Naaman went to the prophets door to tell him how to preach, and because the prophet did not take his lesson from Naaman, Naaman went home in wrath. My brethren, salvation is not cut to your pattern. Leprosy is not cured on your prescription; its true and only cure has laws, and rules, and obediences, and submissions, and sacrifices of its own that may all anger you to be told them, but it can be had in no other way. What do you say to humble yourself for once, and to try the thing that has hitherto most exasperated you to be tied down to it? All the chances are that your salvation lies not in the direction of your pride, and self-importance, and self-pleasing, and saving yourself of all trouble and pain. It may lie in the direction of far more secret prayer, far more self-denial, far less eating and drinking, far less talking, and far more submission of your opinions and habits of life to other men. It may lie in putting away all your present reading, and giving up much more of your time and attention to books that treat of the soul, its diseases, its discipline, and its salvation. I advise you to get over your temper, and to try that very way that you have up till now been so hot and so loud against. It will humble you to do it, and you are not a humble man; but if you ever come back from Jordan with your flesh like the flesh of a little child, you will be the foremost to confess that you had almost been lost through your pride, and your prejudice, and your ill-nature. (Alex. Whyte, D. D.)
Pride must give way
Pride has to be broken; his lofty spirit must have a fall. One of the greatest oculists that ever studied the structure of the human eye was Von Grafe, who devoted himself, body and soul, to the hospital in the city in which he lived. His services were given to the poor. He took a delight in walking the hospital and in putting the results of his medical skill at the disposal of all. The Dowager Queen of Prussia was very anxious that Von Grafe should come and see her about her eyes; but he refused again and again. At last he gave way to the pleading of those at court, and left the hospital for Potsdam, where the Queen resided. A special train brought him to Potsdam, the carriages were waiting there to bring him to the palace. Upon his arrival there the lady-inwaiting of Her Majesty came to him and said that Her Majesty was not up yet, but she says that she will receive you in an hour. Von Grafe took out his watch and said, In an hour I will be in the hospital in Berlin. No such words had ever been spoken in the palace before. Yes, in an hour, you can tell her, I will be back in my hospital. And she came, she hurried; three minutes did her, for Von Grafe had the royalty of manhood, while she had only the royalty of artificiality. And Von Grafe, after hearing and examining her, was back in his hospital in Berlin, with ten minutes to spare of his hour. Oh, you sometimes send word to Gods messenger that it is not convenient just now; that if He will wait your convenience you will come and see Him; and Naaman just fell into that mistake. Go and tell the prophet to come. Pride has to be broken, and God took a means, as He takes a means with all of us to break our pride, and tumble us in the mud, and make us glad to be saved. (J. Robertson.)
The two roads
There are two roads before us. The one steep, rough, narrow, hard, but always climbing steadily upward, and sure to reach its goal; the other broad, easy, flowery, descending, and therefore easier than the first. One is the path of obedience for the love of Christ. In that path there is no death, and those who tread it shall come to Zion with songs and everlasting joy upon their heads. The other is the path of self-will and self-pleasing, which fails to reach its unworthy goal and brings the man at last to the edge of a black precipice, over the verge of which the impetus of his descent will carry his reluctant feet. The path of the just is as the shining light which shineth more and more unto the perfect day. The way of the wicked is as darkness; they know not at what they stumble. (Alexander Maclaren, D. D.)
Superior sinners
I remember a gentleman taking exception to an address based upon the words of God concerning Jew and Gentile, that both are guilty before God. I remarked, But the Word of God distinctly says, There is no difference, for all have sinned, and come short of the glory of God (Rom_3:22-23). My friend replied, Do you mean to say that there is no difference between an honest man and a dishonest one, between an intemperate man and a sober man? No, I remarked; I did not affirm that there was no room for comparison between such cases; but my position is, that if two men were standing here together, one an intemperate man and the other a sober man, I should say of the one, This man is an intemperate sinner, the other is a sober sinner. My friend did not know how to meet the difficulty, but answered, Well, I dont like such teaching. Very quietly I replied, Then I will make some concession, and meet your difficulty. I will admit that many are superior sinners and that you are a superior sinner. I shall not soon forget my friends expression of countenance when he had taken stock of the argument. (Henry Varley.)
Divine prescriptions must be heeded
When you take a prescription to the chemist you do not expect him to originate some medicine of his own imagining, but to make up exactly what the physician has written down. So we have not to discover some new remedy for sick souls, but to give them what the Great Physician has prescribed. His cure is infallible.
Seeking entrance at the wrong door
There are some even now who cannot make up their minds to come to God as sinners. Like the Pharisee, they go to Him with words of self-congratulation on their lips, thanking Him that they are not as other men. Pastor Spurgeon used to tell the story of a man who came to him in deep distress because he could gain no assurance of his soul being saved. He had been under religious influence from childhood, had read the Bible regularly, prayed, attended church, and lived a moral life, yet could not be sure that he was really a Christian--that he had been born again. He explained all this to Mr. Spurgeon, and asked him what he should do. So you are not sure that you are in Gods family, that you have entered His household? No. Did you ever try to enter at the sinners door? You know, in great houses there is a door for visitors, and a door for servants. Perhaps you have been trying to go in at the wrong door. If you go to God as a sinner, instead of as a good man, you will get in. None are refused who go in that way. It was sinners, not the righteous, Jesus came to call. The man went away meditating. He did not consider himself so great a sinner as others. But eventually he went to God pleading for mercy and claiming the promises made to sinners, and found peace.
Misconception as to what is primary
James Matthews tells that he called one time on an acquaintance in the West, where a young woman was boiling sorghum sap to make sugar. This is not a very cleanly business, as may well be supposed. Persons get daubed and begrimed with dirt and smoke and syrup, and hence are not in a very presentable condition. When the young woman saw the minister coming, she hurried away from her work,--not to wash her face and hands, but to put on some brass earrings and a breastpin, to make herself presentable. So, said Mr. Matthews, there are people who are anxious about dressing when they really need washing. They need to be cleansed up, and instead of that they go and ornament themselves. The first thing needful for a Christian is cleansing, not adorning
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v10 2 Kings
2 Kings
NAAMAN’S WRATH
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2Ki 5:10 - 2Ki 5:11.
These two figures are significant of much beyond themselves. Elisha the prophet is the bearer of a divine cure. Naaman, the great Syrian noble, is stricken with the disease that throughout the Old Testament is treated as a parable of sin and death. He was the commander-in-chief of the army of Damascus, high in favour at Ben-hadad’s court; his reputation and renown were on every tongue, but he was a leper. There is a ‘but’ in every fortune, as there is a ‘but’ in every character.
So he comes to the prophet’s humble home in Samaria, and we find him waiting, a suppliant at the gate, with his cavalcade of attendants, and a present worth many thousands of pounds in our English money.
How does the prophet receive his distinguished visitor? In all the rest of his actions we find Elisha gentle, accessible, forgetful of his dignity. Here his conduct would be discourteous if there were not a reason for it. He is reserved, unsympathetic, keeps the great man at the staff-end, will not even come out to receive him as common courtesy might have suggested; sends him a curt message of direction, with not a word more than was necessary.
And then, naturally enough, the hot soldier begins to explode. His pride is touched; he has not been received with due deference. If the prophet would have come out and chanted incantations over him, and made mystical motions of his hands above the shining patches of his leprous skin, he could have believed in the cure. But there was nothing in the injunction given for his superstition to lay hold of. His patriotic susceptibilities are roused. If he is to be cleansed by bathing, are not the crystal streams of his own city, the glory of Damascus, better than the turbid and muddy Jordan that belongs to Israel? So he flounced away, and would have sacrificed his hope of cure to his passion if his servants had not brought him to common-sense by their cool remonstrance. He would have done any great thing which he had been set to do; he had already done a great thing in taking the long journey, and being ready to expend all that vast amount of treasure, and so surely there need be no difficulty in his complying, were it only as an experiment, with the very simple and easy terms which the prophet had enjoined.
Now, all these points may be so put as to suggest for us characteristics of that gospel which is God’s cure for our leprosy. And the whole story shows us as in a glass what human nature would like the gospel to be, and how we sick men quarrel with our physic, and stumble at those very characteristics of the gospel which are its main glory and the secret of its power. My only purpose in this sermon is to bring out two or three of these as lying on the surface of the story before us.
I. First, then, God’s cure puts us all on one level.
Naaman wished to be treated like a great man that happened to be a leper; Elisha treated him like a leper that happened to be a great man. ‘I thought, he will surely come out to me, and stand, and call on the name of the Lord his God.’ The whole question about his treatment turns on this, Whether is the important thing his disease or his dignity? He thought it was his dignity, the prophet thought it was his disease. And so he served him as he would have served any one else that in similar circumstances, and for a like necessity, had come to him.
And now, if you will generalise that, it just comes to this-that Christianity brushes aside all the surface differences of men, and goes in its treatment of them straight to the central likenesses, the things which, in all mankind, are identical. There are the same wants, the same sorrows, the same necessity for the same cleansing beneath the queen’s robes and the peer’s ermine, the workman’s jacket and the beggar’s rags.
Whatever differences of culture, of station, of idiosyncrasy there may be, these are but surface and accidental. We are all alike in this, that we ‘have sinned, and come short of the glory of God’; and our Great Physician, in His great remedy, insists upon treating us all as patients, and not as this, that, or the other, kind of patients. The cholera, when it lays hold of ladies and gentlemen, deals with them in precisely the same fashion that it does when it lays hold of waifs on the dunghill; and a wise doctor will treat the Prince of Wales just as he will treat the Prince of Wales’s stable-boy. Christianity has nothing to say, in the first place, to the accidents that separate us one from the other, but insists on looking at us all as standing on the one level and partaking of the one characteristic. We may be wise or foolish, we may be learned or ignorant, we may be rich or poor, we may be high or low, we may be barbarian or civilised, but we are all sinners. The leprosy runs through us all, according to the diagnosis of Christianity, and our Elisha deals with Naaman as he deals with the poorest footboy in Naaman’s cavalcade who is afflicted with the same disease.
Now that rubs against our self-importance; a great many of us would be quite willing to go to heaven, but we do not like to go in a common caravan. We want to have a compartment to ourselves, and to travel in a manner becoming our position. We are quite willing to be healed, but we would like to be healed with due deference. You are an educated man, a student; you do not like to take the same place as the most unlettered, and to feel that the common fact of sin puts you, in a very solemn respect, upon the level of these narrow foreheads and unlettered people. And so some of you turn away because Christianity, with such impartiality and persistency, insists upon the identity of the fact of sin in us all, and passes by the little diversities on which we plume ourselves, and which part us the one from the other. Dear brethren, I am sure that some of my audience have been kept away from the gospel by this humbling characteristic of it, that at the very beginning it insists on bringing us all into the one category; and I venture to ask you to ponder with yourselves this question, Is it not wise, is it not necessary that the physician should look only at the disease and think nothing of all the other facts of the patient’s character or life? Surely, surely, it is a fact that we are transgressors, and surely it is a fact that if we be transgressors that is the most important thing about us-far more important than all these diversities of which I have been speaking. They are skin-deep, this is the central truth, that we have souls which ought to stand in a living relation of glad obedience to our Father in heaven; and which, alas! do stand in an attitude often of sulky alienation, often of indifference, and not seldom of rebellion. If so, then it is both wise and kind to deal with that solemn fact first. In wisdom and in mercy Christianity deals with all men as sinners, needing chiefly to be healed of that disease. ‘The Scripture hath concluded all under sin’-shut up the whole race as in a great chamber, that so cleansing and forgiveness might reach them all. They are gathered together as patients in a hospital are gathered, that their sickness may be medicined and their wounds dressed.
For this impartiality of the gospel, putting us all on one level, and its determination to deal with us all as sinners, is but the other side of, and the preparation for, that blessed universality of a sacrifice for all, and a gospel for the whole world. Do not quarrel with your physic because the Physician insists upon dealing with you as sick men.
II. Then take another of the thoughts that come out of the incident before us. God’s cure puts the messengers of the cure well away in the background.
Naaman, heathen-like, wanted something sensuous for his confidence in the prophet’s cure to lay hold upon. If the prophet would only have come out, and done like the sorcerers and magic-workers of whom he had had experience; if he would have come weaving mystical incantations, and calling upon the God whom he worshipped, but whom Naaman did not, and making passes with his hands over the leprous places-then there would have been something for his sense to build upon, and he would have been ready to believe in the prophet’s power to cure. But that was the very thing which the prophet did not want him to believe in. Elisha desired to conceal himself, and to make God’s power prominent. He wished to cure Naaman’s soul of the leprosy of idolatry as well as to cure his body; and we see, in the sequel of the story, that the very simplicity of the means enjoined and the absence of any human agency, which at first staggered the sensuous nature and offended the pride of Naaman, at last led him to see and confess that there was no God in all the earth but in Israel. Therefore the prophet keeps in the background. His part is not to cure, but to bring God’s cure. He is only a voice. He brings the sick man and God’s prescription face to face, and there leaves him. Naaman would have liked to force him into the place of a magician, in whom miracle-working power resided. Elisha will only take the place of a herald who proclaims how God’s power may be brought to heal. So men have always sought to turn the messengers of God’s cure into miracle-workers. Making the ministers of God’s word into priests who by external acts convey grace and forgiveness, is a superstition that has its roots deep in human nature. It is not that the priests have made themselves so much as that the people have made the priests. Here is an instance in a rude form of the tendency which has been at work in all generations, and has been the corruption of Christianity from the beginning, and is doing mischief every day-the tendency to place one’s confidence in a man who is supposed to be, in some mysterious manner, the bearer of a grace that will cure and cleanse. And the prophet’s position in our story brings out very clearly the position which all Christian ministers hold. They are nothing but heralds, their personality disappears, they are merely a voice. All that they have to do is to bring men into contact with God’s own word of command and promise, and then to vanish.
Christianity has no ‘priests,’ Christianity has no ‘sacraments.’ Christianity has no external rites which bring grace or help except in so far as by their aid the soul is brought into contact with the truth, and by meditation and faith is thus made capable of receiving more of Christ’s Spirit. Our only commission is to bring to you God’s message of how you may be healed. When we have said, ‘Wash, and be clean,’ as plainly, earnestly, and lovingly as we can, we have done all our appointed office. We are heralds, and nothing more. Our business is to preach, not to do rites, or minister sacraments. Our business is to preach, not to argue. We are neither priests nor professors, but preachers. We have to deliver the message given to us faithfully. We have to ring out the proclamation loudly. The virtue of a town crier is that he make people hear and understand. The virtue of a messenger is that he repeats precisely what he was told. And a Christian minister has to lift up his voice and not be afraid, to see to it that his speech be plain, and that it do not overlay the message with fripperies of ornament, or affectations, or personalities, and to plead earnestly and lovingly with men to come to the divine Healer. John Baptist’s description of himself is true of them. With rare self-abnegation, he would only reply to the question, ‘Who art thou?’ with ‘I am a voice.’ His personality was nothing. His message was all. A musical string cannot be seen as it vibrates. So the man should be lost in his proclamation. We are heralds and nothing more, and the more we keep in the background and the less our hearers depend on us, the better. If you want priests who will ‘call on the name of their God, and wave their hands over the place,’ and convey grace and healing to you by anything that they do for or to you, you will have to go beyond the limits of New Testament Christianity to find them. So men quarrel with their medicine because their cure is purely a spiritual process, depending on spiritual forces, and sense cries out for sacred rites and persons to be the channels of God’s healing.
III. And now, lastly, God’s cure wants nothing from you but to take it.
Naaman’s servants were quite right: ‘My father! If the prophet had bid thee do some great thing, wouldst thou not have done it?’ Yes! Of course he would, and the greater the better. Men will stand, as Indian fakirs do, with their arms above their heads until they stiffen there. They will perch themselves upon pillars, like Simeon Stylites, for years, till the birds build their nests in their hair: they will measure all the distance from Cape Comorin to Juggernaut’s temple with their bodies along the dusty road. They will give the fruit of their body for the sin of their soul. They will wear hair shirts and scourge themselves. They will fast and deny themselves. They will build cathedrals and endow churches. They will do as many of you do, labour by fits and starts all through your lives at the endless task of making yourselves ready for heaven, and winning it by obedience and by righteousness. They will do all these things and do them gladly, rather than listen to the humbling message that says, ‘You do not need to do anything-wash!’ Is it your washing, or the water, that will clean you? Wash and be clean! Ah, my brother! Naaman’s cleansing was only a test of his obedience, and a token that it was God who cleansed him. There was no power in Jordan’s waters to take away the taint of leprosy. Our cleansing is in that blood of Jesus Christ that has the power to take away all sin, and to make the foulest amongst us pure and clean.
But the two commandments-that of the symbol in my text, that of the reality in the Christian gospel-are alike in this respect, that both the one and the other are a confession that the man himself has no part in his own cleansing. And so Naamans, in all generations, who were eager to do some great thing, have stumbled, and turned away from that gospel which says, ‘It is finished!’ ‘Not by works of righteousness which we have done, but by His mercy He saved us.’ Dear brother, you can do nothing. You do not need to do anything. It is a hard pill for my pride to swallow, to be indebted to absolute mercy, which I have done nothing to bring, for all my hope, but it is a position that we have to take. Hard to take for all of us, very hard for you who have never looked in the face the solemn fact of your own sinfulness, and pondered upon the consequences of that; but most blessed if only you will open your eyes to see that the stern refusal to accept anything from us as working out our salvation is but the other side of the great truth that Christ’s death is all-sufficient, and that in Him the foulest may be clean.
‘Nothing in my hand I bring.’
If you bring anything you cannot grasp the Cross. Do not try to eke out Christ’s work with yours; do not build upon penitence, or feelings, or faith, or anything, but build only upon this: ‘When I had nothing to pay He frankly forgave me all.’ And build upon this: ‘Christ alone has died for me’; and Christ alone is all-sufficient. ‘Wash and be clean’; accept and possess; believe and live!
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v12 Or, Amana.
Abana
Or, Amana.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv8, 11, 13 General Information:
General Information:
Elisha talks to the King of Israel about Naaman.
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Why have you torn your clothes?
Elisha uses this rhetorical question to emphasize to the king that he does not need to be distressed and tear his clothes. AT: "There is no need to be distressed and tear your clothes." (See: Rhetorical Question)
your flesh will be restored
This can be written in active form. AT: "your flesh will be well" (See: Active or Passive)
you will be clean
this means that he will no longer be unclean. A person who God considers spiritually unacceptable or defiled is spoken of as if the person were physically unclean. God considers a person who has leprosy as being defiled and unclean. (See: Metaphor)
translationWords
Elisha
God
king
kingdom of Israel
word
know
prophet
horse
chariot
messenger
Jordan River
flesh
restore
clean
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv8, 9, 13 5:8 Elisha had no respect for King Joram (3:14),…
5:8 Elisha had no respect for King Joram (3:14), but he sent the message because of the opportunity for a testimony to the Lord’s power.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.