1891 196 The narrative in 2 Kings 5 has without doubt been used of God in blessing to many. Its incidents are so truly evangelistic, the patience and the grace of God and His ways in blessing are so richly illustrated in His dealings with Naaman, that oft-times a simple, clear, and full gospel has been proclaimed from it. May He graciously own and bless another attempt to use it for His glory.
The Spirit, after briefly describing his elevated rank and his distressing affliction, presents in a few words a striking instance of God's ways in providence. In a raid made by the Syrians, a little maid was brought away captive from the land of Israel, whom we find a slave in Naaman's house. Judgment had indeed been pronounced on Israel (1 Kings 19), yet the king still retained his throne, and it is a child that suffers. To us this seems mysterious, but how is it possible for man to understand the government of God? How little can we know of the scene He governs, and the working of sin and of Satan in it? As Elihu told Job, "God giveth not account of any of His matters." Yet we may surely learn in this case that, in the midst of all the oppressions and wrongs, the woes and sufferings in the world, God has an order of blessing for individual souls that we may long to enjoy. This poor child was, notwithstanding all, in the right place, at the right time, with the right object, and in the right spirit to do the right thing. All the happy results that followed turned upon her little word so fitly spoken, "Would God my lord were with the prophet that is in Samaria, for he would recover him of his leprosy." She seeks nothing for herself. Her master, with all he possesses, is more wretched than she, and her heart yearns over him for blessing. She knows the character of the plague that is destroying him, and that none but God can heal it. He is an idolater, and lost: and she longs that he should be with Elisha. Her philanthropy is of a high and far-reaching order. She says not, "Would God my lord were relieved of his misery," but that he "were with the prophet." That is the first thing; bodily healing would follow.
To all appearances how hopeless her desire, and (may we not say?) contrary to the feelings of nature, for the Syrians were frequently at war with Israel, and Naaman a captain of their host. But, as our Lord has taught us (Luke 4:27), God was acting by Elisha in free, sovereign, absolute grace, apart from all claim on the part of those who received it, nay, contrary to it. It is lovely to see a slave, in the spirit of grace, desiring the blessing of her master; a daughter of Israel, of an enemy of her nation; and even more, her intelligence that by the prophet alone he could be blessed, and her simple faith that, if with him, he would get blessing. The way the king of Syria took the matter up makes this the more striking. He naturally wanted to help Naaman and as naturally turned to the king of Israel to do it. Then, with this, comes the need of money, etc. This, too, is got together, ten talents of silver, and six thousand pieces of gold, and ten changes of raiment. So the poor leper is kept from Elisha, and that by those who expressed the deepest solicitude for his welfare. Is there much advance in some of the evangelistic schemes of our day? In mercy the word of the prophet came with power, "Let him now come to me;" and Naaman obeyed (compare Matt. 11:28), but at first with little of the simplicity and faith his slave desired for him. Yet he felt his condition, and was not without faith in the glad tidings concerning the prophet. He stood at his door, but he had his own thoughts of what his case required. It was difficult for him to come down to what he really was a leper. He was that, and something more, in his own eyes; hence he came with his wealth, his horses, and his chariot. Is this a very uncommon mistake? Do not many while confessing themselves sinners, come before the Lord with all that riches, position, and even the state can supply? and can we wonder if many a really anxious soul is as far astray in his thoughts as this heathen?
The prophet refuses it all; he will not look upon it. Naaman may blind himself, but not Elisha. His misery is his true and only commendation, and God's grace refuses every other. The cold waters of Jordan — type of death — must receive him; and his style and retinue cannot follow him there. Alone, an exposed leper, a plague-spot in creation, polluted and polluting, — he must thus learn his utter shame as well as lose his leprosy. But it is in Jordan, where once the ark stood … the midst. That is, in type, it is death with Christ — death freely, fully borne by Him when made sin for us — death, therefore, righteously inflicted by God — death that completely and eternally covers sin and cleanses the sinner … death, the measure and the pledge of the love of God in Christ Jesus, which, when once received, can never be lost. Naaman objected to such a humiliating remedy, as men to this day object to a personal application of the preaching of the cross. To the unbeliever it is foolishness (1 Cor. 1:18-25), yet without it there is no Christianity and can be no christian. "Knowing this that our old man is crucified with Christ" is essential to a true profession of Christianity (Rom. 6); "I am crucified with Christ" is essential to an experimental enjoyment of it (Gal. 2:20).*
[* "Indwelling sin is my daily cross," said a very sincere Christian. Had she believed that the righteous judgment of God was executed on it in the cross of Christ, that there it got its condemnation, she would have known her Saviour and her salvation better (Rom. 8:1-3).]
The Lord has for our instruction given us Naaman's thoughts (verses 11, 12), and more deadly mischief his bitterest enemy could not do him than his mind was accomplishing at that moment. Does he stand alone in setting aside what the prophets have spoken and attaching such vast importance to his own thoughts? By no means. "I thought" is leading many to eternal ruin, and hindering the peace of not a few. It is a serious and a growing evil, and should be faithfully dealt with.
The important question to be settled is this — Is the mind of man (whence are his thoughts) a safe guide in the things of God? or is it affected by sin, and therefore unreliable? All scripture affirms that it is so affected, and since the cross (the crowning proof of it, 1 Cor. 2:8) its statements are more explicit and precise as to this. For subduing the earth, and things connected with it (see Gen. 1:28), its powers may be undiminished and the results astonishing, but in divine and eternal things there is total incapacity. "The natural man receiveth not the things of the Spirit of God, for they are foolishness to him, neither can he know them because they are spiritually discerned" (1 Cor. 2:14). In Eph. 2:3, the mind, as well as the flesh, is said to have evil desires. In Col. 1:21, it is alienated and at enmity with God; and in 2 Cor. 4:4, the minds of those who believe not the gospel are blinded by Satan. These are some of the statements of scripture, and more serious ones could not be as to the effects of sin on the mind, and they are confirmed by others which declare the effects of grace.
In 1 John 5:20 we read "We know that the Son of God is come, and hath given us" [believers] "an understanding that we may know Him that is true." In 2 Peter 3:1 this is called a "pure mind." In 1 Cor. 2:16 it is said to be "the mind of Christ." In Eph. 1:18 the Spirit enlightens it, and in Rom. 12:2 and Eph. 4:23 renews it.
It is evident then what ground the scriptures take on this subject; but men complain that this is to sacrifice the intellect. Is it not sacrificed already? Was it a sacrifice for Naaman to give up his own thoughts, which would have ruined him body and soul, in order to enter into the mind of God, by believing the word of His prophet? This he did, and was saved. He returned, not only recovered of his leprosy, but a worshipper of the true and living God. What a lesson for us!
Other details are given, and all interesting and instructive; but we have dwelt on this because of the danger of intellectual conceit. God is the God of patience and of all grace, but He will not suffer any depreciation of His word. He has said, "Whoso despiseth the word bringeth destruction on himself" (Prov. 13:13. R.V.). Let the slaves to thought consider this, and also God's estimate of us all. The mind of Paul was of no mean order, and not uncultivated; yet by the Spirit he thus writes: — "We were once ourselves also without intelligence, disobedient, wandering in error, serving various lusts and pleasures, living in malice and envy, hateful [and] hating one another" (Titus 3:3, lit.)
Adolphe Monod remarks: — "For a long while I found it impossible to admit this declaration; even now [on his death-bed] I cannot understand it in its fulness. But I have come by God's grace — very slowly indeed — to see this doctrine more clearly; and sure I am that, when this veil of flesh shall fall, I shall find in it the perfectly faithful likeness of my natural heart."
This is a touching confession of a dying Christian; yet how many could join in it! It is affecting, too, to see how the natural mind will hold out to the last against revealed truth, and how feebly faith resists and overcomes it, yet it does. Alas for the unbeliever! The tyranny of thought will soon have no restraint (2 Thess. 2:6-12). W. B.