Who was Naaman in the Bible?

A Syrian captain, who, in the days of Joram king of Israel, was cured of his leprosy through Elisha the prophet. The inherent pride of the human heart, which always rejects God's sovereign right and hence His way of blessing nearly prevented Naaman being cured. He had his own thoughts about how the prophet should have cured him, and asked if the rivers of Damascus were not better than the Jordan. But when his servants reasoned with him he went to the river (typical of death), dipped himself seven times, and was cured.

This is an illustration of the truth that there is no blessing for sinful man but through death: all is in resurrection and in Christ Jesus. When Naaman was cleansed he could stand before the man of God, and gladly confess that there was no God in all the earth but in Israel. He would offer no sacrifice to other gods, but only unto Jehovah. He now had an exercised conscience, and, fearing the consequences of making a stand against the world, he asked that Jehovah might pardon him when as a servant he went into the idol's temple with his master. Elisha simply answered, "Go in peace." This was not the acceptance of a compromise, but setting Naaman in the path of liberty and peace, the sense of grace was not to be enfeebled in his soul. Sin has no dominion over those under grace. He asked for two mules' burden of Canaan's earth, no doubt with the thought of making an altar therewith. The whole story is a beautiful instance of the grace of God going out to a heathen; the faith of the little maid who, though in captivity, did not forget the prophet of Jehovah, and who sought the welfare of those among whom her lot was cast, is also an interesting feature. 2 Kings 5:1-27; Luke 4:27.

The history continues in this chapter to focus attention, not on the kings, but on Elisha the man of God. When the kings had failed so badly the Lord used a prophet as the real connection between Himself and the people. This was pure grace, as the chapter concerning Naaman shows. Naaman was not an Israelite, but a Syrian army commander. He was indeed an apt candidate for the grace of God, for though he was a great man in the world's eyes, he was afflicted with the loathsome disease of leprosy (v.1), a figure for sin that afflicts all mankind.

The Syrians had captured a young girl of Israel who was made a slave of Naaman's wife (v.2). It would be natural that she should be bitter and resentful against Naaman since she was taken from he own home and family, but the knowledge of God had evidently taken possession of her heart, for she showed kind concern for Naaman in desire that he might be cured of his leprosy, telling her mistress that if only Naaman were with the prophet in Samaria (Elisha) he would be healed (v.3). This was remarkable faith, for there were none in Israel who had been healed of leprosy (Lk.4:27). Thus, her confidence was not in the healing, but in Elisha, just as we should have confidence in the Lord Jesus personally, rather than in the blessing He might bring.

The story of this chapter is peculiarly rich in its spiritual and dispensational meaning. Naaman, captain of Ben-hadad, the King of Syria, was a Gentile. He was no common man. In all his greatness and might, with all the honors heaped upon him and wealth at his command, he was an unhappy and doomed man, for he was a leper. Leprosy is a type of sin. Here, then, is a picture of the natural man, enjoying the highest and the best--but withal a leper. And then the little captive, taken from Israel's land, away from her home and family--what a contrast with the great Naaman! In her captivity she was happy, for she knew the Lord and knew that the prophet in Samaria, the great representative of Jehovah, could heal leprosy. She knew and she believed. The grace which filled the heart gave her also a desire to see the mighty Naaman healed; the same grace gave her power to bear witness.

And how the Lord used the simple testimony! The King of Syria heard of it and addressed a letter to the King of Israel demanding that he should recover Naaman from his leprosy. And Naaman departed with "ten talents of silver and six thousand pieces of gold besides ten changes of raiment." And the King of Israel, Jehoram, no doubt, was filled with fear, for he thought the King of Syria was seeking a pretext to quarrel with him. While he readily acknowledged that God alone has the power to heal, he did not look to the Lord nor did he think of the mighty prophet, whose very name declared that God is salvation. In helpless and hopeless terror, in the despair of unbelief he rent his clothes.

"And Naaman, captain of the host of the king of Syria, was a great man before his master, and honourable, for by him Jehovah had given deliverance to Syria; and he was a mighty man of valor, but a leper." Naaman was a hero by the world's standards; his outstanding qualities had gained him a name among men. Men erect statues in honour of those who excel. He was highly esteemed by his king and enjoyed the respect of his people. His valor and strength were known by all; even more, he had been a providential instrument in the hands of the Lord as liberator of his nation. What did he lack? Nothing, the world would say; everything, replies the believer. Man's most remarkable gifts, the highest position he can obtain, the greatest advantages to which he can aspire, are ruined, made void, by one single thing — sin. This man was a leper; his person bore evident uncleanness. What did the insignia of his dignity, all the outward glory of his power, serve to do, save to bring into relief the abject depth to which his illness had plunged him. Magnificent garments upon a cadaver only bring into relief the corruption they cover. Could he have a moment of satisfaction with the leprosy which was consuming his flesh and condemning him, in the end, to a sure death. Happy those who, like Naaman, are conscious of their state before God. Too often men are content to hide themselves from themselves and from others by covering their impurity with filthy rags, and thus they go on, closing their eyes to their condition as they press on to their inexorable fate.

What a contrast between the little maid of Israel (v. 2) and this man! A poor, insignificant being in the eyes of the world, separated from those who by nature would support her, and from all the blessing belonging to God's people, captive and a slave of Naaman's wife, standing in this humble position before her mistress, whereas he could lift up his head with pride before his king! What did this child have then? The world says, Nothing; the believer answers, Everything. She knew the prophet and the power of the Word of God which was in His mouth. "Oh, would," she says, "that my lord were before the prophet that is in Samaria!" Does she complain about her lot? She does not even think about it. She possesses a treasure which it is her happiness to communicate. Her faith knows no uncertainty. This is always the character of faith. If Naaman could be put into contact with the prophet, she knows "he would cure him of his leprosy." The child is a true evangelist. The evangelist cannot save a sinner, but he can show him the way of salvation; he interests himself in the sinner's lot, and love is his motive in acting. He does not think of himself, however despised his own circumstances may be, but possessing a well-being he esteems above all else, he understands the misery of others and with thorough conviction offers them that which can make them blessed. "I would to God," said the apostle Paul to King Agrippa, "that … thou … should become such as I also am, except these bonds."

1908 177 16. The cleansing of this Syrian leper was indeed a wonderful witness to the sovereign grace of the God of Israel, a witness not without blessing to the Gentile, if disregarded by His people. "The law of the leper in the day of his cleansing," as set out in Lev. 14, was no longer known in Israel, for though there were many lepers in the land, none of them were cleansed. And where was either priest or sacrifice that God could own? The ministry of Elisha was outside the nation's ritual, such as it then was. The altar of Elijah had testified in its day (1 Kings 18), but where afterwards do we read of it? It is a serious thing when the ordinary channel of blessing, because of its defilement, can no longer be made use of, for grace must maintain its own character of holiness, and will be neither hindered nor defiled by human interference. So, as we review the miracle now before us, we cannot but feel that for this reason it was that Elisha avoided reference to the Mosaic rite.

Let us now examine for a little the details of our chapter as affording a representative case. "Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him Jehovah had given deliverance unto Syria: he was also a mighty man of valour, but a leper" (2 Kings 5:1). Here we have an experienced soldier, an able general, a successful man, justly esteemed, honoured, and rewarded, by his master. His name signifies "agreeableness," and Jehovah had used him to bring victory to Syria in chastisement of His own guilty people. We read, again and again, how in the time of the judges God was grieved for the misery of His people, and raised up one and another to deliver them from their oppressors. Not because Israel deserved deliverance, but because He pitied them. So, here, the distressed condition of the Syrians had appealed to the tender mercy of Jehovah. God had permitted Israel in the reign of Ahab to defeat the Syrians repeatedly (1 Kings 20). "And there came a man of God, and spake unto the king of Israel, and said, Thus saith Jehovah, Because the Syrians have said, Jehovah is a god of the hills, but he is not a god of the valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that I am Jehovah" (1 Kings 20:28). Three years after, when Ahab attempted to recover Ramoth Gilead out of the hand of the king of Syria, Israel was scattered and Ahab slain. Jehoshaphat, in guilty league with Israel's wicked king, was nevertheless delivered, "so as through fire." Subsequently recovered, Ramoth Gilead appears again in the possession of Israel, who used it as a military centre.

Coming back to our chapter, however, we read that Jehovah had granted deliverance to Syria, by one that was a leper. However great the victory, yet Naaman could not get away from the bitterness and sorrow of his being "a leper." This marred everything. Man in his best estate betrays the sin of his nature, and the dreaded, inevitable end is constantly in his thoughts, and casts its shadow on all earth's glory. Death! And after death, the judgment! The greatest measure of worldly success and prosperity cannot shut out the gloomy prospect from the soul. Indeed, they only increase its terror, for while death itself may come as a relief to the wretched and the poor, the wealthy and honoured naturally cling to what vainly satisfies them here, with nothing beyond but eternal judgment! The soldiers of Naaman had brought into their lord's house one who was indeed a messenger of mercy. A captive out of the land of Israel, this little maid waited on Naaman's wife. "And she said unto her mistress, Would God my lord were with the prophet that is in Samaria! for he would recover him of his leprosy."

Touching Naaman himself, it is evident that he is a type of man at his best estate; or, to speak more exactly, he is presented first according to the estimate of man, and then according to that of God. Three personal particulars are emphasized. He was a "great man;" he was also a successful man, "honourable, because by him the Lord had given deliverance unto Syria." And he enjoyed a good repute from his own personal qualities — "He was also a mighty man of valour." (v. 1.) These three things in combination give a perfect human picture, and would make their possessor the object of admiration or envy in any worldly circle. Naaman in the eyes of his fellows would have attained the summit of human ambition. The world had nothing left to give to this valiant, successful, and rewarded soldier. He ought therefore, if it were possible, to have been a supremely happy man.

But looking at Naaman from God's point of view, judging him according to God's estimate, what is the result? It is summed up in one word — he is a leper. Ah, how sad the contrast between God's thoughts and man's! The one whom men admire, caress, and envy, is pronounced by God to be a poor leper: "For there is no difference: all have sinned, and come short of the glory of God." (Rom. 3:22-23.) The leprosy is the type of the evil in the flesh, which has broken out, and covered the whole man with the pollution and guilt of sin. Naaman thus, as seen of God, is nothing but a poor guilty sinner; and just because he is such, he is the fitting object of God's sovereign grace and mercy.

It is evident, it may be remarked in passing, that we have in the whole narrative a foreshadowing of this dispensation. One sentence, indeed, in the first verse reveals it. It says that the Lord had been working by Naaman on behalf of Syria — Syria, the open enemy of the people of God. This shows the awful condition into which Israel had fallen, and doubtless prefigures the times of the Gentiles. This fact gives a special character to the dealings of God with Naaman as recorded in this chapter.

In Naaman we see man at his best estate. Socially he was "a great man "; officially he was a successful man; personally he was a brave man. Such was Naaman before the world. Nevertheless, the one who is the favourite of the king, and the hero of the people, is pronounced by God to be a leper. In a twofold way leprosy is a fitting type of sin. The loathsomeness of the disease sets forth the defiling character of sin, constituting man a sinner in nature. The incurable character of the disease, sets forth the hopeless condition to which sin reduces a man. As fallen men we are not only sinful in nature, but also without strength to change our state. If we are to be blessed, we are shut up to the grace of God. Thus the word runs, "By grace are ye saved, through faith … not of works" (Eph. 2:8).

Thus his disease, coupled with his helpless condition, constituted Naaman a fitting object for God's sovereign grace and mercy. That which gave Naaman such a great place before the world had no value in God's sight. The Lord, who, in His day (Luke 4:27), uses Naaman as an illustration of grace reaching a Gentile, does not say there were many great men, and honourable men, and men of valour. None of these qualities would have made men suited objects for grace: therefore He says, there were many lepers.

Elisha goes also beyond the borders of Israel in dispensing the blessing of which he is the instrument; and, when the king of Israel is troubled at Naaman's coming, Elisha heals the leprosy of this Gentile, who is brought to acknowledge Jehovah, the God of Israel, as the only true God. The Lord Jesus points out the sovereign grace of God on this occasion, which, overstepping the narrow limits of Israel, and, owning no longer their rights, acts towards the Gentiles in the way of election.

He then gave two Old Testament examples of God's pure grace, not shown to the proud nation Israel, but to Gentiles at a time when the need was deeply felt. First, though there were many widows in Israel in the time of Elijah the prophet, yet in time of need Elijah was sent to none of them, but to a Gentile woman in Sidon (vs.25-26). She was blessed through this and saved from dying from hunger. The second example was of Naaman the Syrian who came to Elisha at a time when there were many lepers in Israel. Again, no Israelite was healed, but Naaman received this great blessing (v.27). This is the Word of God which was in Israel's possession, and both cases are most striking in the fact of grace being shown to Gentiles.

And Naaman's wrath and indignation were stirred by Elisha's command. The great and mighty captain with his treasures expected a different reception from the prophet. He expected him at least to do what heathen priests with their enchantments did, to call on the name of the Lord his God and strike his hand over the place of leprosy. He rejects the remedy which grace had provided because it humbled him into dust and stripped him of his pride. It is just this the sinner needs. Naaman had to learn that he was nothing but a poor, lost leper. All his silver and gold could not purchase cleansing for him. He needed humiliation and the obedience of faith. And so he learned as his servants reasoned with him, and instead of returning in a rage to Damascus as the helpless leper, he obeyed the given command and dipped himself seven times in Jordan--"and his flesh came again like unto the flesh of a little child, and he was clean." Jordan is the type of death, as we saw in the study of Joshua. Our Lord was baptized by John in that river, for He had come to take the sinners' place in death. Naaman bathing in Jordan typifies death and resurrection in which there is cleansing and healing for the spiritual leper, but it is the death and resurrection of our blessed Lord. As we believe on Him who died for our sins according to Scripture, and was raised for our justification, we are born again and made clean. It is the one way of salvation, the only way, revealed in every portion of God's holy Word. "Saved by grace through faith (in Him who died for our sins), it is the gift of God, not of works, lest any man should boast."

And the blessed results of true salvation are seen at once in Naaman the Syrian. He is fully restored and healed. He stands now before the man of God, no longer the proud, self-trusting Naaman, but an humble believer. He confesses the Lord with his lips. He offers also a gift to Elisha. ("A blessing" means a gift.) He could not give anything to effect his cleansing, but after the healing he offered willingly. But Elisha refused the reward offered to him. He had freely received and freely he gave (Matt. 10:8). Then he requested "two mules' burden of earth." This was to be used to build an altar unto Jehovah in Syria. It was an outward expression of his faith and would be a testimony among the heathen that there is but one Lord to be worshipped. And there was the tender conscience (verse 18). Finally he departed in peace. "Go in peace"; the same words our blessed Lord used repeatedly. And Gehazi's covetousness earned him the leprosy from which grace had delivered the Syrian Gentile. The story is full of solemn lessons.