“Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the LORD had given deliverance unto Syria: he was also a mighty man in valour, but he was a leper.” 2 Kings 5:1
Leper, Commander Naaman
There was a commander, captain of the host, from the land of Syria, by the name of Naaman. He was a great warrior, brave and strong against the country’s foes. A great warrior was Naaman. He had only one problem, but a huge one— he was a leper! A leper was banished from the congregation of Israel, family, society, and a curse was pronounced upon a leper by the Pharisees and physicians; one was also pronounced unclean by ritual law and was called ‘the stroke’ by Jews; and as God’s judgment sent on the leper on account of sin; a fearful plight—a living death—regarded as an incurable contagious disease; considered simply as a symbol of sin; and said to be contracted by eating swine’s flesh in warm climates (The Desire of Ages, p. 262, 263, 566; Selected Messages, book 2, p. 417).
Leprosy, also known today as Hansen’s disease, is a chronic, contagious disease caused by the bacteria Mycobacterium leprae, affecting the peripheral nerves and mucosa, causing permanent damage to the skin, nerves, limbs, and eyes. Tissue loss causes fingers and toes to be shortened and deformed and permanently disabled. The mode of transmission remains uncertain. Leprosy has affected humanity for over 4,000 years. It is still prevalent today! The World Health Organization (WHO) reported in 1995 that between 2 to 3 million people were permanently disabled. The leprae bacterium has become resistant to earlier treatment modes, but now is usually curable by Multiple Drug Therapy (MDT). Leper colonies, however, still remain around the world: mainly in India, China, Romania, Egypt, Nepal, Somalia, Liberia, Vietnam, and Japan. The age-old social-stigma still exists.
Naaman had contracted that terrible, obnoxious disease! Leper, Commander Naaman! A great affliction, and in the midst of all his honours. He was, indeed, a great man in a great place; not only rich and raised up, but particularly happy for two reasons:
1) That he had been very serviceable to his country—God made him so. By him, the Lord had often given deliverance to Syria, success in their wars, even with Israel. In Syria, leprosy caused only physical incapacity to perform required duties. But Naaman, as a leper, won no further victories for Syria, and this caused genuine concern.
2) He apparently was very acceptable to his prince, his favorite, and prime-minister of state; so great was he, so high, so honourable, and a mighty man of valour, but he was a leper, and under that loathsome disease, which made him a burden to himself and others.
No man’s greatness, or honour, or interest, or valour, or victory, can set him out of the reach of the sorest calamities of human life; many crazy bodies are under rich and resplendent clothing, and every man has some “sort” or “buts” in his character, something that blemishes him or diminishes him, some dampness to his joy. He may be very happy, very good, yet in something or other, not so good as he should be, nor as happy as he would be. Naaman was as great as the world could make him, and yet the basest slave in Syria would not change skins with him!
A Little Girl
Now there was in his household a young girl, a captive from the land of Israel. There in the place of her captivity, she served Naaman’s wife. What makes the story happen is her attitude and her convictions. As a captive maid, providentially carried captive into Syria, she had every right to despise Naaman, to regard him as an oppressor to be resented and destroyed. This servant girl, as became a true-born Israelite, consulted the honour of her country, and could give an account, though but a little girl, of the famous prophet they had among them.
Children should acquaint themselves with the wondrous works of God, that, wherever they go, they may have them to talk of (see Psalm 8:2). So as became a good servant, she desired the health and welfare of her master, though she was a captive, a servant by force; much more should servants of choice seek their master’s good. Servants may be blessings to the families where they are by telling what they know of the glory of God and the honour of His prophets.
Liberation Theology
So she came up with a liberation theology, but it focused more on her captor than herself. Instead of judgment against Naaman, she spoke good news to him. “Would God my lord were with the prophet that is in Samaria!” she says to her mistress, “he would recover him of his leprosy.” 2 Kings 5:3
That word from the girl sets some mighty things into motion. The king of Syria writes a letter to be given to the king of Israel. It is promptly sent on ahead by diplomatic pouch. It was believed that he could gain anything he desired of Elisha, “His” prophet. Ah! The message was sent to the wrong person, for the Lord wished the healing to be a public matter. Apparently a truce existed between Syria and Israel.
But, the lord Naaman, nevertheless, told by the king, “Go to, go,” sets off for Israel. Actually, he goes off in a procession with wagon after wagon of stuff, including ten talents of silver, six thousand gold shekels, and ten sets of festal garments, along with his staff and guards, leading this entourage in a lavish chariot.
Paranoia
Ah! But an odd thing happens. When the king of Israel receives the letter about Naaman’s arrival, he becomes paranoid. He rends his royal garments, tears them in shreds, muttering about trickery. Clearly this is a trick by Syria’s king! “Am I God,” he cries, “to give death or life? . . . Just look. . . how he is trying to pick a quarrel with me” (2 Kings 5:7). So look at the poor king of Israel, kneeling there in shreds, seeing plots and trickery everywhere. Sound familiar?
But events do not halt with paranoia. Elisha, the man of God, hears about the king’s reaction and sends him a message by prophetic pouch. “Let him come now to me,” Elisha announces, “and he shall know that there is a prophet in Israel” (2 Kings 5:8); saying, that is, “do not fear that war shall erupt because of your inability to heal Naaman. The Almighty God will deliver Naaman.” In the face of fear we must remember, “Lo, I am with you alway.” Mathew 28:20
By the way, notice that in this welcome is the same insistence on hospitality that is always characteristic of God’s people. Foreign commander? Smitten with leprosy? “Let him come!” In fact, what the king forgets is that he is, by God, the chief officer of Israel’s hospitality! At least that was what he was supposed to be.
Mystic Prescription
Well, all of these events now lead to this scene at Elisha’s humble little house in Samaria. Around the bend in the road comes Naaman’s entourage. At first, only a column of dust on the horizon; but now as it lumbers up the road, Naaman gives the signal to halt. There in the noontime sun is the squeal of axles on the carts, the shouts of the drivers pulling in the reins on those treasure wagons, the clinking of the armour and swords of the guards. Then all the noise dies down. The dust slowly blows away and an eerie and tense silence settles in on the somber column, broken only by the occasional snort of a horse or the cough of a soldier clearing his throat. Otherwise nothing happens. Nothing at Elisha’s little house or in Naaman’s long convoy. Nothing—out in the bright sun! Silence! No movement! A mysterious calm!
Where is the prophet Elisha? Naaman designed to do honour to Elisha when he came in his chariot, and with all his retinue, to Elisha’s door. (Those that showed little respect to prophets at other times were very deferential to them when they needed them). He presented at Elisha’s door as a beggar for an alm. (Those that would be cleaned from the spiritual leprosy must wait at “Wisdom’s gate and watch at the posts of her doors”).
Naaman expected to have his compliment returned, but Elisha gave him his answer without any formality: 1) He would not go to the door to him, lest he should seem too much pleased, perhaps, with the honour done him. 2) Elisha, it is conjectured also, may have retired, at this time for devotion, was intent upon his prayers for the cure, and would not be diverted, or; 3) Because he knew Naaman to be a very proud man, and he would let him know that before the great God, all men stand upon the same level.
Finally after a few agonizing moments, Elisha gave him his answer without any formality, would not go to the door to him, but—there is discernable movement—a messenger comes quietly out of Elisha’s house, comes over to commander Naaman, saying: “Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean.” 2 Kings 5:10. The method prescribed was plain: “Go wash in the Jordan.” This was not intended as any means of the cure; for, though cold bathing is recommended by many as a very wholesome thing, yet some think that in the case of leprosy it was rather hurtful. But, it was intended as a sign of the cure, and a trial of his obedience. Those that will be helped of God must do as they are bidden. A simple but mystic prescription from Doctor Elisha; Rx: “Wash in the Jordan, times seven!”
Geography Lesson
What is Naaman’s response to this bizarre prescription? He “became angry!” He was, moreover, disgusted! He became self-righteously indignant and insufferably defensive! Naaman blurts out for all to hear. “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.” 2 Kings 5:11. And, because the thing was not done just thus, he fell into a passion, forgetting that he was a leper, and the law of Moses, which Elisha would religiously observe, shut lepers out from society—a leper, and therefore he ought not to insist upon the punctilios, the exactness of honor. (Many have heart humbled under humbling providences). (see Numbers 12:4).
That he was a petitioner, suing for a favour which he could not demand; and beggars must not be choosers, patients must not prescribe to their physicians. We see in Naaman the folly of pride. A cure will not content him unless he be cured with ceremony, with a great deal of pomp and parade; he scorns to be healed, unless he be humoured—gratified!
What ensues is a geography lesson about the rivers of Damascus compared to all the waters of Israel. He took it hard that he be sent to wash in the Jordan, a river of Israel, when he thought Abana and Pharpar, rivers of Damascus, better than all the waters of Israel. “Yes, this great man considered it beneath his dignity to go to the humble river Jordan, and wash. The rivers he mentioned and desired were beautified by surrounding trees and groves, and idols were placed in these groves. Many flocked to these rivers to worship their idol gods; therefore it would have cost him no humility.” –Testimonies for the Church, vol. 2, p. 309
Yet God had called the land of Israel “the glory of all lands.” So common it is for God and man to differ in their judgments. How slightly does he speak of the prophet’s directions! “May I not wash in them and be clean?” Yes, he might wash in them and be clean from dirt, but not wash in them and be clean from leprosy. He was angry! He thought that the prophet must do all and was not pleased that he was bidden to do anything—or he thought this too cheap, too plain, too common a thing for so great a man to be cured by—or he did not believe it would at all effect the cure, or, if it would, what medicinal virtue was there in Jordan, more than in the rivers of Damascus?
Money’s Worth
Ah! But he did not consider that the Jordan belonged to Israel’s God, from whom he was to expect the cure and not from the gods of Damascus; it watered the Lord’s land, the holy land, and in a miraculous cure, a relation to God was much more considerable than the depth of the channel or the beauty of the stream. Which may be translated, “I want my money’s worth! A fair exchange with God.” Naaman sounds like a kid arguing with his mother. “Unfair,” he shouts. Just listen to his argument: “On my side, I’ve brought all the wagons crammed with talents and shekels, not to mention the ten festal garments.”
Then comes Naaman’s demand of God: “In exchange for all this stuff. I want some bona fide and dramatic ceremony!” As to the prophet’s prescription, “Wash times seven,” Naaman sputters, “Unfair!” (Which of course, some might add, it is!). It is common for those that are wise in their own conceit to look with contempt on the dictates and prescriptions of divine wisdom and to prefer their own fancies before them; those that are for establishing their own righteousness will not submit to the righteousness of God (see Romans 10:3).
Naaman talked himself into such a heat (as passionate men usually do) that he turned away from the prophet’s door in a rage, ready to swear he would never have anything more to say to Elisha; and who then would be the loser? “They that observe lying vanities forsake their own mercy.” Jonah 2:8. Proud men are the worst enemies to themselves, and forego their own redemption!
Wagon Journeys
Ah! But, we too, come with all our wagons. Oh, not filled with Naaman’s loot. But filled nonetheless. What is in our wagons for our fair exchange with God? Maybe a wagonload of promises to serve God if we are healed. Or a cart full of gifts for ministry and service if God will only put us in the right place. Maybe just some funds of substance if a memorial plaque is properly installed when we die. Who knows—only we ourselves—what we have brought to trade fair and square with God.
What is in our wagons? What makes us think we have a claim on God? Are we loading up our wagons to cut a deal with God? These sorts of deals go on all the time! Many people go into the ministry to deal with guilty pasts. Church members may not pay indulgences any longer, but they still make contributions in the misguided notion that they are accruing some sort of credit for themselves! God cannot be bought, sold, intimidated or controlled. If God is to love us, it will only be because God wants to love us. Grace cuts through our deals! How do we respond to grace? We can flee it. Or, we can receive it like a child. What proud claim must we relinquish if we are to enter the water of grace? What simple response must we make to say to God, “I believe, Lord.” Read on!!
Servants at Work
Naaman is enraged. No prophetic gestures or incantations. No drama at high noon in Samaria. Only that word about the Jordan. Naaman stomps off hurt and angry in full sight of his servants—which is a good thing, because they care for him as much as that little Hebrew girl back in Syria. Naaman is standing off on a little rise, his back to the bunch of them, hands on his hips, staring off into the distance. Though at other times they kept their distance, and now saw him in a passion, yet, knowing him to be a man that would hear reason at any time, and from anybody (a good character of great men, and a very rare one), they drew near, and made bold to argue the matter a little with him. They had conceived a great opinion of the prophet (having, perhaps, heard more of him from the common people, whom they had conversed with, than Naaman had heard from the king and courtiers, whom he had conversed with), and therefore begged of him to consider:
“Father,” they begin, “if the prophet had bid thee do some great thing” (had ordered thee into a tedious course of physic, or to submit to some painful operation, blistering, or cupping), “wouldest thou not have done it?” Knowing the answer of this brave and proud commander, they add, “How much rather then, when he saith to thee, Wash, and be clean?” 2 Kings 5:13. No doubt thou wouldst. And wilt thou not submit to so easy a method as this, “Wash and be clean?”
It is a great mercy to have those about us who will be free with us, and faithfully tell us of our faults and follies, though they be our inferiors. Masters must be willing to hear reason from their servants (Job 31:13–14). If we don’t obey God in small things, how can we expect Him to bless us with great things?
Anything!
As we should be deaf to the ungodly, though given by the greatest and most veritable names, so we should have our ear open to good advice, though brought us by those who are much below us—no matter who speaks, if the thing be well said. The reproof was very modest and respectful. They even called him “Father!” Reproof must come from love and true honour, and that we intend, not reproach, but reformation. His servants were made use of by providence. They reasoned with him from his earnest desire of a cure, “wouldest thou not do anything?” Ah! When diseased sinners come to this, that they are content to do anything, to submit to anything, to part with anything, for a cure, then, and not until then, there begins to be some hope of them.
Then they will take Christ on His own terms when they are made willing to have Christ upon any terms. “Wash and be clean.” “It is but trying; the experiment is cheap and easy; it can do no hurt, but may do good.” The methods prescribed for the healing of the leprosy of sin are so plain that we are utterly inexcusable if we do not observe them. It is but, “Believe, and be saved;” “Repent, and be pardoned;” “Wash and be clean.”
How Much More?
How much more? Yes, Naaman, how much more? Especially when this puzzling God sweeps aside all our bargains and offers us a simple gift of grace—free of charge. This simple thing. How much more, indeed? Ask yourself this question!
Look at Naaman now, going down to the Jordan. Naaman, upon second thoughts, yielded to make the experiment, yet, it should seem, with no great faith and resolution; for, whereas the prophet bade him wash in the Jordan seven times, he did but dip himself so many times—lightly. This simple thing; seven times, however, immersed there, plunged beneath the water of healing. Healing was obtained through obedience, on the seventh dip! Cleansing fountain; living waters! Amazing grace! Look now, coming up out of the Jordan, his skin like that of a child, to his great surprise and joy. This, men get by yielding to the will of God, by attending to His institutions and commandments. His being cleansed by washing put an honour, too, on the law for cleansing lepers. How much more, friends and brethren??
Healing, Wholeness, New Life
It is likely that every person reading or hearing this wants what Naaman wanted (and received!) – healing. wholeness, and a new life. It is also likely, however, that most of us will not like the price of that wholeness – that we surrender control and trust in One whom we know by faith alone. The instruction to go and wash in the muddy Jordan is the great question each of us face. Will we put away our angry expectations, personal agendas, pride, passions, and position, in order to receive the treasure of the kingdom? Well, will we?
But yet, God will still magnify His word above all His name. Naaman—clean, whole and born again—really! Convinced of the power of the God of Israel, not only that He is God, but that He is God alone, and that indeed there is no God in all the earth but in Israel (v.15). It was a happy cure of his leprosy which cured him of his idolatry, a more dangerous disease; as” moral leprosy is—of sin, covetousness, dissension, selfishness, strife, and unbelief, which make man’s service weak and inefficient (Testimonies for the Church, vol. 4, p. 568, 562; Testimonies for the Church, vol. 5, p. 327; SDA Bible Commentary, vol. 4, p. 1149; Selected Messages, book 2, p. 160; Patriarchs and Prophets, p. 82).
The prophet, Elisha, took fair leave of Naaman and bade him “Go in peace.” 2 Kings 5:19. Young converts must be tenderly dealt with!
To God be the glory! Naaman. Yes, Naaman, to God be the glory! Amen <><
John Theodorou
USA