Where sin abounded, grace did much more abound.
Rom 5:20
“So he turned and went away in a rage” (2 Kings 5:12). In this we may see the final effort of Satan to retain his victim before divine grace delivered him. The rage of Naaman was but the reflection of Satan, who was furious at the prospect of losing him. It reminds us of the case recorded in Luke 9:37-42. A father of a demon-possessed child had sought for help from the apostles, which they had been unable to render. As the Savior came down from the mount, the poor father approached Him and He gave orders, “bring they son hither.” We are told, “And as he was yet a coming, the devil threw him down, and tare him” (Luke 9:42). But Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father. It is frequently thus; the conflict which is waged in the soul is usually worst just before peace is found. Lusts rage, unbelief seeks to wax supreme, the truth of sovereign grace when first apprehended is obnoxious, and to be told our righteousnesses are as filthy rags stirs up enmity. Satan fills the soul with rage against God, against His truth, against His servant. Often that is a hopeful sign, for it at least shows that the sinner has been aroused from the fatal sleep of indifference.
“And his servants came near, and spake unto him, and said, My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash, and be clean?” (2 Kings 5:13). Let us consider first the surface teaching of this verse. This gentle remonstrance was “a word spoken in season.” Had Naaman remained calm and reasonable he would have perceived that what was required of him was simple and safe, and neither difficult nor dangerous. Had the prophet prescribed some laborious and lengthy task, or ordered a drastic operation or painful remedy, probably Naaman would have complied without a murmur. So why not do this when no other sacrifice was demanded of him but the humbling of his pride? “When sinners are under serious impressions, and as yet prejudiced against the Lord’s method of salvation, they should be reasoned with in meekness and love, and persuaded to make trial of its simplicity” (Thomas Scott). If it is necessary to rebuke their petulence and point out to them the foolishness of their proud reasoning, we should make it evident that our rebuke proceeds from a desire for their eternal welfare.
It is a great mercy to have those about us that will be free with us, and faithfully tell us our faults and follies, though they be our inferiors. Masters must be willing to hear reason from their inferiors: Job 31:13, 14. As we should be deaf to the counsel of the ungodly though given by the greatest and most venerable names, so we should have our ears open to good advice, though brought to us by those who are much below us: no matter who speaks, if it be well said… The reproof was modest and respectful: they call him “father”—for servants must honor and obey their masters with a kind of filial affection (Matthew Henry).
How few ministers of the gospel now proclaim the divine injunction, “Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and his doctrine be not blasphemed” (1 Tim. 6:1).
It may be those servants had heard quite a lot from the Hebrew maid of the wondrous miracles that had been wrought by Elisha, and hence they were very desirous that Naaman should try out his directions. Or, perhaps it was because they were deeply devoted to their master, holding him in high esteem, and felt he was forsaking his own mercies by permitting his wounded vanity to now blind his better judgment. At any rate, they saw no sense in coming all the way from Syria and now leaving Samaria without at least making a trial of the prophet’s prescription. Such are the suggestions made by the commentators to explain this action of Naaman’s attendants. Personally, we prefer to look higher and see the power of the Most High in operation, working in them both to will and to do if His good pleasure, employing them as one more link in the chain which brought about the accomplishment of His purpose; “For of him, and through him, and to him, are all things: to whom be glory for ever. Amen” (Rom. 11:36).
What has been before us here is in full accord with the other things already contemplated. It seemed quite unlikely that any serious attention should be paid to the simple statement of the captive Hebrew maid, but God saw to it that her words did not fall to the ground. It appeared very much as though Naaman’s mission was blocked when the skeptical king of Israel failed to cooperate, but God moved Elisha to intervene and caused his royal master to carry out his order. And now that Naaman himself turned away from the prophet in a rage, it certainly looked as though the quest would prove unsuccessful. But that could not be. The Almighty had decreed that the Syrian should be healed of his leprosy and brought to acknowledge that the God of Israel was the true and living God; and all the powers of evil could not prevent the fulfillment of His decree. Yet just as He is generally pleased to work, so here; He used human instruments in the accomplishing of His purpose. It may be concluded that, naturally and normally, those attendants would have their place and distance, and would not have dared to remonstrate with their master while he was in such a rage. Behold the secret power of God working within them, subduing their fears, and moving them to appeal to Naaman.
The little maid was not present to speak to her august master and plead with him to further his best interests. The prophet of the Lord had issued his instructions, only for them to be despised. What, then? Shall Naaman return home unhealed? No, such a thing was not possible. He was to learn there was a God in Israel and that He had thoughts of mercy toward him. But he must first be abased. Mark, then how God acted. He moves in a mysterious way, His wonders to perform—oftentimes unperceived and unappreciated by us. He inclines Naaman’s own followers to admonish him and show him the folly of his proud reasoning. Remarkable and significant is it to observe the particular instruments the Lord here employed. It was first the servant maid whom He used to inform Naaman that there was a prophet in Israel by whom he could obtain healing. Then it was through his servant that Elisha gave the Syrian the needed instructions. And now it was Naaman’s own servants who prevailed upon him to heed those instructions. All of this was intended for the humbling of the mighty Naaman. And, we may add, for our instruction. We must take the servant’s place and have the servant spirit if we would hope for God to employ us.
See here too the amazing patience of the Lord. Here was one who was wrothful against His faithful prophet: what wonder then that He struck him down in his tracks. Here was a haughty creature who refused to humble himself and, in effect, impudently dictated to God how he should receive healing. Had he been on his knees supplicating the divine favor, his attitude would have been a becoming one; instead, he turned his back upon God’s servant and moved away in a rage. Yet it was then that God acted—not against him, but for him, so that where sin abounded, grace did much more abound. And why? Because sovereign mercy had ordained him a vessel unto honor from all eternity.
Let the Christian reader join with the writer in looking back to the past, recalling when we too kicked against the pricks. How infinite was the forbearance of God toward us! Though we had no regard for Him, He had set His heart upon us; and perhaps at the very time when our awful enmity against Him was most high-handedly operative, He moved someone of comparative obscurity to reason with us and point out to us the folly of our ways and urge us to submit to God’s holy requirements.
What has just been pointed out above receives striking illustration in the incident before us. When God’s requirement was made to Naaman it pleased him not, he was angry at the prophet and rebellious against the instructions given him. “Go and wash in Jordan seven times” was a definite test of obedience, calling for the surrender of his will to the Lord. Everything was narrowed down to that one thing: would he bow before and submit to the authoritative Word of God? In like manner every person who hears it is tested by the gospel today. The gospel is no mere “invitation” to be heeded or not as men please, and grossly dishonoring to God is it if we consider it only as such. The gospel is a divine proclamation, demanding the throwing down of the weapons of our warfare against heaven. God “now commandeth all men every where to repent” (Acts 17:30). And again we are told, “And this is His commandment, That we should believe on the name of his Son Jesus Christ” (1 John 3:23). The gospel is “for obedience to the faith” (Rom. 1:5), and Christ is “the author of eternal salvation unto all them that obey him” (Heb. 5:9). To those “that obey not the gospel,” the Lord Jesus will come in flaming fire, taking vengeance (2 Thess. 1:7-8). If men will not bow to Christ’s scepter, they shall be made His footstool.
A.W. Pink. Gleanings from Elisha: His Life and Miracles.
