311. NAAMAN, THE SYRIAN
"There is no God in all the earth but in Israel"
"All scripture is given by inspiration of God, and is profitable..." (2 Tim. 3:16). The story of the healing of Naaman's leprosy really is more than just an interesting story. It foreshadows the preaching of the gospel to the Gentiles. It shows how the unbelief of Israel (typified in Jehoram and Gehazi) opened a door of salvation to other nations. Then, as our attention is focused upon Naaman, we are shown through his initial reaction to Elisha's message the failings, the faulty reasoning, and the pride that so often stops the power of God's word from acting in men's lives.
When Naaman's rage abated and he became amenable to reason he willingly submitted to God's simple requirements. Obedience must stem from a humble and a contrite heart.
The aim of this lesson is to show that there is salvation in none other than the God of Israel, and that we must humbly obey His will if we would be delivered.
2 Kings 5
NAAMAN THE LEPER GOES TO SAMARIA (2 Kings 5:1-5).
The story of Naaman the leper is an interesting one and familiar to most scholars. The incident however, like all accounts in Scripture, is recorded that we might learn a lesson to help us in our understanding of God's Word and His purpose. We have seen previously how the ministry of the prophet Elisha typified that of the Lord Jesus Christ, and this is again brought out in the story of the healing of Naaman the leper.
Leprosy in Israel was a symbol of mortality and any Hebrew who contracted the dread disease was put outside the camp and thus cut off from his people and the worship of God. Mortality and death entered the world as the wages of sin (Gen. 3:17-19; Rom. 5:12; 6:23), so that man grows old, decays and dies. In order to impress on Israel the great consequences of sin, God gave a typical significance to the dreaded chronic disease, leprosy. Leprosy was like mortality, only the process of decay was increased and visible. It was living death. Corrupting flesh can be seen upon the victim even while still alive. Miriam was smitten because she sinned and Aaron said of her, "Let her not be as one dead, of whom the flesh is half consumed when he cometh out of his mother's womb" (Num. 12:12). Just as the disease had a spiritual significance, so did the cure, for it involved the shedding of blood (Lev. 14; Heb. 9:22). For the Gentiles however, it held no spiritual significance. It was inconvenient and obviously to be avoided because of its consequences, but not a matter of shame.
Naaman was captain of Syria's army. He was a proud man, a courageous soldier and loyal to his king. He was obviously highly respected by the king and by all who came in contact with him. (Note the term "my father" used by his servants, v.13.)
The Syrians were noted for their cruelty, particularly toward their enemies and captives, but it is obvious from the record, that this man was capable of warmer feelings, as shown in the response of the Hebrew girl who suggested that Elisha could cure her master's disease.
Benhadad himself was not slow to take up the suggestion and prepared a very valuable present to be sent to the King of Israel if only his captain could be cured. Armed with the letter of introduction and appeal from the King of Syria, Naaman presented himself before the surprised Jehoram.
JEHORAM'S EMBARRASSMENT (2 Kings 5:6-7).
When the King of Israel read the letter from Benhadad, King of Syria, he was beside himself. Rending his clothes he exclaimed, "Am I God, to kill and make alive, that this man sends unto me to cure a man of leprosy? Wherefore consider, I pray you, and see how he seeketh a quarrel against me" (2 Kgs. 5:7). To him the letter amounted to a declaration of war! What was being asked of him was an impossibility!
Jehoram did not have the faith exhibited by the young Israelitish maid who had suggested Naaman's journey. In this she was much greater than her king. He had forgotten the power of God manifested through Elisha's hand when, earlier in his reign, he had gone up against the King of Moab (cf. 2 Kgs. 3:13-18). He would also forget the lesson of this incident when Benhadad attacked Israel some time later.
The power of God did not penetrate into the mind of Jehoram. He accepted it when undeniably displayed before him, because of the convenience to himself. He did not realise that Yahweh manifested His power in order that He might be glorified. Jehoram had a mind of flesh and could not discern spiritual things. He had learnt nothing from God's dealings with him and became the first of Ahab's family to be destroyed at the hands of Jehu.
NAAMAN IS SENT TO ELISHA (2 Kings 5:8-9).
Meanwhile Elisha heard of the Syrian's visit and sent a message to Jehoram: "Let him come now to me, and he shall know that there is a prophet in Israel" (2 Kgs. 5:8). And so Naaman was directed to the house of the prophet.
Thus far everything had gone according to plan for Naaman. He no doubt pictured in his mind how the prophet would greet him, cure his disease and then in turn be rewarded by the captain of the Syrian host.
But God was not interested in currying the favour of Naaman. The Syrian's total lack of appreciation of the God of Israel, whose ways are past finding out, is typical of the attitude of many people who show merely an academic interest in the Word of God. Interestingly enough, Naaman did not seem to doubt that he could be healed in Israel, but he had his own preconceived notion as to how this would be done. Naaman had to learn that Yahweh alone would be glorified € man, however elevated, must be abased.
NAAMAN'S PRIDE AND HUMILITY (2 Kings 5:10-19).
His preconceived idea as to how the healing would be carried out was rudely shattered when Elisha sent his servant to pass on the message: "Go and wash in Jordan seven times". In proud rage Naaman turned away. In his own mind he justified his anger with excuses, lauding the excellencies of Syrian rivers over the muddy Jordan. And had he returned to Damascus full of patriotic indignation, his leprosy would have remained with him.
Similarly those who hear the Word of God and refuse to humble themselves in obedience to its commands will never be cleansed from sin. Naaman was willing to make some kind of sacrifice in order to be healed, but was he willing to obey? "Obedience is better than sacrifice", for the sacrifices of the wicked are an abomination to Yahweh (1 Sam. 15:22; Prov. 15:8).
Fortunately, in Naaman's case, the good sense of his servants prevailed. The suggestion that he reconsider Elisha's words could have incensed him even more. Rather he changed his disposition and accepted the advice of his servants. He now had to acknowledge his own foolishness before his servants and humble himself before God. This was doubly humiliating for Naaman, and yet very necessary to promote in him a contrite spirit which God could take pleasure in. He had to acknowledge that the muddy waters of Jordan were, for this purpose, better than Abana and Pharpar.
As he rose from the water the seventh time the process was complete. His body was immediately cleansed of the disease and his mind purged of the arrogance that had stood between him and healing. His return to the house of Elisha shows his change of heart: "Now I know that there is no God in all the earth, but in Israel", he said. A Gentile had come to the God of Israel (cp. Lk. 4:25-27).
The prophet was pleased to receive him on this occasion. Likewise the Lord Jesus Christ will be pleased to receive all who come to him through the waters of baptism "with a humble and a contrite heart" (Isa. 57:15; 66:2).
THE PARALLEL WITH BAPTISM.
The parallel between the cleansing of Naaman the Syrian and baptism of those who seek to follow Christ is remarkable and very clear. Belief and baptism are essential for salvation. The Lord Jesus said, "EXCEPT a man be born of water and of the Spirit, he cannot enter the kingdom of God", and, "Go ye into all the world and preach the gospel to every creature. He that believeth and is baptised shall be saved; but he that believeth not shall be condemned" (Jn. 3:5; Mk. 16:15-16). In all cases where a detailed record of conversion is found in the book of Acts, belief precedes baptism (cp. Acts 2:38, 41, 44; 8:12-16; 10:45-47; 18:8; 19:2, 4, 5; 22:16-19). Some speak as though baptism is optional. This proud spirit resembles Naaman's before he humbled himself. The commandment is specific and all who disobey will be "condemned". In fact, the word "dipped" in the Septuagint is "baptiso" (2 Kgs. 5:14). From this the English word "baptism" is derived and when it occurs in the New Testament it is translated "baptise".
Young people approaching this step should think deeply upon the lesson of Naaman and search out their hearts to ascertain the motive for their action.
GEHAZI'S AVARICE AND JUDGMENT (2 Kings 5:20-27).
Gehazi was incensed at the refusal of Elisha to accept any of the gifts proffered by Naaman. He showed an evident lack of spiritual perception of the incident that had been enacted before him. He had seen Naaman's pride and humiliation. He had seen the reaction of Elisha to the Syrian general as he returned from Jordan acknowledging and honouring the God of Israel.
The lesson was lost on Gehazi. "Behold my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought". He found it incredible that a Gentile, and a high-ranking Syrian soldier at that, should be let off so lightly after his master had cured him. He did not give God the glory for the miracle of healing. What had been effected was to him all in a day's work. So he ran after the company and by deceit gained two talents of silver and two changes of raiment. In this he detracted from the honour due to God by taking some reward for a miracle God had performed (v.16).
Gehazi had witnessed the power of God many times during his service to Elisha. He did not lack belief or recognition of the God of Israel, but he lacked perception of one of the principles upon which God acted on this occasion € God's grace cannot be purchased with man's money (Isa. 55:1-3; Matt 10:8; cp. Acts 8:20). The significance of Naaman's healing meant nothing to him. He typified Israel who, with the power of God manifest in their very midst, could not recognise the eternal principles contained in the Law, which could have guided them to salvation (cf. Gal. 3:23-25).
Elisha exposed Gehazi's deceit and the servant went out from his presence a leper, the disease of Naaman clinging to him. He had sought a reward and gained a rich prize from a worldly point of view. However, his wealth brought no lasting joy and he had to endure for the remainder of his life the punishment and shame of leprosy.
LESSONS FOR US:
€ "Salvation is of the Jews". The proud and victorious captain of Syria's host was unable to cope with the mortal disease of leprosy
and had to seek the prophet of the God of Israel in order to be healed.
€ Jehoram was a faithless king, for even though Elisha's miracles were performed in his land, he trembled and was at a loss when informed that Naaman was coming to be healed of his leprosy. Let us not act as though there is no God. There are miracles in the political heavens and marvels in creation that make it very clear that God exists.
€ Naaman humbled himself against his natural inclinations and because of his obedience was healed. We are all mortal and, like the leper, "diseased" and dying. Sin stands between us and God but He has offered us deliverance through belief and baptism. If we obey in humility we too shall be saved.
REFERENCE LIBRARY:
"The Story of the Bible" (H.P. Mansfield) € Vol. 5, No. 5
PARAGRAPH QUESTIONS:
What lesson did the disease of Naaman teach the discerning Israelite? What was wrong with Naaman's attitude when he came to Elisha to be healed? What did he expect would happen?
How was Naaman taught the lesson that obedience is better than sacrifice?
ESSAY QUESTIONS:
1) Explain how Naaman's attitude affected his opportunity to be cured of leprosy.
2) Describe how Naaman's cure typifies the obedience required of any who desire baptism into Christ.
3) Explain the typical significance of leprosy.
4) Briefly explain the significance of the attitudes of Jehoram and Gehazi toward Naaman.