Humble Yourselves Before the Only Lord

Date: July 24, 2022

Scripture: 2 Kings 5

Theme: Humble Yourself Before the Only Lord

Introduction: Our passage today comes from 2 Kings 5. As you recall, we discussed 1 Kings 19 last Sunday. Therefore, we have some catching up to do between 1 Kings 20 to our present passage.

1 Kings 20: Ben-Hadad II of Aram attacked Samaria/Israel twice previously making 2 different requests to plunder the Israelites out of both greed and pride; however, the Lord graciously gave His Word of victory to Ahab and the Israelites, totally undeserved on Ahab’s part but that’s God’s grace! Ben-Hadad II would even return cities to Israel that had been taken captive by his predecessor. Ahab would be confronted by a prophet for the sin of not destroying the enemy king of Aram who would prophesy that Ahab would die on account of this. This prophet would ask one of his fellow prophets to strike him at God’s Word, refusing to do so he was killed by a lion, similar to the scene of the prophet in 1 Ki 13.

1 Kings 21: The event of Naboth’s vineyard shows a righteous man attempting to follow the Mosaic Law concerning its instruction about generational land inheritance and Ahab’s childishness about it. Jezebel attempts to use the Mosaic Law to subvert Naboth and have him killed. Ahab’s and Jezebel’s treachery led to the Lord’s prophecy delivered through Elijah that Ahab, Jezebel, and their dynasty would be wiped out. Ahab repented and his son would be the last to rule on the throne of Israel. Jezebel did not repent and experienced judgment without mercy.

1 Kings 22: 1 Kings 22 includes a lot of details: Jehoshaphat of Judah and Ahab of Israel form an alliance against Ben-Hadad II of Aram so that Ahab can attempt to take back Ramoth Gilead from the Arameans. While apostate prophets under the influence of a lying spirit are falsely proclaiming Ahab’s victory, Micaiah, the Lord’s true prophet, proclaims otherwise culminating in Ahab’s seemingly random death that evidences the Lord’s sovereignty. Though Jehoshaphat, Asa’s son, was a godly king, his alliance with Ahab came at a price for his family and the nation as a whole. Jehoshaphat’s son, Jehoram married Ahab’s and Jezebel’s daughter, Athaliah, who would be the impetus for Baal worship in Judah. 1 Kings 22 concludes with referencing the short reign of Ahaziah, son of Ahab and Jezebel, who further encouraged Baal worship and was succeeded by his brother Joram/Jehoram, not to be confused with Jehoshaphat’s son.

2 Kings 1: Ahaziah of Israel would suffer from a terminal injury that he attempted to seek Baal-Zebub/Zebul who was believed to provide miraculous healing; instead, the Lord intercepts and seeks Ahaziah through Elijah who proclaims that Ahaziah will not recover. While Ahaziah attempts to treat Elijah as a criminal in seeking to arrest him, the Lord proves His power and authenticates Elijah’s authority by consuming 100 soldiers in groups of 50 with fire and Joram/Jehoram of Israel Ahab’s and Jezebel’s son Ahaziah brother succeeds Ahaziah since Ahaziah left no heir.

2 Kings 2: Elisha unswervingly follows Elijah until the end of Elijah’s days on earth, not Elijah’s death. Along the way, Elijah performs a miracle with his cloak to part the Jordan River, calling to mind the Lord’s power that He has demonstrated to His people in parting the Red Sea and the Jordan River was still active and would be in Elisha’s ministry. Elisha would perform miracles in restoring the health of a spring and calling down a curse against a mob who challenged God’s authority as demonstrated in Elisha.

2 Kings 3: 2 Kings 3 opens with a focus on Ahab’s and Jezebel’s son Joram who succeeded Ahaziah. Referenced as not being as evil as his parents by removing an image of Baal, he still promoted the problematic religious system of Jeroboam. The chapter concludes with another attempted attack from Moab through king Mesha that culminates in a three-member alliance of Israel with Joram, Judah with Jehoshaphat and the nation of Edom wherein Moab is defeat and Mesha attempts to solicit the intervention of his pagan god Chemosh through child-sacrifice. While Mesha escapes with his life and would record the tale on the Moabite stone, he is not victorious and the incident demonstrates the Lord’s power that idols do not possess.

2 Kings 4: 2 Kings 4 presents several narratives that all revolve around the topic of death in which there’s either deliverance from death or restoration from death. Beginning with the family of a deceased prophet, the Lord delivers this family from death by providing for their needs not only to pay off creditors but also to live off of the remainder. The next two accounts revolve around the idea of restoring life where there was once death. The Shunammite woman for an unknown reason has no children when Elisha first meets her at her behest to provide for his needs. True to the Word of the Lord through Elisha, the woman conceives a son who eventually will die but then miraculously be restored to life at the Lord’s hand. While the account of the death stew seems odd, it further points to how the Lord restores life where there was once death. The final account of multiplying bread parallels the first account in the chapter where the Lord delivers His people from death through providing for their sustenance.

Transition: Our present passage revolves primarily around two people: a foreigner and an Israelite. Similarly, it’s amazing how our present passage revolves around 2 concepts: pride and humility. Therefore, I want us to consider this message from 2 Kings 5 … Humble Yourselves Before the Only Lord.

Humble Yourselves Before the Only Lord Always (1 Ki 5:1-19).

Humble Yourselves Before the Only Always Lord Regardless of Status (1 Kings 5:1-5).

We’re immediately introduced to one of the main characters in which we are prompted to consider Naaman’s condition.

[?] Naaman is described as a great man.

Courageous and wealthy.

A man of a great reputation.

Probably evidenced through the Israelite servant girl who voluntarily suggests his visit to Elisha.

Evidenced also in King Ben-Hadad II who gave official sanction for the trip to Israel.

Clearly evidenced in Naaman’s servants’ later reference to him as father, indicating their high esteem for him.

However, Naaman’s greatness is eclipsed by his skin condition.

The technical term employed here for leprosy covered a wide variety of skin conditions (85’ Tanakh).

Leprosy was a kind of living death (DBI).

Depending on the severity of the condition, the disease could almost give one the appearance of a rotting corpse.

Unless treated, the condition could prove fatal, so you not only had to bear the physical shame but also the thought of knowing that your end was nearer than most (BKC).

Moreover, the Mosaic Law prescribed segregation of the leprous so that there was an isolating effect (DBI).

The Israelite slave’s witness

[?] Unfortunately, this little girl’s present circumstance was brought about because of sin in the life of the people.

King Solomon identified in his prayer in 1 Ki 8:46-51 that, if the people found themselves defeated and carried off to a foreign land, they should repent of sin.

However, there’s no indication in this passage that anyone but Naaman was forgiven of sin.

Light to the nations

Even though this little girl gives a witness other than we would expect, there’s no reference to the Lord directly, she is nonetheless used by the Lord to point Naaman to trust and know the Lord.

An indirect witness

If there’s a true prophet in Israel, then he must be serving the Only Lord.

Thus, she is functioning as the Israelites should in accordance with Ex 19:6 wherein she is pointing someone outside the nation of Israel to the Lord.

Even though this girl was the victim of the people’s larger sin of idolatry, she kindly shared a word that the Lord would use to draw another to Himself.

Let us also be eager to use whatever opportunities in all circumstances to share a word that the Lord can use to point others to trusting Him.

This is huge as it directly affects all of our words.

It also means that the Lord can empower us, regardless of the circumstances, to point others to Him!

Let’s notice now how Naaman responds and the King’s subsequent Request.

This king is Ben-Hadad II, the same king that threatened Ahab and Ahab subsequently made an alliance with that he attempted to break at the end of his life.

What Ben-Hadad does here is not uncommon as he’s attempting to use his political clout to garner a favor for a trusted military leader.

Look at the great sum of wealth that Naaman carried with him to secure his healing.

The amount of silver alone here came to about 750 lbs (NET)!

The Bible Background Commentary on the Old Testament suggests that the accumulated amount of wealth between the silver, gold, and clothes would have equated to around $750 million dollars in contemporary currency!

What’s very interesting about the characters that we have met so far concerns their relationship to status.

Both Ben-Hadad II and Naaman are great men who are seeking to use their status to secure Naaman’s healing.

However, the Israelite girl, who has no status except that of a slave is only seeking the welfare of her master and stands to gain nothing.

Humble Yourselves Before the Only Lord to Seek Him Regardless of Circumstances (1 Kings 5:6-8).

Such letters as King Jehoram/Joram received were not uncommon during this day as other members of royalty were known for their healing skills (BBC-OT).

However, the King of Israel reacts in such a way as this is considered a national tragedy.

Fearing that Ben-Hadad II is attempting to pick a fight, Joram tears his clothes as a sign of mourning.

It’s understandable that Joram would make this leap since his father had only recently made an alliance with the Aramean king only to break it by attempting to retake Ramoth-Gilead.

However, Joram forgets the Lord and his prophet and responds faithlessly in fear.

What a rebuke in light of the testimony of the captive Israelite girl pointing Naaman to seek the prophet Elisha in Israel.

Joram’s response is symptomatic of a larger problem in which he lived his life inconsiderate of the Lord.

However, we can give Joram some credit, he did not prohibit Naaman from seeing Elisha.

Notice the similarity of Elisha’s reference that Naaman would know that there is a prophet in Israel to that of the captive Israelite girl we met initially.

If there’s a prophet in Israel, then there’s the true Lord that this prophet serves.

Thus pointing to the Lord’s exclusive authority and power.

We are thus invited to compare ourselves to the faithful testimony of the captive Israelite girl and the faithless fear of Joram.

Humble Yourselves Before the Only Lord to Obey His Word Regardless of Your Expectations (1 Ki 5:9-14).

What’s fascinating about this interaction is that it doesn’t take place between Elisha and Naaman.

Instead, the interaction takes place between Naaman and a messenger of Elisha.

Naaman’s angry reaction underscores his hurt pride and misplaced expectations.

The problem was not necessarily that Elisha told Naaman to make the nearly 40 mile round trip to wash in the muddy Jordan River.

Instead, Naaman expected that Elisha would show him more respect by joining him on the journey as would any other self-proclaimed prophetic healer of the day.

You see, when it comes to obeying God’s Word, we need to set aside any sort of expectations about treatment based on our own perceived understanding of our position.

In other words, we must set aside pride in order to obey God’s Word.

Both Elisha’s choice to send a messenger, the Lord’s direction to the Jordan and the instruction to wash 7 times are all meant to point to the Lord’s miraculous healing.

With Elisha out of the picture, Naaman only has the Word of the Lord to act on; hence, it could only be the Lord who accomplished this miracle.

Directing Naaman to the Jordan, the site of other previous miracles attributed to the Lord would prompt the expectation that as the Lord acted miraculously before He would do so again.

The number 7 is uniquely attributed across Scripture to the sovereign working of our God, even in the act of creation!

Thankfully, Naaman heeds the counsel of his servants who demonstrate great respect in the use of the term ‘father’.

Humble Yourselves Before the Only Lord Regardless of Place (1 Ki 5:15-19).

Elisha’s refusal of any sort of gifts further emphasizes how he wants to solidify in Naaman’s mind that only the Lord in whom Naaman has placed his trust could have healed him - Elisha cannot accept any gifts for something that he has not done.

Naaman’s request for 2 mule-loads of earth is an interesting one.

On the one hand, it represents a misunderstanding about the Lord carried over from pagans.

It was believed that deities at this time were so tied to a location that they could not be served anywhere other than that location.

Unless, as in the case of Naaman, one took some earth with them to make a temple to that god with the earth from the locale in which they were worshiped.

On the other hand, it also indicates a change in Naaman’s attitude (MacArthur Study Bible, 514).

Initially, he had spoken about the Jordan river contemptuously on account of it being muddy with the earth of Israel.

Now, he wants to take some of Israel’s earth back with him.

Both perspectives evidence both Naaman’s growth and need for continued growth in the Lord; hence, we are reminded that from our initial step of faith throughout our whole lifelong, we are in a state of growing in our knowledge of the Lord and His ways.

Fascinatingly, Naaman’s growing humility is featured in his sensitive conscience as demonstrated in his last discussion with Elisha.

Herein, Naaman makes an odd request by asking for the Lord’s forgiveness when he has to enter a pagan god’s temple for professional reasons.

Rimmon/Ramman is the storm god equivalent of Baal.

Rimmon was also the head of the Aramean pantheon.

The implication of Elisha’s parting statement to Naaman to “Go in peace” is that such forgiveness is granted.

Naaman’s actions here put Israel to shame!

The emphasis in Naaman’s request is how his new trust in the Lord sensitizes his conscience to any appearance associated with idolatry (Lange’s).

The Israelites do not have a conscience that is nearly as sensitive to the Lord!

In all of 1 & 2 Kings, only Naaman is referred to as having been forgiven, no other Israelites are mentioned in this fashion.

Thus, we’re prompted to consider our own hearts and humble ourselves before the Lord if we have a conscience that is as sensitive to sin and seek the Lord for forgiveness.

Transition: The initial account of Naaman points us to the need to obey God’s Word in humility, setting aside pride. Pride will also surface in the next progression of this chapter where we will consider from the last 8 verses …

Humble Yourselves Before the Only Lord Being Content with God’s Provision (1 Ki 5:20-27).

Interestingly, Gehazi’s inner dialogue really indicates who his master is.

The term ‘master’ is employed 4 times in this chapter, of which Gehazi uses it twice.

Instead of abiding by what his master wanted, Gehazi is trying to be the master by chasing Naaman down like an army trying to capture an enemy to gather whatever spoils he can.

In other words, Gehazi’s desires are his master, not the prophet Elisha.

Gehazi also fails to attribute Naaman’s healing to the Lord.

Instead, Gehazi foolishly attributes the healing to Elisha as his justification for seeking material profit from Naaman.

Hence, Gehazi views the ministry strictly in terms of what he can get.

[?] Gehazi’s affliction with leprosy is a window into his heart reflecting that he was proud (BBC-OT).

Besides Gehazi, other notable characters that were afflicted with leprosy on account of pride were Miriam (Num 12:1-12) and Uzziah (2 Chron 26:16-21).

Think about how dangerous pride is by implication (DBI)!

As a whole, the people faced threats from invading armies.

However, from a theological standpoint, sin is much worse in how it is punished with striking examples such as Gehazi here.

Conclusion: The point of the Gehazi episode is not to criticize the receiving of things. Elisha was the recipient of gifts in 2 Kings 4 at the hand of the Shunnamite. Instead, Gehazi is greedy and, believing that he deserves these things, manipulates the circumstances so as to get what he wants instead of trusting the Lord for what he needs. Let us take warning about Gehazi’s greed and pride understanding that the Lord punishes sin and that, what the Lord provides, is far better than we could ever desire.