03.42. Naaman's Arrival in the Holy Land

Naaman’s Arrival in the Holy Land At the end of one or two days’ journey, our traveller came in sight of the mountains of Israel. In what a different light did he now behold them stretching out before him, from what he had done on former occasions, when at the head of his trained legions, and mounted on his war horse, he had proudly contemplated them at a distance, in order to select the height on which to unfurl his victorious banner. In proportion to his confidence of obtaining a cure, would be the home feeling, yea, the tender affection, with which he would now survey the country, opening like a place of refuge to his view. Beyond those hills he looks for the realization of all his hopes, and his heart bounds thither much swifter than his wheels can carry him. He is now, moreover, likely to raise a standard upon Israel’s hills, which shall bear the inscription, "Jehovah is my help." Now also a battle is to be fought; but the gods of Naaman will fall in the encounter, and he himself become a captive to the Lord God of the whole earth. He will now, as formerly, not retire empty from the field; but his conquests shall be imperishable in their consequences. As at other times, the song of victory and triumph shall be raised, but it will be such as the angels of God can join. Of all this Naaman has at present no idea. A fountain of bodily health is all he seeks, and all he hopes to find. But God has greater designs towards him. His route conducts him for some time along the foot of lofty mountains to the lake of Gennesaret; then he passes Capernaum and Bethsaida, and enters the plain of Jezreel. And now Samaria, the lofty residence of the king of Israel, soon becomes visible. This was the place of his destination, and surely on such an occasion as this, even the heart of Naaman could not have been without strange emotions as he approached it. Naaman, upon his arrival in the city, "brought the letter" of Benhadad "to the king of Israel." Whether his having "brought" it implies, that he did so in person, though a leper, we are not told. But of this we are certain, that his unexpected visit, and the contents of the letter, gave no little embarrassment to the king of Israel; who read in it as follows: "Now when this letter is come unto thee, behold, I have therewith sent Naaman my servant to thee, that thou mayest recover him of his leprosy." The king, indignant at this strange communication, rent his royal robe, and exclaimed with a vehemence incomprehensible, at first, to all around him, "Am I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? wherefore, consider, I pray you, and see how he seeketh a quarrel against me." But what unnecessary alarm, and what groundless uncalled-for passion, as if he were required to perform the miracle! Nevertheless, even here there is something commendable. For Jehoram himself is indignant at being thought to arrogate the place of God; whereas through ages past unto the present day, how many who have professed and called themselves Christians, have everywhere virtually done this, and are doing it still! This remark deserves the deep consideration of all who profess either spiritually to kill or to make alive. And what else but the latter of these alternatives are we ourselves doing, if we practically renounce our dependence on the grace of Christ, and can think of no homage but that which is claimed by our own self-sufficiency? If the letter of Benhadad manifests the blindness of a heathen, the burst of feeling from Jehoram strikingly shows some influence of the light of truth which still shone in Israel. For he is not only sensible that the leprosy, as inflicted by the special visitation of God, can be removed by nothing but Divine interposition, and that its cure would be as life from the dead, but though in imitation of his fathers he was addicted to idolatry, he is convinced in his heart that Jehovah is God, and that in His sight, there is no offence of greater magnitude, than to deify the creature, by investing it with the honor due to God alone. Therefore he is seized with instantaneous consternation, at a request seeming to be addressed to him, which he is thoroughly convinced should be addressed only to the living God. We may perhaps be surprised to meet with so much true Israelitish sentiment and feeling in Jehoram; but it is not difficult to account for it, if we consider how much light yet remained in Israel, and how readily even bad men can avail themselves of such light to serve their own purposes, or when these are not counteracted by it. In the present case, it shed some of its rays around one who was still a miserable being; a striking instance of whose perturbable state of mind is further seen in his causeless and distrustful apprehension of renewed hostilities on the part of Ben-hadad; an apprehension which, at least, should not have so unnerved a man, who had witnessed such wonderful proofs that there was for Israel a Keeper that never slept, and who could deliver the prey out of the mouth of the lion. But Jehoram’s pusillanimity was likewise evinced in the embarrassment which he betrayed, perhaps in the very presence of the afflicted Syrian, as if in Israel a leper had never been healed; as if in the whole history of that people no instance of Almighty help could be found to justify the hopes of Naaman; also in his having so entirely forgotten, that there was a prophet in his own dominions, of whose wonderful powers he had himself received ocular demonstration. So that what little light he showed as a son of Israel, was merely accidental, and such as it was not in his power entirely to quench; while in every other respect he was a contemptible character, an apostate without faith, and altogether devoid of elevated desires and real dignity.

If Jehoram’s unholy embarrassment at the request made by the Syrian moves our pity or indignation, let us turn it against ourselves. For how frequently do we, in like manner, and upon the most insignificant occasions, become disturbed so as to betray the honor of God, and of the kingdom to which we belong! At the smallest misfortune, or the most trivial difficulty, we can suddenly disquiet and demean ourselves, as though our faith in the Lord, and in all his promises had been but fancy and delusion. Ought not our spiritual character to be above permitting us, even under the most mysterious dispensations, to sink down thus into practical unbelief, so as to bring into discredit with others, our high calling and holy profession? Instead of so readily speaking about the unpleasant things that have happened to us, ought we not much rather to be animated with devout zeal, to show forth more faithfully the salvation and lovingkindness of our God? Ought we not infinitely prefer becoming a reproach and the offscouring of all things, rather than bring a reproach upon that kingdom, whose citizens we have professed ourselves before the world? We have every day experienced mercies and blessings unspeakably great, and far outnumbering whatever cross incidents may have befallen us, and we ought so to remember them as, at least, to put all our complaining to shame. And then what is any one of those cross incidents which thus astonish and confound us, but things equally ordained by the only wise God, and brought about by his mysterious providence, all for our final benefit, and for his glory? Yes, every such thing is made to harmonize with his own gracious designs. But what was Naaman now to do? for this afflicted man, who had arrived so elated with hope, finds that his fair prospect has suddenly vanished away. Jehoram can no more assist him than could Benhadad and the Syrian physicians; but confesses his inability to serve him, or to recommend him to any one who can. What a distressing situation for Naaman! And yet all this was just as it should be; for now is the way prepared, wherein the Lord will magnify his name and display his power. The moment is arrived in which Elisha can appear, and manifest gloriously, that Jehovah is God, and not Baal, nor any other. Verily, the whole world can find no assistance, except from the God of this despised and unassuming man. Now, as a last resource, all hopes are directed thither, and in him Naaman shall rejoice, to the honor of that God whom Elisha worshipped. When the world has exhausted its consolations and resources, then it becomes manifest, that the house of Israel is not so utterly worthless as is too generally suspected. How welcome, at such times, is the love and the faithfulness of a believing Christian! how seasonable his consolations, and more precious than gold and much fine gold! Where the resources of human art and succour terminate, there the efficiency of real Christianity commences. Where the sun of worldly glory sets, there the consolations of God spring up as light in the darkness. When the mighty upon earth are constrained to confess, "We know of no remedy," the servants of the Most High can lift up their hands unto God in the heavens, and can draw down that help which the world cannot give; and for any affliction, for any plague or trouble, can obtain the healing balm of Divine truth, and an everlasting cure. The resources from which they derive such help are never exhausted, for "their help is in the name of the Lord, who hath made heaven and earth!" He is their "refuge in times of trouble," whether their own trouble, or that of others. God acts by their means, and they act by Him. He is the Fountain of Israel, and they are the channels through which his mercies flow.