03.49. The Servant's Protest

The Servant’s Protest

Naaman’s unexpected reception from Elisha was not the only, nor the chief cause of his extreme vexation. The unpromising appearance of the remedy which the prophet had prescribed, had still more to do with it. Elisha had bidden him, "Go, and wash in Jordan." "In Jordan!" thought the indignant captain: "are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean?" And, indeed, we must admit that he was right, if the two rivers he refers to were to be regarded in the same light in which he regarded them. For to this day are the waters of Syria esteemed more wholesome and strengthening than most of those in the promised land. But who had bidden the stranger to compare the physical properties of Jordan with those of the rivers of Damascus? He did not reflect, that in his favor, on that occasion, there was a Divine promise attached to the waters of Jordan. The assurance had been given him in the name of the Almighty, that by this water he should be cured of his leprosy; therefore a healing power had been, for the present case, imparted to it, surpassing all the physical powers of other waters. Yea, it stands to reason that the special blessing of God can render the meanest appointments the most salutary; a barley-loaf better than a sumptuous entertainment; a shepherd’s rod in the hand of Moses more powerful than an imperial scepter; and any condition of poverty superior to the greatest abundance. What were all the medicines in the world compared with the brazen serpent in the wilderness, after the Lord had said, "He that looketh upon it shall live!" What the largest possessions of corn, wine, and oil, in comparison with the widow’s handful of meal in a barrel, and a little remnant of oil in a cruse, after the Lord had pronounced concerning these, "They shall not waste nor fail!" Verily, the worth of everything depends upon its being associated with the Divine blessing. The scanty pittance and the hard couch of God’s poorest children are infinitely preferable to the fine linen and sumptuous fare of those, who, not seeking in the first place the kingdom of God and His righteousness, have no Divine promise recorded in their favor, that all needful earthly things shall be added unto them.

"Judge not," then, like Naaman, "after the outward appearance." He considered the water of Jordan simply as the water of Jordan, without reflecting on that Divine blessing which, like the angel at Bethesda, would descend upon it. Hence to wash in that river appeared too simple an operation to warrant any hope of essential benefit. Had Elisha commanded something uncommon or ceremonious and difficult, this would have raised the warrior’s hopes. But the simplicity of such a prescription, so widely different from his own ways of thinking, seemed to leave him no prospect but that of a miserable death. He therefore indignantly orders his charioteer to drive off: "he turned and went away in a rage." Impatient of delay for any further inquiry, he will have his orders instantly obeyed, his servants mounted on their camels, and his whole train on the march. But do we not feel as though we could have seized the bridles of the horses, and have closed the gates of Jericho to prevent the departure of this deluded stranger? Should we not have shed tears of compassion at beholding the unhappy man turning away from the very door of mercy, and ready to carry home to a death-bed his burden of loathsome disease and wretchedness? With such a burden he would certainly have returned as he came, had not the providence of God mercifully interposed, to rescue him from the delusive imaginations of pride and prejudice. And this is just what the great Author and Finisher of our faith has done for recovering many a proud person from the leprosy of sin. And how necessary have such interpositions been! The bare consciousness that we have the leprosy of sin, or even the superadded wish for recovery, is insufficient of itself to persuade us heartily to accept the appropriate and Divinely appointed remedy. In the very sight of the manger and the cross, if left to ourselves, we should still turn aside, and in the darkness of some self-flattering way of our own, we should miserably perish.

Naaman, if he would be cured, must be disabused of his own proud delusions: the mighty captain and counsellor of Syria must listen to humble and humbling advice. Now, observe how beautifully God’s providence wrought for the accomplishment of this merciful purpose. He suffered him previously to discover the evil passions of his own proud spirit, to make him sensible that this, as well as his body, needed a cleansing from Jehovah. Nor does he miraculously prevent him from actually commencing his return homewards, but leaves him to act according to his own free will. There was something also humiliating in God’s choosing as the further instruments of his merciful intentions towards Naaman, the inferiors and servants of this great man. He had already moved off from the humble dwelling of Elisha, who probably remained quietly in his prophet’s chamber, imploring that the eyes of the infatuated man might be opened; when some of Naaman’s attendants, who viewed the matter with more simplicity of mind, came up, and accosted their master in his chariot, and with equal respect and earnestness entreated him to comply with the directions of the prophet, and at least to try the prescribed remedy. From their apparently familiar and affectionate address, "My father!" (though it may have been only an Eastern compliment), we may not unreasonably conclude that Naaman was an affable and benevolent master. Certain it is, that many are affable and benevolent in their ordinary conduct, still a proposition is made to them of similar import to that, "Go, wash in Jordan, and be clean;" and then, alas! how soon will what appeared to be a lamb be heard to speak as a dragon! Should, however, the result be more favorable, it is a pleasing sign of the influence of Divine grace. And doubtless it is only under such influence, that the "Fountain opened for sin and for uncleanness" will be cordially and thankfully resorted to.

We may observe in the words of Naaman’s servants the beautiful simplicity of good common sense. "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!" Truly, they were right. Had Elisha prescribed the achievement of something great or extraordinary, though it were a pilgrimage through the Arabian Desert, or to the top of some lofty mountain, or a fast of many days, or a costly sacrifice, how buoyant had been Naaman’s hopes, and how ready his compliance! But to wash in Jordan, and this seven times, appeared to him so perfectly futile, that he could not imagine any healing, much less that of the incurable leprosy, attainable by so insignificant and unmeaning a ceremony. The reasoning of Naaman’s servants will admit of further consideration for Christian use. How difficult do men find it implicitly to acquiesce in the gracious liberality of the New Testament economy! The very facility with which the blessings of the Christian covenant may be attained, becomes an offence. To be thrown entirely upon a single resource, "the simplicity which is in Christ," is a matter of stumbling to the pride of human nature. Hence the necessity of constantly watching to stand fast in the faith of that great truth which serves to sustain, purify, and animate the very life of all Christian obedience; namely, that "by grace ye are saved, through faith;" that by the grace of God we are what we are; and that the propitiation of Christ, the Son of God, who freely laid down his life for us, is the everlasting basis of all spiritual healing and reconciliation. The invitation of the gospel therefore is, "Come and purchase, without money and without price!" Thus the way of faith is one of humiliation and self-abasement from beginning to end, and "eternal life is the free gift of God through Jesus Christ our Lord," For "whosoever will," behold "all things are ready," and "let him take the water of life freely." Here is Mary’s "chosen" and "good part" without Martha’s "cumbrance and trouble about many things." Choose the same then, dear brethren, for yourselves! Walk not after the imagination of your own hearts, which will certainly deceive and disappoint you at last, as many have experienced already. Be willing to go into total poverty of spirit; for to this is attached the healing and satisfying blessing of the kingdom of heaven. In the way of our own preferences we may imagine ourselves free, but we are here in the very worst state of slavery; we may imagine ourselves honorably employed, but we are bringing forth fruit unto death; we may believe that we are keeping all the commandments of God’s law, while it has undoubtedly many things against us, which if not timely remitted by the only method wherein we are authorized to expect it, will amount to its awful curse, and to our final rejection. If, on the other hand, for Christ’s sake, we renounce and let go at once our own imaginary glory, then we acquire, in its stead, a glory that fadeth not away. If we deny every false claim of self, and "yield ourselves unto God as those that are alive from the dead, and our members as instruments of righteousness unto God," having His will for our will, and His glory for our only glory, then indeed we are counted as the children of the King; yea, as one with him. Spend not then any longer your "money for that which is not bread, and your labor for that which satisfieth not;" but hearken diligently to the voice of the Good Shepherd, and feed upon that which is good; yea, "let your soul delight itself" in its abundance, and shine in the garments of salvation and robe of righteousness prepared for you by the King of the freely-invited guests. Here is the Divine blessing; here is the love of God; here is the kingdom of heaven opened, through the precious death of Christ, to all believers. "Blessed are they that practise his commandments, that they may have right to the Tree of life, and may enter in through the gates into the city. For without are—whosoever loveth and practiseth untruth."

Turn, therefore, to this "Stronghold, ye prisoners of hope," all ye who value your immortal souls. Be enslaved no longer to any self-flattering imaginations of your own. Truly in vain is salvation hoped from the multitude of such hills! Come, and receive it as a free gift from the hands of Divine mercy, which "giveth unto all men liberally, and upbraideth not," and which expects nothing in return, except the grateful love and reasonable service of a devotedly obedient heart and life.