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TOPIC: Pink, Arthur - Gleanings From Elisha (Other Topics in this Collection)
SUBJECT: 16-Tenth Miracle - Pride in the Way
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TENTH MIRACLE-PRIDE IN THE WAY
Chapter 16
In the previous chapter we emphasized the secret operations of God in
inclining one and another to pay attention to the message of the little
Hebrew maid. It was God who gave the hearing ear to both Naaman's wife
and the king of Syria. Perhaps some have thought that such was not the
case with the king of Israel! No, it was not. Instead of sharing her
confidence and cooperating with her effort, he was skeptical and
antagonistic. Therein we may perceive God's sovereignty. He does not work
in all alike, being absolutely free to do as He pleases. He opens the
eyes of some but leaves others in their blindness. This is God's high and
awful prerogative: "Therefore hath he mercy on whom he will have mercy,
and whom he will he hardeneth" (Rom_9:18). This is what supplies the key
to God's dealings with men and which explains the course of evangelical
history. Clearly is that solemn principle exemplified in the previous
chapter, and we should be unfaithful as an expositor if we deliberately
ignored it as so many now do.
"And it came to pass when the king of Israel had read the letter, that he
rent his clothes, and said, Am I God, to kill and to make alive, that
this man doth send unto me to recover a man of his leprosy?" (2 Kings
5:7). So utterly skeptical was Jehoram that he considered it not
worthwhile even to send for Elisha and confer with him. The prophet meant
nothing to Israel's unbelieving king, and therefore he slighted him.
Perhaps this strikes the reader as strange, for the previous miracles
Elisha had wrought must have been well known. One would have thought his
restoring of a dead child to life would thoroughly authenticate him as an
extraordinary man of God. But did not the Lord Jesus publicly raise a
dead man to life? And yet within a few days both the leaders of the
nation and the common people clamored for His crucifixion! And is it any
different in our day? Have we not witnessed providential marvels, divine
interpositions both of mercy and judgment? and what effect have they had
on our evil generation? Jehoram's conduct is easily accounted for: "the
carnal mind is enmity against God" (Rom_8:7), and that enmity evidenced
itself by his slighting God's accredited servant.
"And it was so, when Elisha the man of God had heard that the king of
Israel had rent his clothes, that he went to the king, saying, Wherefore
has thou rent thy clothes? let him come now to me, and he shall know that
there is a prophet in Israel" (2Ki_5:8). The slighted Elisha pocketed
his pride and communicated with the king, rightly concluding that his own
feelings were not worth considering where the glory of God was concerned.
Naaman came into the land of Israel, expecting relief from a prophet of
the God of Israel, and Elisha would by no means have him go back
disappointed, lest he should conclude that Jehovah was like the gods of
the nations, and as unable to do good or evil as they were. On the
contrary he would have it known that God has "a prophet in Israel" by
whom He performed such cures as none of the heathen prophets, priests, or
physicians could effect; and which were far beyond all the power of the
mightiest monarchs (Scott).
The "counsel of the LORD, that shall stand," whatever devices were in
Jehoram's heart to the contrary (Pro_19:21).
"The righteous are bold as a lion." Elisha not only rebuked the king for
his unbelieving fears but summarily gave him instructions concerning
Naaman. However unwelcome might be his interference, that deterred him
not. The real servant of God does not seek to please men, but rather to
execute the commission he has received from on high. It is true that the
prophets, like the apostles, were endowed with extraordinary powers, and
therefore they are not in all things models for us today; nevertheless
the gospel minister is not to cringe before anyone. It is his duty to
denounce unbelief and to proclaim that the living God is ever ready to
honor those who honor Him and to work wonders in response to genuine
faith. As God overruled the king of Syria's misdirecting of Naaman, so He
now overcame the skepticism of the king of Israel by moving him to
respond to Elisha's demand-thereby demonstrating that the words of the
little maid were no idle boast and her confidence in God no misplaced one.
"So Naaman came with his horses and with his chariot, and stood at the
door of the house of Elisha" (2Ki_5:9). Naaman before the prophet's
abode may be regarded as a picture of the natural man in his sins, not
yet stripped of his self-righteousness, nor aware that he is entirely
dependent on divine mercy, having no title or claim to receive any favor
at God's hand. The fact that he rode in a chariot mitigated his terrible
condition not one iota. No matter how rich the apparel that covered his
body, though it might hide from human view his loathsome disease, it
availed nothing for the removal of it. And as the valuables he had
brought with him could not procure his healing, neither can the
cultivation of the most noble character nor the performance of the most
praiseworthy conduct in human esteem merit the approbation of God.
Salvation is wholly of divine grace and cannot be earned by the creature:
"Not by works of righteousness which we have done, but according to his
mercy he saved us, by the washing of regeneration, and renewing of the
Holy Ghost; which he shed on us abundantly through Jesus Christ our
Savior" (Tit_3:5-6).
However much it might be in accord with the principles and sentiments
which regulate fallen human nature, there was surely something most
incongruous in the scene now before us. Here was a poor creature stricken
with a most horrible disease, and yet we behold him seated in a chariot.
Here was one smitten by a malady no physician could heal, surrounded by
official pomp. Here was one entirely dependent upon the divine bounty,
yet one whose horses were laden with silver and gold. Do we not behold in
him, then, a representative not only of the natural man in his sins, but
one filled with a sense of his own importance and bloated with pride!
Such is precisely the case with each of us by nature. Totally depraved
though we be, alienated from God, criminals condemned by His holy law,
our minds at enmity with Him, dead in trespasses and sins, yet until a
miracle of grace is wrought within and the abscess of our pride is
lanced, we are puffed up with self-righteousness, refuse to acknowledge
we deserve anything but eternal punishment, and imagine we are entitled
to God's favorable regard.
Not only does Naaman here fitly portray the self-importance of the
natural man while unregenerate, but as hinted above he also illustrates
the fact that the sinner imagines he can gain God's approbation and
purchase his salvation. The costly things which the Syrian had brought
with him were obviously designed to ingratiate himself in the eyes of the
prophet and pay for his cure. Following such a policy was of course quite
natural, and therefore it shows what is the native thought of every man.
He supposes that a dutiful regard of religious performances will obtain
for him the favorable notice of God, that his fastings and prayers,
church-attendance and contributing to its upkeep, will more than
counterbalance his demerits. Such an insane idea is by no means confined
to Buddhists and Romanists but is common to the whole human family. It is
for this reason we have to be assured, "By grace are ye saved through
faith; and that not of yourselves: it is the gift of God: not of works,
lest any man should boast" (Eph_2:8-9). Spiritually speaking, every man
is bankrupt, a pauper, and salvation is entirely gratis, a matter of
charity.
"But the natural man receiveth not the things of the Spirit of God: for
they are foolishness unto him: neither can he know them, because they are
spiritually discerned" (1Co_2:14). This is true alike of the most
cultured and the thoroughly illiterate. No amount of education or
erudition fits one for the apprehension of spiritual things. Man is
blind, and his eyes must be opened before he can perceive either the
glory of God and His righteous claims or his own wretchedness and deep
needs. Not until a miracle of grace humbles his heart will he take
himself to the throne of grace in his true character; not until the Holy
Spirit works effectually within him will he come to Christ as an
empty-handed beggar.
It is recorded that a famous artist met with a poor tramp and was so
impressed with his woebegone appearance and condition that he felt he
would make an apt subject for a drawing. He gave the tramp a little money
and his card and promised to pay him well if he would call at his house
on the following day and sit while he drew his picture. The next morning
the tramp arrived, but the artist's intention was defeated. The tramp had
washed and shaved and so spruced himself that he was scarcely
recognizable!
Similarly does the natural man act when he first attempts to respond to
the gospel call. Instead of coming to the Lord just as he is in all his
want and woe, as one who is lost and undone, he supposes he must first
make himself more presentable by a process of reformation. Thus he busies
himself in mending his ways, improving his conduct, and performing pious
exercises, unaware that Christ "came not to call the righteous, but
sinners to repentance"-to take their place in the dust before Him. What
we have just been dwelling upon receives striking illustration in the
chapter before us. Instead of sending Naaman directly to Elisha, Benhadad
gave him a letter of introduction to the king of Israel; and instead of
casting himself on the mercy of the prophet, he sent a costly fee to pay
for the healing of his commander-in-chief. We have seen the futility of
his letter-the effect it had upon its recipient; now we are to behold how
his lavish outlay of wealth produced no more favorable response from
Elisha. Naaman had to learn the humiliating truth that, where divine
grace is concerned, the millionaire stands on precisely the same level as
the pauper.
Fifth, the Requirement of the Miracle
"And Elisha sent a messenger unto him, saying, Go and wash in Jordan
seven times, and thy flesh shall come again to thee, and thou shalt be
clean" (2Ki_5:10). As the representative of Him who deigned to wash
the feet of His disciples, the minister of the gospel must not decline
the most menial service nor despise the poorest person. Elisha has set us
an example of both, for he scorned not to minister to the physical needs
of Elijah by washing his hands (2Ki_3:11), and refused not to help
the impoverished widow (2Ki_4:2). On the other hand, the servant of
Christ is to be no sycophant, toadying to those of affluence; nor is he
to feed the pride of the self-important. From the sequel it is evident
Naaman considered that he, as a "great man," was entitled to deference,
and probably felt that the prophet ought to consider a favor or honor was
now being shown him. But, officially, Elisha was an ambassador of the
King of kings; and with becoming dignity, he let Naaman know that he was
at no man's beck and call, though he failed not to inform him of the way
in which healing was to be obtained.
"And Elisha sent a messenger unto him, saying, Go and wash in Jordan
seven times, and thy flesh shall come again to thee, and thou shalt be
clean." Here we see no servile obeisance nor owning of the mightiness of
Naaman. The prophet did not even greet him, nor so much as go out of his
house to meet him in person. Instead, he sent him a message by a servant.
Ah, my reader. God is no respecter of persons, nor should His ministers
be. Incalculable harm has been wrought in churches by pastors pandering
to those in high places, for not only are the haughty injured thereby,
but the lowly are stumbled; and in consequence, the Holy Spirit is
grieved and quenched. God will not tolerate any parading of fleshly
distinctions before Him: "That no flesh should glory in his presence" (1
Cor. 1:29) is the unrepealable decision. The most eminent and gifted of
this world are due no more consideration from the Most High than the most
lowly, for "there is no difference: For all have sinned and come short of
the glory of God" (Rom_3:22-23). All alike have broken the law; all
alike are guilty before the supreme judge; all alike must be saved by
sovereign grace, if they be saved at all.
But there is another way in which we may regard the prophet's conduct on
this occasion; not only did he maintain his official dignity, but he
evidenced personal humility and prudence, having his eye fixed on the
glory of God. It is not that he was indifferent to Naaman's welfare. No,
the fact that he sent his servant out to him with the needful directions
evidenced the contrary. But Elisha knew full well that the all-important
thing was not the messenger, but the message. It mattered nothing who
delivered the message-himself or his servant; but it mattered everything
that the God-given word should be faithfully communicated. Elisha knew
full well that Naaman's expectation lay in himself, so like a true "man
of God" he directed attention away from himself. What a needed lesson for
us in this person-exalting day. How much better would preachers serve
souls and honor their Master if, thus hidden, they occupied them with the
gospel instead of with themselves. It was in this self-effacing spirit
that Paul rebuked the person-worshipping Corinthians when he said, "Who
then is Paul, and who is Apollos, but ministers by whom ye believed?" (1
Cor. 3:5). So too our Lord's forerunner who styled himself "the voice
[heard but not seen!] of one crying in the wilderness" (Joh_1:23).
What was the force of "Go wash in Jordan seven times"? Let us give first
a general answer in the words of another.
When Naaman stood with his pompous retinue, and with all his silver and
gold at the door of Elisha, he appears before us as a marked illustration
of a sinner building on his own efforts after righteousness. He seemed
furnished with all that the heart could desire, but in reality all his
preparations were but a useless incumberance, and the prophet soon gave
him to understand this. "Go wash" swept away all confidence in gold,
silver, raiment, retinue, the king's letter, everything. It stripped
Naaman of everything, and reduced him to his true condition as a poor
defiled leper needing to be washed. It put no difference between the
illustrious commander-in-chief of the hosts of Syria, and the poorest and
meanest leper in all the coasts of Israel. The former could do nothing
less; the latter needed nothing more. Wealth cannot remedy man's ruin,
and poverty cannot interfere with God's remedy. Nothing that a man has
done need keep him out of heaven; nothing that he can do will ever get
him in. "Go wash" is the word in every case.
But let us consider this "Go wash" more closely and ponder it in the
light of its connections. As one stricken with leprosy, Naaman pictures
the natural man in his fallen estate. And what is his outstanding and
distinguishing characteristic? Why, that he is a depraved creature, a
sinner, a rebel against God. And what is sin? From the negative side, it
is failure to submit to God's authority and be subject to His law;
positively, it is the exercise of self-will, a determination to please
myself; "we have turned every one to his own way" (Isa_53:6). If then a
sinner inquires of God's servant the way of recovery, what is the first
and fundamental thing which needs to be told him? That self-will and
self-pleasing must cease; that he must submit himself to the will of God.
And that is only another way of saying that he must be converted, for
"conversion" is a turning round, a right about-face. And in order for
conversion, repentance is the essential requisite (Act_3:19). And in its
final analysis, "repentance" is taking sides with God against myself,
judging myself, condemning myself, bowing my will to His.
Again, sin is not only a revolt against God, but a deification of self.
It is a determination to gratify my own inclinations, it is saying, "I
will be lord over myself." That was the bait which the serpent dangled
before our first parents when he tempted Eve to eat of the forbidden
fruit: "Ye shall be as gods" (Gen_3:5). Casting off allegiance to God,
man assumed an attitude of independence and self-sufficiency. Sin took
possession of his heart; he became proud, haughty, self righteous. If,
then, such a creature is to be recovered and restored to God, it must
necessarily be by a process of humbling him. The first design of the
gospel is to put down human pride, to lay man low before God. It was
predicted by Isaiah when speaking of gospel times, "The lofty looks of
man shall be humbled, and the haughtiness of men shall be bowed down"
(Isa_2:11). And again, "every mountain and hill shall be made low: and
the crooked shall be made straight" (Isa_40:4); and therefore did our
Lord begin His Sermon on the Mount by saying, "Blessed are the poor in
spirit: for their's is the kingdom of heaven" (Mat_5:3). That was the
basic truth which the prophet pressed upon Naaman: that he must abase
himself before the God of Israel.
"Go wash in Jordan seven times" was but another way of saying to the
conceited Syrian, "God resisteth the proud, but giveth grace unto the
humble. Submit yourselves therefore to God . . . Cleanse your hands, ye
sinners; and purify your hearts, ye double minded. Be afflicted, and
mourn, and weep: let your laughter be turned to mourning, and your joy to
heaviness. Humble yourselves in the sight of the Lord, and he shall lift
you up" (Jam_4:6-10). Naaman must come down from off his "high horse"
and take his proper place before the Most High. Naaman must descend from
his "chariot" and evidence a lowly spirit. Naaman must "wash," or "bathe"
as the word is often translated, in the waters of the Jordan; not once or
twice but no less than seven times, and thus completely renounce self.
And the requirement which God made of Naaman, my reader, is precisely the
same as His demand upon you, upon me: pride has to be mortified,
self-will relinquished, self-righteousness repudiated. Have we complied
with this? Have we renounced self-pleasing and surrendered to the divine
scepter? Have we given ourselves to the Lord (2Co_8:5) to be ruled by
Him? If not, we have never been savingly converted.
In its ultimate significance, the "Go wash in Jordan seven times" had a
typical import, and in the light of the New Testament there is no
difficulty whatever in perceiving what that was. There is one provision,
and one only, which the amazing grace of God and the wondrous love of His
Son has made for the healing of spiritual lepers. It is that blessed
"fountain" which has been opened for sin and for uncleanness (Zech.
13:1). That holy "fountain" had its rise at Calvary, when from the
pierced side of Christ "forthwith came there out blood and water" (John
19:34). That wondrous "fountain" which can cleanse the foulest was
provided at the incalculable cost of the crucifixion of Immanuel, and
hence the washing in "Jordan" which speaks of a point, beyond which there
is no return. Here, then, dear friend, is the evangelical significance of
what has been before us. If you have been made conscious of your
depravity, ready to deny self, willing to humble yourself into the dust
before God, here is the divine provision: a bath into which you may
plunge by faith, and thereby obtain proof that "the blood of Jesus Christ
his Son cleanseth us from all sin" (1Jo_1:7). If by grace you have
already done so, then join the writer in exclaiming, "Unto him that loved
us, and washed us from our sins in his own blood... to him be glory and
dominion for ever and ever. Amen" (Rev_1:5-6).
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