Among the many instances of divine grace and illustrations of the gospel contained in the Old Testament, there are few more attractive than the story of Naaman (2 Kings 5).
It is wonderful to trace God's grace toward that honorable but afflicted man: from the message of his wife's little maid to the moment when, in obedience to the word of Elisha, he dipped himself seven times in Jordan's stream, obtaining the cure he so ardently desired. Prior to that cure was the necessary moment of humiliation when Naaman's own servants reasoned against him. But "He that humbleth himself shall be exalted" is the golden rule for God's dealings with a soul, and the Lord Jesus Himself set the perfect example. In becoming the Savior of sinners, He humbled Himself (Phil. 2:8) by bearing the penalty of death which the sinner deserved; and now God "giveth grace to the humble" (1 Pet. 5:5), that is, to whosoever will acknowledge his own guilty place and sinful nature. To such, the interpreter can say on God's part, "I have found a ransom" (Job 33:24); "His flesh shall be fresher than a child's" (v. 25).
But alongside this happy picture of deliverance and blessing, God has placed a most solemn example of divine warning and displeasure. The gospel is preached to those that are afar off (the Gentiles), and to them that were nigh (the Jews) (Eph. 2:17). The divine message given to the entire sphere of professing Christendom has been "toward thee, goodness, if thou continue in His goodness: otherwise thou also shall be cut off." Romans 11:22.
Gehazi, the servant of God's prophet, had a position of privilege which was unique in that day. Associated with the man who had the divine testimony in Israel, he had a share in raising the Shunammite's son from the dead, as well as in the multiplication of the loaves and corn for the people (2 Kings 4). He was also with the prophet at the time the healing message was brought to Naaman-perhaps he was actually the messenger himself. But vanity and the love of money, a root of all evil (1 Tim. 6:10), led him to falsify the grace of the God of Israel expressed to this stranger. Thus the prophet had the melancholy experience of seeing the fresh springs of joy and healing in Naaman's heart attacked by Gehazi's covetous actions. However, faith in God would dictate that He who had begun a good work in the Syrian captain would complete it. Were it not for this, we might well feel saddened that one who had so recently learned that blessing from God was "without money and without price" (Isa. 55:1) should have had his heart chilled by the reversal of the prophet's message.
Gehazi, being bent upon gain, became blind to every other consideration. But there is one thing most striking about the narrative: the moment his object was achieved, he had the conscience of a thief, and bestowed his silver and garments in the "house" (2 Kings 5:24). The attractiveness of sin is lost as soon as it is committed. "Ye shall be as gods" seemed so alluring to Adam and Eve, but the moment they sinned, they learned their own nakedness.
Who would envy Gehazi his success obtained by lying and deceit? Hardened by unbelief and deceived by Satan, he comes and stands again before his master. He meets the prophet's searching question with a lie, but he has to learn that neither God nor the prophet was deceived, though he had been, and that "whatsoever a man soweth, that shall he also reap." Gal. 6:7. He had desired Naaman's money and apparel; he received also his leprosy. He is numbered with the company of the "many lepers... in Israel" (Luke 4:27), but with him is the added judgment that it should cleave to him and to his seed forever-a suggestion of the endless doom that awaits those who neglect, refuse, or corrupt the grace of God expressed in the gospel. We next meet him, a sycophant in the king's presence (and such a king!-see 2 Kings 8:4), and there he passes from the scene, a hopeless leper, apparently striving to stifle the accusing of a bad conscience with the pleasures of the world.
What a warning and a lesson for us! If we, who have been brought into such a place of privilege, draw near to God with our lips only, though our hearts be far from Him (Matt. 15:8), how then shall we stand before a greater than Elisha "in the day when God shall judge the secrets of men by Jesus Christ"? (Rom. 2:16) It will be only to hear that awful word, "Depart" (Matt. 7:21-23). To any such we would urge, "Repent ye, and believe the gospel." Mark 1:15.