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TOPIC: Pink, Arthur - Gleanings From Elisha (Other Topics in this Collection)
SUBJECT: 19-Eleventh Miracle - A Wayward Servant
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ELEVENTH MIRACLE-A WAYWARD SERVANT
Chapter 19
Seventh, the Meaning of the Miracle
The Eleventh Miracle of Elisha is so closely connected with the tenth
that it will scarcely be out of place for us to bring forward the final
division of the foregoing and use it as the introduction to this one.
Though we dwelt at more than customary length with the healing of Naaman
and pointed out much as we went along that was typical, yet there still
remain several details of interest which deserve separate notice.
First, the cleansing of Naaman supplied a striking display of the
sovereignty of God. This was emphasized by the Lord Jesus in His first
public discourse in the synagogue at Nazareth, when He reminded His
hearers, "Many lepers were in Israel in the time of Eliseus [Elisha] the
prophet; and none of them was cleansed, saving Naaman the Syrian" (Luke
4:27). It is ever thus with Him whose thoughts are so different from and
whose ways are so high above ours that, acting in the freeness of His
grace, He passes by others and singles out the most unlikely to be the
recipients of His high favors (1Co_1:26-29).
Second, the cleansing of Naaman afforded a blessed foreshadowment of the
divine mercy reaching out to the Gentiles, for Naaman was not an
Israelite but a Syrian. Nevertheless he was made to learn the humbling
lesson that if divine grace were to be extended to him, it could only
proceed from the God of Abraham. That was why he must wash in the Jordan;
the waters of "Abana and Pharpar" (2Ki_5:12) were of no avail-he must
wash in one of Israel's streams. This truth is written boldly across the
pages of Holy Writ. The harlot of Jericho was to be spared when her city
was destroyed, but it could only be by her heeding the instructions of
the two Hebrew spies. The widow of Zarephath was preserved through the
famine, but it was by receiving Elijah into her home. The Ninevites were
delivered from impending wrath, but at the preaching of Jonah. The king
of Babylon received a dream from God, but for its interpretation he must
turn to Daniel. To the Samaritan adulteress Christ declared, "Salvation
is of the Jews" (Joh_4:22). Then let us heed the warning of Romans
11:18-25.
Third, the cleansing of Naaman provided a full picture of "the way of
salvation" or what is required of the sinner in order for his cleansing.
First we have a picture of how fallen man appears in the eyes of the holy
God: a leper, one condemned by His law, a loathsome object, unfit for the
divine presence, a menace to his fellow-men. Then we behold man's
self-righteousness and self-importance, as Naaman came expecting to
purchase his healing and was angry at the prophet's refusal to show him
deference. Next we learn of the demand made upon him; he must descend
from his chariot and go and wash seven times in the Jordan. There must be
the setting aside of his own thoughts and desires, the humbling of proud
self, the acknowledgment of his total depravity, full surrender to God's
authority, and faith's laying hold of the promise "and thy flesh shall
come again to thee, and thou shalt be clean." Finally, we behold the
immediate and complete transformation: "and his flesh came again like
unto the flesh of a little child," with a corresponding change of heart
and conduct toward Elisha and his God.
Before passing from this most fascinating incident, let us consider
further the particular waters into which Naaman was required to dip. It
was not in the river Kishon or the pool of Bethesda, but the Jordan. Why?
The answer to that question reveals the striking accuracy of our type. As
leprosy (emblem of sin) was in question, the curse must be witnessed to.
Sin has called down the curse of the One against whom it has raised its
defiant head (Gen. 3). The curse is God's judgment upon sin, and that
judgment is death. It is this of which the Jordan ever speaks. It was not
because its waters possessed any magical properties or healing virtues;
the very name Jordan means "judgment." Those who heeded our Lord's
forerunner "were baptized of him in the river Jordan, confessing their
sins" (Mar_1:5); immersion beneath its waters was the acknowledgment
that death was their due. Therefore did the Savior allude to His death as
a "baptism" (Luk_12:50), for at the cross He was overwhelmed by the
judgments of God (Psa_42:7; 88:7). When a sinner believes the gospel and
appropriates Christ as his substitute, God regards him as having passed
through His judgment of sin, so that he can now say, "I am crucified with
Christ," and in his baptism as a believer there is a symbolic showing
forth of that fact.
The miracle which is now to engage our attention is of quite another
order, the differences between them being most striking. We will
therefore consider, first, its contrasts.
First, the Contrasts of this Miracle
The subject of the foregoing miracle was a heathen idolater; now it is
the prophet's own servant. Naaman sought the prophet for relief; the
other pursued the relieved one and virtually demanded tribute from him.
There we beheld Elisha teaching Naaman the grand truth of the freeness of
divine grace; here we see Gehazi casting a dark cloud over the same. In
the one Naaman is represented as expressing deep gratitude for his
recovery and urging the man of God to receive a present at his hands; now
the avaricious Gehazi is portrayed as coveting that which his master so
nobly refused. There it was a poor creature healed of his leprosy; here
it is one being smitten with that dread disease. There we beheld God's
goodness acting in mercy; here we see His severity acting in holy
justice. The former closes with the recipient of divine grace returning
home as a devout worshiper; the latter ends with a pronouncement of God's
curse on the transgressor and on his seed forever.
Second, the Subject of the Miracle
The one on whom this solemn miracle was wrought is Gehazi, the servant of
Elisha. He has come before us several times previously, and nowhere was
he seen to advantage. First, when the woman of Shunem sought the man of
God on behalf of her dead son and cast herself at his feet, "Gehazi came
near to thrust her away" (2Ki_4:27), and his master told him to "let
her alone." Then the prophet instructed his servant to go before him and
lay his staff upon the face of the child (2Ki_4:29). Elisha could
successfully smite the waters of Jordan with Elijah's mantle because "the
spirit of Elijah" rested upon him (2Ki_2:15); but being devoid of the
Spirit, Gehazi found the prophet's staff of no avail in his prayerless
hands (2Ki_4:31). In 2Ki_4:43 we beheld his selfishness and
unbelief: "What, should I set this before an hundred men" when Elisha was
counting upon God to multiply the loaves. Thus his character and conduct
is consistent and in keeping with his name which significantly enough
means "denier."
Third, the Occasion of the Miracle
"But Gehazi, the servant of Elisha the man of God, said, Behold, my
master hath spared Naaman this Syrian, in not receiving at his hands that
which he brought: but, as the LORD liveth, I will run after him, and take
somewhat of him" (2Ki_5:20). It will be remembered that before Naaman
left Syria for the land of Samaria that he provided himself with a costly
treasure, consisting of "ten talents of silver, and six thousand pieces
of gold, and ten changes of raiment" (2Ki_5:5). No doubt a part of
this was designed for traveling expenses for the retinue of servants who
accompanied him, but the major portion of it he evidently intended to
bestow upon his benefactor. But Elisha had firmly refused to receive
anything (2Ki_5:15-16), and so he was now returning home with his
horses still laden with the treasure. This was more than the covetous
heart of Gehazi could endure, and he determined to secure a portion of it
for himself. The honor of Jehovah and the glory of His grace counted
nothing with him.
Every word in the above verse repays careful attention. The ominous "But"
intimates the solemn contrast between the two miracles. Gehazi is here
termed not only "the servant of Elisha" but "of Elisha the man of
God"-the added words bring out the enormity of his sin. First, they call
attention to the greatness of the privilege he had enjoyed, being in
close attendance on so pious a master. This rendered his wicked conduct
the more excuseless, for it was not the act of an ignorant person, but of
one well instructed in the ways of righteousness. Second, it emphasizes
the enormity of his offense, for it reflected seriously on the official
character of the one who employed him. The sins of those in the sacred
office or of those associated with them are far graver than those of
others (Jam_3:1). But just as Gehazi had no concern for the glory of
God, so he cared nothing for the reputation of Elisha.
What has just been pointed out definitely refutes one of the wide-spread
delusions of our day, namely, that it is their unfavorable surroundings
which are responsible for the degenerate conduct of so many of the
present generation: social improvement can only be effected by improving
the wages and homes of the poor. And is the behavior of the rich any
better? Is there less immorality in the west end of London than in the
east? It is drunken and thriftless people who make the slums, and not the
slums which ruin the people. God's Word teaches it is "out of the heart"
of fallen man (Mar_7:21-23) and not from his faulty environment that all
proceeds which defiles human nature. Nor it is any more warrantable for
any person to attempt to throw the blame for his downfall on his being
obliged to mingle with evil characters. Gehazi was isolated from all bad
companions, placed in the most favorable circumstances, dwelling with a
"man of God," but his soul was depraved! While "the heart of the sons of
men is fully set in them to do evil" (Ecc_8:11), the gospel and not
more social reforms is the only remedy.
Neither his close association with the man of God nor the witnessing of
the miracles performed by him effected any change within Gehazi. The
state of his heart is revealed by each expression recorded in verse 20 of
2 Kings 5. "Behold, my master hath spared Naaman." Incapable of
appreciating the motives which had actuated Elisha, he felt that he had
foolishly missed a golden opportunity. Gehazi regarded Naaman as
legitimate prey, as a bird to be plucked. Contemptuously, he refers to
him as "this Syrian." There was no pity for the one who had been such a
sufferer, and no thankfulness that God had healed him. He was determined
to capitalize on the situation: "I will run after him, and take somewhat
of him." His awful sin was deliberately premeditated. What was worse, he
made use of an impious oath: "As the LORD liveth I will run after him."
There was no fear of God before his eyes; instead, he defiantly took His
holy name in vain.
"So Gehazi followed after Naaman. And when Naaman saw him running after
him, he lighted down from the chariot to meet him, and said, Is all
well?" (2Ki_5:21). It is solemn to observe that God put no hindrance
in the way of him who had devised evil. He could have moved Naaman to
quicken his pace and to outdistance Gehazi. But He did not, an indication
that God had given Gehazi up to his heart's lusts. It is ever a signal
mark of divine mercy when the Lord interferes with our plans and thwarts
our carnal designs. When we purpose doing anything wrong and a
providential obstacle blocks us, it is a sign that God has not yet
abandoned us to our madness. The graciousness of Naaman in alighting from
his chariot and the question he asked gave further evidence of the change
which had been wrought in him.
Fourth, the Aggravation of the Miracle
"And he said, All is well. My master hath sent me, saying, Behold, even
now there be come to me from mount Ephraim two young men of the sons of
the prophets: give them, I pray thee, a talent of silver, and two changes
of garments" (2Ki_5:22). Here we see the wicked Gehazi adding sin to
sin, thereby treasuring up to himself wrath against the day of wrath
(Rom_2:5). First, his greedy heart cherished a covetous desire; then he
deliberately and eagerly (as his "running" shows) proceeded to realize
the same; and now he resorts to falsehoods. Liars can tell a plausible
tale, especially when asking for charity. The thievish knave pretended it
was not for himself, but for others in need that he was seeking
relief-ever a favorite device employed by the unscrupulous when seeking
to take advantage of unwary victims. Worse still, he compromised his
master by saying he had sent him. To what fearful lengths will a covetous
heart carry its subjects!
"And Naaman said, Be content, take two talents. And he urged him, and
bound two talents of silver in two bags, with two changes of garments,
and laid them upon two of his servants, and they bare them before him" (2
Kings 5:23). Naaman was quite unsuspicious. He not only complied with
Gehazi's request but gave him more than he asked for. After the prophet's
firm and repeated refusals to accept his gifts, he should have been more
on his guard. There is a warning here for us to beware of crediting every
beggar we encounter, even though he is a religious one. There have always
been religious leeches who consider the righteous are legitimate prey for
them to fatten upon. While it is a Christian duty to relieve the
genuinely poor, yet we are not to encourage idleness or let ourselves be
deceived by those with a smooth tongue. Investigate their case.
"And when he came to the tower, he took them from their hand, and
bestowed them in the house: and he let the men go, and they departed" (2
Kings 5:24). He took pains to carefully conceal his ill-gotten gains in a
secret place, no doubt congratulating himself on his shrewdness. This
reminds us of our first parents hiding themselves (Gen_3:8) and of
Achan's sin (Jos_7:21). "But he went in, and stood before his master"
(2Ki_5:25). Pretending to be a faithful and dutiful servant, he now
appeared before Elisha to await his orders. The most untruthful and
dishonest often assume a pious pose in the company of the saints! "And
Elisha said unto him, Whence comest thou, Gehazi?" An opportunity was
thus given him to confess his sins, but instead of so doing, he added lie
to lie: "And he said, Thy servant went no whither." There was no
repentance, but a daring brazenness.
Fifth, the Justice of the Miracle
"And he said unto him, Went not mine heart with thee, when the man turned
again from his chariot to meet thee? Is it a time to receive money, and
to receive garments, and oliveyards, and vineyards, and sheep, and oxen,
and menservants, and maidservants? The leprosy therefore of Naaman shall
cleave unto thee, and unto thy seed for ever. And he went out from his
presence a leper as white as snow" (2Ki_5:26-27). Though Christians
are not endowed with the extraordinary powers of the prophets, yet if
they be truly walking with God they will discern a liar when he confronts
them (1Co_2:15). Elisha put his finger on the worst feature of the
offense: "Is it a time to receive money [and thus stain God's free
grace]?" From the words that follow, Elisha indicated that he knew how
Gehazi planned to use the money: he intended to leave his service and set
up as a farmer. His punishment was an appropriate one: he had coveted
something of Naaman's-he should have that which would henceforth
symbolically portray the polluted state of his soul.
Sixth, the Significance of the Miracle
That Gehazi fully deserved the frightful punishment which was visited
upon him and that the form it took was a case of what is termed "poetic
justice" will be evident to every spiritual mind. Nevertheless there was
a severity of dealing with him which is more noticeable than in other
cases. Nor is the reason far to seek. God was incensed at his having so
grievously compromised the display of His free grace. The Lord is very
jealous of His types. Observe how He moved Joseph to restore the money to
the sacks of his brethren when they came to obtain food from Egypt (Gen.
42:25), because he was there foreshadowing Christ as the bread of
life-given to us "without money and without price." The failure of Moses
was far more than a losing of his temper: it was a marring of a blessed
type. Note, "smite the rock" in Exo_17:6, but only "speak" to it in
Num_20:8-Christ was to be "smitten" (Isa_53:4) but once! As Moses
suffered a premature death for his sin, so Gehazi was smitten with
leprosy for his.
Seventh, the Lesson of the Miracle
We shall mention only three of the lessons we can draw from this miracle.
First, there is a sharply pointed example here of the bitter fruits borne
by the nourishing of a covetous spirit, and a fearful exemplification of
that word, "For the love of money is the root of all evil: which while
some coveted after, they have erred from the faith, and pierced
themselves through with many sorrows" (1Ti_6:10). How we need to pray,
"Turn away mine eyes from beholding vanity" (Psa_119:37).
Second, there is a most solemn warning against putting a stumblingblock
in the way of a babe in Christ. Naaman had only recently come to know
Jehovah as the God of all grace and that was another reason why He dealt
so severely with Gehazi (see Mat_18:6)! Third, there is a searching
test for those of us who are engaged exclusively in God's service: though
delivered from the love of money, we may seek the good opinion and praise
of men.
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