Let the wicked forsake his way,” but also adds “and the unrighteous man his thoughts.
Isa. 55:7
Herein he supplies a true representation of the natural man. The sinner has his own idea of how salvation is to be obtained. It is true that opinions vary when it comes to the working out of detail, yet all over the world fallen man has his own opinion of what is suitable and needful. One man thinks he must perform some meritorious deeds in order to obtain forgiveness. Another thinks the past can be atoned for by turning over a new leaf and living right for the future. Yet another, who has obtained a smattering of the gospel, thinks that by believing in Christ he secures a passport to heaven, even though he continues to indulge the flesh and retain his beloved idols. However much they may differ in their self-concocted schemes, this one thing is common to them all: “I thought.” And that “I thought” is put over against the Word and way of God. They prefer the way that “seemeth right” to them; they insist on following out their own theorizings; they pit their prejudices and presuppositions against a “thus saith the Lord.” Reader, you perceive here the folly of Naaman, but have you seen the madness of setting your own thoughts against the authority of the living God!
And what was it that this foolish and haughty Syrian “thought”? Why this: “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.” He was willing to be restored to health, but it must be in his own way—a way in which his self-respect might be retained and his importance acknowledged. He desired to be healed, provided he should also be duly honored. He had come all the way from Syria to be rid of his leprosy, but he was not prepared to receive cleansing in the manner of God’s prescribing. What madness! What a demonstration that the carnal mind is enmity against God! What proof of the fearful hold which Satan has over his victims until a stronger one delivers them from his enthralling power!
Naaman had now received what the king of Israel had failed to give him—full directions for his cure. There was no uncertainty about the prescription nor of its efficacy, would he but submit to it. “Go and wash in Jordan seven times… and thou shalt be clean.” But he felt slighted. Such instructions suited not his inclinations; the divine requirement accorded not with the conceits of his unhumbled heart.
What right had Naaman, a leper, to either argue or prescribe? He was a petitioner and not a legislator; he was suing for a favor, and therefore was in no position to advance any demands of his own. If such were the case and situation of Naaman, how infinitely less has any depraved and guilty sinner the right to make any terms with God! Man is a criminal, justly pronounced guilty by the divine law. Mercy is his only hope, and it is therefore for God to say in what way mercy is to be shown him and how salvation is to be obtained. For this reason the Lord says not only,
“Let the wicked forsake his way,” but also adds “and the unrighteous man his thoughts” (Isa. 55:7).
A.W. Pink. Gleanings from Elisha: His Life and Miracles.
