2 Kings 5:1-7 Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honorable… The story of the great Syrian captain, who was healed of his leprosy and brought to the knowledge of the true God through the instrumentality of a captive Hebrew maid directing him to Elisha, is one of the most beautiful, as it is one of the richest in gospel suggestion, of the narratives of the Old Testament. Our Lord refers to it in his discourse at Nazareth, as showing that it is not always the direct possessors of privileges who know best how to take advantage of them. "Many lepers were in Israel," etc. (Luke 4:27). I. THE GREAT MAN'S LEPROSY. The story opens by introducing us to Naaman, the captain of the host of the King of Syria. 1. So much, and yet a cross. On this distinguished man Fortune seemed to have lavished her utmost favors. He was (1) high in rank, "captain of the host;" (2) great in honor, "a great man with his master;" (3) successful in war, "honorable, because by him the Lord had given deliverance unto Syria;" (4) distinguished for personal bravery, "a mighty man of valor." The expression quoted above, "The Lord had given deliverance," etc., shows how far the Hebrews were from regarding Jehovah as a merely national Deity. His providence extended to other nations as well. It was he, not Rimmon, who had given Syria her victories. Naaman had thus wealth, honor, the favor of his sovereign, the admiration of the people - everything that men commonly covet. Yet (5) "he was a leper." This spoiled all. It was the cross in his lot; the drop of gall in his cup; the worm at the root of his prosperity. It made him such that, as has been said, the humblest soldier in his ranks would not have exchanged places with him. Few lives, even those which seem most enviable, are without their cross. The lady of Shunem has wealth, comforts, a loving husband; but she is childless. It does not take much sometimes to dash our earthly happiness, to take the golden light out of life. Because it is so, we should seek our happiness in things that are enduring. "He builds too low who builds beneath the skies." 2. The cross a mercy in disguise. As it proved, this grief of Naaman's became his salvation. It brought him under the notice of the little Hebrew maid, led to his visit to Elisha, ended in his cure and his conversion to the faith of the God of Israel. He was one who could say, "It is good for me that I have been afflicted" (Psalm 119:71). How often are seeming crosses and trials thus overruled for good! "Men see not the bright light which is in the clouds: but the wind passeth, and cleanseth them" (Job 37:21). The evangelical application of the story is aided by the fact that leprosy is so impressive a type of sin - insidious, progressive, corrupting, fatal. II. THE SLAVE-GIRL'S ADVICE. It was God's design to show mercy to Naaman, for his own glory, as well as for a testimony that the Gentiles were not outside the scope of his grace. The instrument in accomplishing that design was a little Hebrew maid. 1. Her presence in Naaman's house. She had been taken in a marauding expedition, and brought to Syria as a captive. Sold, perhaps, like Joseph, in the slave-market, she had been purchased as an attendant for Naanaan's wife. Her presence in the great captain's household was thus: (1) providential, even as was Joseph's residence in the house of Potiphar; (2) sad, for she was torn from her own land and friends, and the thought of their sorrow at her loss would add to hers; yet (3) designed for blessing. It not only gave her the opportunity of doing good to her master, but no doubt ultimately turned to her own great advantage. Another example of how the things which seem all "against us" (Genesis 42:36) are often for our good (comp. Genesis 1:20). 2. Her helpful suggestion. Slave though she was, the little maid was in possession of a secret which the great Naaman did not know, and which was worth "thousands of gold and silver" (Psalm 119:72) to him. She dropped a hint to her mistress, "Would God my lord were with the prophet that is in Samaria!" etc. Her suggestion was indicative of: (1) Pity. Though a slave, her heart was tender, even towards her master. She was grieved for his affliction. She yearned to see him recovered. Her "would God!" is almost a prayer for his recovery. (2) Fidelity. It is told of Joseph that he was faithful as a servant in the house of his master the Egyptian (Genesis 39:2-6). This little maid, though a "servant under the yoke" (1 Timothy 6:1), yet "counted her master worthy of all honor" (1 Timothy 6:1). She served, "not with eye-service, as men-pleasers," but "in singleness of heart," "with good will doing service ' (Ephesians 6:5-7), though her lord was an alien, and might seem to have little claim upon her gratitude. As a good servant should, she desired his prosperity in mind, body, and estate. In this was shown (3) her disinterestedness. In her position it need not have been wondered at if she had secretly rejoiced at her master's affliction. But her heart cherished no resentment. Anticipating the gospel, she sought to return good for evil (Matthew 5:44). We learn from this part of the story (1) that even the humblest may be of essential service to those above them. Most of all is this the case when they possess the knowledge of the true God. A hint dropped may guide the spiritual leper to the fountain of healing. (2) The young, too, should take encouragement. In their several stations they may be greatly used for good. (3) We should do to others the utmost good we can, even though they are our enemies. III. THE ARROGANT KING'S EPISTLE. The news of what the little maid had said soon spread abroad, and came first to the ears of Naaman, then to the ears of the King of Syria (Benhadad?). 1. The King of Syria's epistle. The monarch valued his general, and was ready to take any steps to further his cure. Accordingly, he indited a letter, and sent Naaman with it, with much pomp and state, to the King of Israel (Jehoram?). He sends: (1) With the arrogance of a victor. The tone of his communication to the monarch at Samaria was unmistakably of the nature of command. It haughtily announces that he has sent Naaman to him, and requires that he shall recover him from his disease. There lurks in the letter a reminder of the defeat at Ramoth-Gilead (1 Kings 22.). (2) With the ignorance of a heathen. He writes to the rival ruler as if it lay in his power to kill and to make alive. He probably thought that the king had only to command, to compel Elisha to serve him in any way he pleased. Hence, without mentioning Elisha, he lays the whole responsibility of seeing that his captain is cured on the shoulders of Jehoram. He has the notion - common enough to monarchs - that kings should be supreme in religion as in everything else. He thinks that God's prophets must take their commands from whoever chances to occupy the throne. (3) With the munificence of a sovereign. If there was haughtiness in the tone of his letter, he did not at least send his officer without abundant rewards. He bore with him ten talents of silver, six thousand shekels of gold, and ten changes of raiment. These enormous sums were, no doubt, thought certain to purchase the cure. Another heathenish idea, akin to the modern notion that anything can be bought with money. Elisha taught him differently when the cure was accomplished (ver. 16). Simon Magus would have bought even the power to communicate the Holy Ghost with gold (Acts 8:18, 19). There are blessings which are beyond the reach of money, and yet can be had "without money and without price (Isaiah 4:1). 2. The King of Israel's distress. When the King of Israel read the communication, he was both indignant and distressed. As he viewed the letter, it was: (1) A request for the impossible. "Am I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy?" This was, at any rate, a frank acknowledgment of his own helplessness. It sets in a stronger light the Divine character of the cure by Elisha. (2) An attempt to force upon him a quarrel. His interpretation of the letter was not unnatural. Yet it was mistaken. We do well to be careful in forming judgments and imputing motives. (3) An attack upon his weakness. It was this that distressed him so much. He did not feel able to make war against the King of Syria, and therefore he resented the more keenly this attempt (as he conceived it) to drive him into a corner. - J.O. Parallel Verses KJV: 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. |
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