The subject of this narrative, Naaman by name, is described as “The captain of the host of the King of Syria”; no mean title. He was greatly esteemed by his king because of his heroic deliverance of Syria from her enemies. His office was an high one in that it filled the most important one in the Syrian dominion, and with his conspicuous bravery he enjoyed great honour. But the honour and glory afforded him, which might be envied by some, was marred by one solemn fact — he was a leper. This was a fatal disease for which no cure was known. Each day he grew worse. Yes, every sunrise heralded his certain end, and although the love and esteem of his relations, friends and servants wished his cure, there was no apparent hope.
Naaman seemed to be a kind master as well as a brave soldier. This we assume from the pity his sad condition evoked in a little Jewish maiden taken captive in some of the Syrian incursions into Judea, and who acted as attendant to Naaman’s wife. Observing the distress of the Syrian general she expressed a wish to her mistress, “Would God my Lord were with the prophet that is in Samaria for He would recover him of his leprosy.” The wheels of providence then began to move more swiftly than hitherto, with the eventual result of Naaman’s complete cure.
The fact of history recorded in this part of Holy Scripture is very interesting and edifying. This episode is the only record we have of this great soldier, apart from mention being made of this incident by the Saviour on the day when He stood up to read in the Synagogue. We see from this that there was a spiritual significance between this incident and Christ’s coming. See Luke 4, 16-27. This then teaches us that there is a spiritual lesson to be derived from the above incident. There is no doubt that the Holy Spirit in Scripture employs the fatal disease of leprosy as a symbol of sin, the most devastating and evil principle that ever entered the human race. Leprosy affects some of the human race, but sin affects all without exception. There was One only born into this world without sin, being born in the womb of the Virgin Mary, by the power of the Holy Ghost, and He was called Jesus (Saviour).
In Jesus Christ God has provided a remedy for the leprosy of sin by which the human race is contaminated. No other remedy is provided to take away the fatal disease of sin, and if this sole remedy is not used “… Ye shall die in your sin”. Men, by nature, despise God’s remedy as folly and cling as leeches to their own wisdom, “professing themselves to be wise, they became fools” (Rom. 1, 22). Yet, the fact remains that “without the shedding of blood there is no remission” (Heb. 9, 33). As we will see later, Naaman, at first, refused to comply with the instruction received; but, by persuasion, relented and used the appointed means. The Atonement of Christ is the only biblical foundation for salvation, “neither is there salvation in any other: for there is none other name under heaven given among men whereby we must be saved” (Acts 4, 12). If we are to be saved, it must be through God’s remedy alone.
In order then to illustrate more fully our need to be healed of our fatal spiritual disease, the remedy provided and its efficacy, let us consider the words of our text using them as a basis for our subject. In the first place let us consider 1. Some things true of Naaman. And in the second place, 2. His attitude towards the instruction received. Thirdly, 3. His eventual obedience and its results.
1. Some things true of Naaman. Many things were outstanding with respect to Naaman’s character and his circumstances: but the most palpable feature was that “he was a leper”. A man may be famous or infamous as to his moral character; he may shine through his morality and thereby be an asset to society, or on the other hand lead an immoral life and fit only for the prison-house. Yet, by nature, both classes are spiritual lepers; though, in God’s sight, the latter is more so than the former. How little of this is heard in the pulpits of Scotland today, where the “new morality” is the prevailing trumpet-sound. Hence men joke over sin and cast over their shoulders as utter nonsense the scriptural dogma of our sinful nature. Others try to minimise the fact of sin, by calling it “sickness”, and only aggravate the condition by their puerile attempts at healing. Scripture makes it very clear that sin must be, and will be punished. It is a free act against God’s revealed law and authority and thus merits His just anger. The first sin consisted in man’s eating of the tree of knowledge of good and evil. This act was of the free, unhindered will of man, against a forbidding command of God. “Thou shalt not eat of it” (Gen. 2, 17). This disobedience plunged the human race into a moral evil which they cannot cure whatever high standard of education or culture may be used. Man alone is responsible for this moral evil, and for the just sentence of condemnation under which he lies, “the wages of sin is death” (Rom. 6, 23). In the history of the world there has been no era such as ours for education, culture and scientific attainment. Surely no one, without bias, can assert that we live in a moral age. Immorality of every description is rampant and virtually unchecked in the “Welfare State”. Laws are being passed today which would make the profligate of bygone generations red in the face with shame. Some noted “churchmen” adding their blessing to such God dishonouring laws forsooth! The fact still remains and is very evident that we are all by nature, lepers.
Now Naaman had all the honour and esteem one could wish for: he was courageous and heroic in battle, and, as far as we know, a moral and influential member of society. He enjoyed many privileges tied up with his office which were denied to many others. But, “he was a leper”. Likewise, many are the privileges we enjoy which are denied to others. Some have much honour and esteem among men, others are courageous and achieve fame with it. Others again, by the restraining grace of God, are found moral and upright in their lives: and these privileges are not to be despised. But the greatest privilege above all is the preaching of the glorious Gospel of God’s grace to poor perishing sinners. This is a privilege which is despised by many and the other privileges desired in its place. Yet, Naaman’s privileges could not cure him of his leprosy; nor can our privileges cure our sinful nature, however precious they are.
Another thing true of Naaman: he knew of his disease. As far as he was concerned this only added to his misery, for, as yet, he knew no way of cure. The knowledge of his disease did not alter the fact that “he was a leper”. In like manner the true sense of our sinful condition is not a cure. Although it is most necessary that we be convinced, by the Holy Ghost, of our sinful condition before we can realise our need of a cure; this, in itself, only adds to our misery. The Psalmist under a sense of his sinful condition had to confess to the Lord “Mine iniquities are gone over my head; as an heavy burden they are too heavy for me” (Ps. 38, 4). His sins became innumerable in his spiritual experience, and try as he would, he could not get rid of them. The blame was not directed to the Lord, but squarely placed on himself, “My wounds do stink and are corrupt: because of my foolishness” (v. 5). Lest any timid child of God be brought into temptation through not having such an extreme experience, let me add that it is not the degree of the experience that matters, but the nature. All who are taught by the Spirit of God have, in some measure, the Psalmist’s experience, and is generally the preparation for a greater revelation. This leads me to the second point for discussion.
- Naaman’s attitude to the instruction received. Little did Naaman think that, in the providence of God, the little maid he carried captive was one day to be the means of leading him to the cure of his sad condition. Was she not but a captive slave? What help could she be to this great Syrian general? Yet, it remains as ever it was, “God works in a mysterious way; His wonders to perform”, as Cowper the godly poet wrote. Nevertheless, it pleased God to use such a little maid, and it is revealed to him that there is hope for him despite the fatal nature of his disease. By his actions on hearing of the hope set before him, we notice a trait in his character unnoticed before. Naaman was a proud man. It is seen that he acquiesced with the King of Syria’s action in sending to the King of Israel to cure him of his leprosy. No, a man of his rank must be attended to in a big way; it was beneath his dignity to deal with a mere prophet; no less than the King of Israel would do. The little maid had led him to the prophet, not to the King.
When a sinner is under a sense of his sinfulness, he has many things to grapple with; not the least of these his pride. Pride was the downfall of our first parents Adam and Eve, “… and ye shall be as gods knowing good and evil” (Gen. 3, 5). These were the words which instigated Eve to disobey the solemn command of God. Many an unwarranted misery the poor convicted sinner brings upon himself by his foolish pride. O, were the Lord to leave him to his proud folly, he would die in his sins. Yet, as it was with Naaman, God had decreed from all eternity that he was to be cured. The wheels of Providence so worked out that Naaman must come to Israel, he must leave his own land and come to where the remedy was to be got. God has appointed the means whereby a sinner can be healed. Although it is not the means of grace which save the soul, but the Christ of the Gospel: yet Christ is found only in the Word of God. Faith in Christ is indispensable to salvation and, “Faith cometh by hearing, and hearing by the word of God.” (Rom. 10, 17). Let no soul be under the solemn delusion that Christ and faith in him can be got, by rational adults, apart from the appointed means. Such a theory is unscriptural and therefore, “to the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isa. 8, 20). “He that decreed my salvation decreed it in the use of means: and if I neglect the means I reprobate myself” (Watson: “Body of Divinity”). So reader, if you value your soul in the light of the Great White Throne, neglect not the means of grace. As sure as Naaman was brought to Israel from Syria, so is the sinner in his effectual calling brought from the world unto the Gospel.
We may ask here, “did Naaman lose this pride, which was such a stumbling block, when he relented to come to Israel?” If we read the narrative further we will see that, although he took a step in the right direction, he was still proud. Yes, he came to Elisha the prophet, but, as we see, still looking for great things, “Behold, I thought, he will surely come out to me, and stand, and call on the name of the Lord his God, and strike his hand over the place, and recover the leper” (v. 11). How often has this attitude brought more unwarranted misery to a poor soul that can be measured. “I thought”, I thought the Lord would hear me whenever I would call upon Him. When the Lord would come I thought I would experience great things. I thought that He would speak to me with audible voice. “I thought” in many, many ways comes to the troubled soul. Ah, but the Lord says, “My thoughts are not your thoughts”. He has sent his messengers to proclaim the Gospel which is the power and wisdom of God and, “profitable for doctrine, for reproof, for correction, for instruction in righteousness that the man of God may be perfect thoroughly furnished unto all good works” (2 Tim. 3, 16-17).
The fact that a messenger instead of the great prophet came to Naaman evoked this haughty attitude in him. Yet the messenger was a true herald and only spoke that which his master had commanded. Naaman was instructed to use means, not as he thought, in some magical way his recovery would occur. The Great Prophet of the New Testament, Jesus Christ, has sent out His messengers in every age with the Plan of Salvation. They have come, not with words of their own wisdom, but with the command and instruction of their Master. “Go ye therefore and teach all nations . . . teaching them to observe all things whatsoever I have commanded you” (Matt. 28, 19-20). An uncountable number of the human race will praise the Lord throughout the endless ages of eternity because they heard the Gospel of God’s grace. And the very core of the Gospel is in the wonderful inspired words of the Apostle Paul, “This is a faithful saying and worthy of all acceptance, that Jesus Christ came into the world to save sinners . . .” (1 Tim. 1, 15).
Yes, my dear friends, whatever excuses fallen nature will bring to bear on the mind; the truth remains, without faith in Christ Jesus as He is freely offered in the Gospel, we will die in our sins, and the wrath of God will abide on us — John 3, 36. When the Roman Jailor was brought to a sense of his great need, in the light of death and judgment, to be saved, he cried out earnestly, “What must I do to be saved.” Paul and Silas, who had the mind of the Great Prophet did not say to him, “You will grieve over your sins, and do penance, and this and that; then when you are sufficiently humble you will then be ready to be saved.” No, friends, but the answer given to the most momentous question ever asked by the jailor was, “Believe in the Lord Jesus Christ and thou shalt be saved.” Granted, no man can call Jesus Lord, but by the Spirit. Yet the fact, surely, cannot be denied that it is we who must believe. Christ Himself said, “God so loved the world that He gave His only begotten Son that whosoever believeth in Him should not perish, but have everlasting life” (John 3, 16). Yes, reader, the Great Prophet Himself said, “Come unto Me . . . for My yoke is easy, and My burden is light.”
Yes, the fault lies not in God, but in our own proud fallen nature. He alone can help us. What need then we have of calling upon Him to come to our deliverance, for if left to ourselves we will die in our sins. Had Naaman been left to his pride and rebellion he would certainly have perished in his leprosy. This was the only way to be healed, no matter what great deed he was ready to perform, it would not cure his leprosy. He would gain more applause from men for being so lion-hearted and zealous, but he would still be a leper. O proud, proud heart, are you going to lose the chance of being healed? Must you grow worse in your leprosy, become so vile that you become unfit for society? “Go to the Jordan? How dare he instruct me in this manner. Are not Abana and Pharpar rivers of the great metropolis of Damascus better than all the waters of Israel, may not I wash in them and be clean?”
Need we, in our unchanged nature, cast a stone at poor Naaman? Are we not as proud? Yes, even under a sense of sin we may try to wash ourselves in the rivers of morality, self-righteous bigotry, patching up of a past sinful life. Yet, all this is in vain, as sure as washing in Abana and Pharpar would be to Naaman. No, friends, we must go by the Prophet’s instruction, we must go down to Jordan: to the “blood of sprinkling that speaketh better things than that of Abel”. Yes to the Atonement of the Gospel. The blood of Jesus Christ shed for the remission of sins, who Himself became the High Priest, Altar and Sacrifice which eternally satisfied the Divine Justice of God on behalf of poor hell-deserving sinners such as we are. Yes, we must resort to that unique Person of whom God, the Father witnessed on this earth, by an audible voice, “This is My beloved Son in whom I am well pleased, hear ye Him.” And one of the many outstanding things said by this wonderful Person was, “All that the Father giveth me shall come unto Me; and him that cometh to Me I will in no wise cast out” (John 6, 37). This brings me to the third place.
- Naaman’s eventual obedience and its results. It is impossible to assess the inestimable damage done to the soul of man through inherent pride. This is the root of all disobedience to God our Creator and Judge. The Gospel therefore is the most humiliating message that has ever come to the ears of the unrenewed man. It exalts the sovereign God of love, and debases proud man. Yes, pride is part of our very nature and fosters our rebellion against God’s mercy and grace; which is, of course, truly the height of madness. Man is a totally fallen creature and is admirably described by the Holy Ghost through his prophet Ezekiel — see Ezek. 16, 1-5.
It is because of man’s sad condition that a new birth is necessary; yea, a new creation must be formed, and there is but one Creator. “Marvel not that I said unto thee, ye must be born again” (John 3, 7). Man must be born anew by the regenerating power of the Holy Spirit, “That which is born of the flesh is flesh and that which is born of the Spirit is Spirit” (John 3, 6). Only the renewed nature in a man enables him to be submissive to God and His law. Those who think it an easy matter to turn to God, and that there is plenty of time to do that at a more convenient season, would be wiser to think again. This assumption is contrary to Scripture and to the experience of God’s people. As sure as God alone created all things that were and are created, so sure is it that He alone is the Author of the “new creature in Christ Jesus”. The evidence of which is, obedience to God’s law and faith in Jesus Christ, that is, the Jesus Christ of the Gospel so ably defined by the Westminster Divines. (See Confession of Faith, Chap. 8, Section 2). All God’s people are thus made willing in a day of God’s power (Ps. 110, 3).
Naaman was eventually persuaded to do as instructed. What a blessing Naaman had in his wise and faithful servants. It was very apparent that their desire was for his good, were it otherwise they would have left him to go away in his rage. But the Lord, who has all hearts in His hands, purposed it otherwise; for the wheels of Providence kept grinding away towards an ultimate end. Naaman must be healed, and to effect this result he must use the appointed means. There are some of God’s people who praise Him for faithful parents and friends, who were used by the Lord to persuade them to seek Him. It may have been by a sharp rebuke or a heart-felt exhortation, or timely warning. O, that there were more of that in our own day. We tremble to think of the account that must be rendered by most of the parents of this generation. At the peril of your soul, reader, despise not the entreaties of godly parents and friends. One never knows what the Lord may bless. Notice here, Naaman did not turn in rage toward his servants but, “then went he down and dipped himself seven times in Jordan”.
The name Jordan has the Hebrew meaning of “the river of descent” from the Hebrew root jarad—to descend. This brings to the mind, the manner in which a poor sinner, bearing the fruits of the new birth, comes to Christ to be washed. Gone is the rebellion and haughtiness of his depraved nature: he is now humbled, knowing he has no inherent claim whatsoever on the sovereign God to wash him. Yet, at the same time, hoping in God’s revealed mercy and love in Christ, “Him that cometh to me I will in no wise cast out”. Believing in His promises gives glory to God. Scripture maintains this by the example of Abraham of whom it is said “He staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God” (Rom. 4, 20). It is not the degree of faith, but its exercise which glorifies God.
Naaman, now a more humbled man, obeyed the instruction of the man of God and, “dipped himself seven times”. One wonders why he was to dip himself so often; would once not be sufficient? May we not detect a lesson here for the sinner washed in the blood of Christ for the remission of sin? It is true, once a sinner is enabled to exercise faith in a crucified, risen and exalted Saviour he is, at once and forever, justified in the sight of God. This glorious doctrine is not to be denied. But, what is to be denied, and strongly denied, is the fallacy that once washed the sinner has no more need of being cleansed. Nothing is farther from the truth. The experience of the people of God both in the Old and New dispensation, is their continued need of the cleansing of the Blood. The day of their union by faith was the day of their Justification: but the process of sanctification calls for the exercise of faith in the blood of Christ continually. In fact, the more exercised they are the more they resort to the “fountain opened . . . for sin and uncleanness” (Zech. 13, 1). The maxim, that, once washed, the sinner has no more need of being cleansed leaves a lot to be desired, as it is based on mere reasoning and not on Scripture or the spiritual experience of God’s people. We would as well say to Naaman, “Once will be enough, Naaman”; but we know that would be contrary to the instruction received. It must be pointed out, however, that repentance for the past sins and a cordial reception of the Saviour through faith is necessary for a renewed application of the Blood.
Wonderful are the consequences of this willing obedience when the soul is persuaded and enabled to embrace the Lord Jesus Christ as he is freely offered in the Gospel. Remember this, reader, Christ is freely offered to you, whoever you are, whatever you have been, and whatever excuse you make. Naaman was a Syrian, an idolater and enemy of God: but when he came to be healed he was not rejected on that account. The blessed Gospel of God’s grace is offered freely to the most profligate sinner, “Look unto me and be ye saved all the ends of the earth, for I am God and there is none else” (Isa. 45, 22). Blessed be His Thrice-holy Name for that!
Yes, friends, Naaman came and found the results to be certain “And his flesh came again unto the flesh of a child”. This is the fruit of being washed in the blood of Christ. The Saviour Himself said, “Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven” (Matt. 18, 3). They are like little children in that they believe what their Father in heaven says before they will believe the greatest scholar in the world, if the scholar disagrees with the word of the Father. Again, they are as children in their readiness to be taught. Further they are children of God adopted unto His spiritual family, and entitled to all the privileges including an inheritance that will never be taken from them. They are the children of promise in that by the promises of the Gospel they are sustained, comforted and secured unto eternal life. What a change took place in Naaman! From a body scarred and broken with leprous wounds to one like a child without blemish. Such is the healing power of God. Infinitely greater is the change under the efficacy of the blood of Christ. One who was, not only an enemy of God but, “full of wounds and bruises and putrifying sores” (Isa. 1, 6) being changed into a glorious new creation fit for the eternal society of holy angels; yea, even of God himself. All this is free unmerited Grace bestowed upon poor lost and hell-deserving sinners.
The next thing we are told of Naaman is that “he was clean”. I venture to think that Naaman never in all his life felt so clean after dipping in the Jordan. Whatever fears and doubts he may have had later regarding his condition, yet at this time the devil himself could not prevail on Him to believe he was not clean. “Now are ye clean through the Word I have spoken unto you” said Jesus to His disciples, that is, they were justified in God’s sight by faith in Christ as revealed through the word of the Gospel. They who have thus received Christ are vitally united to Him, having all their sins forgiven them, the curse of the law removed and the restoration of the divine favour. Thus they are in a more secure state than our first parents were in a state of innocence. It is true that Adam and Eve in their first estate were judicially clean and were thus enjoying the Divine favour; but, they were liable to fall from that happy condition, which was proved during their time of probation. They who are washed in the blood of Jesus are judicially clean eternally, because they stand, not in their own merits, but on the infinite, eternal and unchangeable merits of the eternal God in our nature; who offered Himself in love as the propitiation for their sins, and in fulfilling the terms of the everlasting covenant to the letter. Is it any wonder then that Moses coming to the end of his journey in this world, through a faith’s view of the excellence of Redemption by Grace, exclaimed in ecstasy “Happy art thou, O Israel, who is like unto thee, O people saved by the Lord . . .” (Deut. 33, 29).
The above, of course, is only true of the believer in reference to his “state” before the tribunal of God. As has been already intimated he has often to resort to the efficacy of the shed blood to cleanse him respecting his “condition”. This is what makes the true religion an experimental one, scoffed at by the mere “professor”, but a solemn reality to the poor and needy of the Lord. This process is the sanctification of the believer, distinct from, yet inseparably connected with, the judicial act of justification. As ably defined by the Reformed Theologians, “Justification removes the guilt of sin; Sanctification removes the pollution of sin. Justification takes place outside of the sinner at the tribunal of God; sanctification takes place inside the believer gradually making him perfect in holiness. Justification is a complete act once and for all, he cannot be any more justified than he is when he appropriates Christ by faith; whereas sanctification is a continuous process never completed until the end of the believers earthly life.” Yes, the work is a sure work because it is God’s work and not left to man. God the Father declares the believer righteous, and who shall condemn? God the Holy Spirit makes the believer righteous and who can resist Him? The merits of God the Son procures these unspeakable benefits, and how can they fail?
Those who say that such teaching leads to licentiousness or legality prove their ignorance of the fruits of this cleaning power. Surely, we can say that Naaman would have an experimental fear and hatred of leprosy and would be found avoiding every chance of a recurrence. Likewise the justified sinner hates sin and desires to be rid forever of the same. And as a holy life is the only evidence of sanctification their endeavours are toward that goal. Notwithstanding their confessed failings their hope and confidence is placed on Him who has said, “Fear not, for thou shalt not be ashamed; neither be thou confounded: for thou shalt not be put to shame . . .” (Isa. 54, 4).
Friends, in conclusion, let us each ask the solemn question, “Am I thus clean?” If the answer is, in the light of God’s word and our consciences — No; then where lies the blame? “Is there no balm in Gilead; is there no physician there? Why then is not the health of the daughter of my people recovered?” (Jer. 8, 22). If, on the other hand, however tremulous, we can say the answer is, Yes; then praise God and, “give diligence to make your calling and election sure”. Knowing this, that He who said, “I have loved Thee with an everlasting love” also said, “They shall all be mine, saith the Lord of Hosts, in the day that I make up my jewels”. The process of sanctification may be grievous for a time — if need be — but the ultimate end is to be fitted as a polished jewel in the crown of Christ on whose head it shall flourish; while His enemies shall be clothed with shame and everlasting contempt. “For we are saved by hope: but hope that is seen is not hope for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.” (Rom. 8, 24).