If you have to boil down a person’s life to its most irreducible form, what would you say? In some ways, that depends upon the person–he or she was encouraging, unselfish, critical, dishonest, successful, famous, stingy. In another way, each of us could be described in the same way.
Neal Pollard
If you have to boil down a person’s life to its most irreducible form, what would you say? In some ways, that depends upon the person–he or she was encouraging, unselfish, critical, dishonest, successful, famous, stingy. In another way, each of us could be described in the same way. Romans 3:23 captures that when it says, “For all have sinned and come short of the glory of God.” At some point, it is inevitably said of you and me, “They were a sinner.” Consider Naaman. Captain, whose life is recorded for us in 2 Kings 5. Great man. Highly respected. Victorious. Valiant warrior. “But he was a leper” (1).
His accolades and accomplishments could not change that. His earthly king could not change that (5). His horses and chariots could not change that (9). His own intelligence and opinions could not change that (11-12). The only thing that solved his terminal problem was acting on his faith in God’s Word. Elisha gave him simple instructions: “Wash, and be clean” (13). When he got over his impulsive fury and considered the good counsel of those around him, “he went down and dipped himself seven times in the Jordan, according to the word of the man of God; and his flesh was restored like the flesh of a little child and he was clean” (14). Now, it could be said of him, “He was clean.”
We often make this story an Old Testament illustration of baptism. It fits perfectly in that application. But, let’s not let ourselves off the hook. When God’s Word goes along with our will and desires, it’s not a problem to obey. But, when it challenges us to do what is against our flesh, our nature, and our own will, that’s when character is defined. That’s where the heart is proven. The reaction God is looking for, it seems, is “humility.” As James puts it, “This you know, my beloved brethren. But everyone must be quick to hear, slow to speak and slow to anger; for the anger of man does not achieve the righteousness of God. Therefore, putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls. But prove yourselves doers of the word, and not merely hearers who delude themselves” (1:19-22). To his credit, Naaman did that. May I have a humility like that, too.
One wonders if perhaps Elisha saw Gehazi as being to him what Elisha was to Elijah, an heir-apparent to his own work. Indeed, Gehazi had been with him from at least since the miracle with the Shunammite woman (2 Kings 4:12), witnessing God’s providential care of the prophet, seeing Elisha raise the dead (4:32ff), and now the curing of Naaman’s leprosy (5:1-14). Gehazi had seen God’s power firsthand in incredible ways. He had to be aware of Elisha’s inclination to execute justice on the ungodly–from disrespectful lads to the rebellious Moabites. But Gehazi had some internal problems, moral weaknesses that would literally plague him. Notice 2 Kings 5:15-27.
First, he rationalized (20). Elisha had continuously shown his faith in God’s ability to provide. Naaman generously offers to give the prophet a handsome reward. Gehazi witnessed Elisha’s refuse to “take a present” from the army captain (16). Elisha was more focused on Naaman’s physical and spiritual cleansing. Rather than trusting God’s provision, Gehazi saw an opportunity for himself. He thought to himself, “As the Lord lives, I will run after him and take something from him” (20). We get in a lot of trouble when we feed our desires for what we want and work to convince ourselves it is the right thing to do. Maybe Gehazi forgot about Achan (Josh. 7:20-21). Remember this warning: “Every man’s way is right in his own eyes, but the LORD weighs the hearts” (Prov. 21:2). In other words, we can find a way to justify any sin in our hearts, but God sees through it. So it was with Gehazi.
Second, he premeditated (21). He chases Naaman down. How often he rehearsed the story he was about to share, we don’t know. But even if he made up the story on the spot, it was in his heart before it was on his lips. Later, the prophet Isaiah would warn, “Woe to those who deeply hide their plans from the Lord, And whose deeds are done in a dark place, And they say, “Who sees us?” or “Who knows us?” (29:15). Micah adds, “Woe to those who scheme iniquity, Who work out evil on their beds! When morning comes, they do it, For it is in the power of their hands” (2:1).
Third, he lied (22). Up to this point, Gehazi’s sin was personal and internal. At any point, he could have reversed course with a penitent heart. He could have repented of his coveting. He could have stopped his pursuit. Instead, he catches up with Naaman, who asks him what’s wrong. Then, he audaciously tells this whopper: “My master has sent me, saying, ‘Behold, just now two young men of the sons of the prophets have come to me from the hill country of Ephraim. Please give them a talent of silver and two changes of clothes’” (22). He must have been very pleased when Naaman gave him even more than he asked for. Maybe, the rationalizing servant even convinced himself God was with him since things were turning out so well for him financially.
Fourth, he covered up (24). After the deed was done and he was returning to his “day job,” Gehazi gives evidence that he knew he was dead wrong. He went to his house before returning to Elisha, and he dropped off his stash before nonchalantly “went in and stood before his master” (25a).
Fifth, he lied again (25-26). Elisha does something we’ll see again in the case of Peter and Ananias and Sapphira (Acts 5:1ff). The prophet asked him where he had been and Gehazi lies to him. Lying is a cascading crime. Usually, it requires more lies to protect the previous ones. Unfortunately for Gehazi, Elisha already knew the truth. Would things have been less severe for the servant if he had come clean? We’ll never know.
Ironically, a heathen obeyed God and was cleansed. Now, a servant of God disobeyed Him and was sullied with the stain of his sin. He found out what Moses once told Israel: “…you may be sure that your sin will find you out” (Num. 32:23). The leprosy of Naaman clung to him and would on his descendants forever (27). Thus ended the story of Gehazi, special servant of the mighty prophet. Thus began the story of Gehazi, the terminal leper.
We live in an age where the moral compass of the world is broken. As we are in the world, we find ourselves tempted to abandon “true north.” It is so important for us to stay vigilant (1 Pet. 5:8), keeping our conscience sensitive (1 Pet. 3:16) and our motives pure (1 Chron. 28:9; 1 Th. 2:3). The world needs examples of moral strength, in an age where rationalizing evil, plotting evil, and doing evil are commonplace. Honesty, integrity, unselfishness, humility, and the like are qualities the world will not find within. They will have to see it reflected in the lives of people whose ethics derive from God and His Word.
Minimalism is a term often associated with the arts and humanities. It can also be a term used to describe a lack of decoration or adornment in design. One notes that minimalism features everywhere today, from webpage design to people’s desire to live in tiny houses. Despite sounding like a paradox, I suppose one can make the case that minimalism is the ultimate form of refinement. Even Leonardo DaVinci allegedly proclaimed that simplicity is the art of sophistication.
Since minimalism appears to be beloved, why is it so difficult to share the simple Gospel to a postmodern world? What could be more straightforward than the Gospel of Jesus Christ? Paul distilled it to three topics about Christ, even though each of those topics can fill volumes of their own accord (cf. 1 Corinthians 15.1ff). Yes, the Gospel, at its core, is the death, burial, and resurrection of Jesus Christ. Our salvation is contingent on symbolically reenacting His death, burial, and resurrection (Romans 6.3-6). Indeed, the salvation plan is so simple that kids sing a song detailing those steps to the tune of “Pop Goes the Weasel.”
Yet, when it comes to religion, complex human emotion appears to trump Divine simplicity. Ask Naaman. When told how to cure his leprosy, Naaman balked. The prophet told him to dip himself seven times in the Jordan River to cleanse his leprosy. Naaman stormed off.
“Behold, I thought, ‘He will surely come out to me and stand and call on the name of the Lord his God, and wave his hand over the place and cure the leper.’ Are not Abanah and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean?” (2 Kings 5.11-12 NASB1995)
Luckily, Naaman’s wise servants were not turned away by simplicity. They reminded their master he would do any great thing to cure his leprosy. So, why not just wash? (2 Kings 5.13) Similarly, I do not think that telling people to be immersed so that they can wash away sins and call on the Lord’s name (Acts 22.16) is a matter of complexity. It is simple. The stumbling block for those unwilling to obey is typically prejudices and fears. They think another way is better. Perhaps, this other way was taught to them by a dear, departed loved one. They do not want to “condemn” their relative by obeying the Gospel.
However, obeying the Gospel is not an act of judgment. In rendering obedience, I am demonstrating a good conscience before God (1 Peter 3.21). We allow God to take care of the implications and trust, like Abram, “Shall not the Judge of all the earth deal justly?” (Genesis 18.25 NASB1995). No doubt, if that loved one who taught us something differently had the opportunity to be preached the simple Gospel of Jesus Christ, then they would have obeyed too.
If time permitted, I could expound upon other areas in which human emotion overly complicates the minimalism of God’s Divine plan for items such as worship. Yet, as with the virtue I am extolling, minimalism, it is best to keep this focused and concise. We should not be surprised that God would make the most critical things, like salvation, simple for us all to understand. Minimalism, experts remind us, is user-friendly and accessible. That is why we like it so. And it is also why God, the Master Designer, set up things so that the simplest among us can gain wisdom from it (Psalm 19.7).
Indeed, what can be more minimalist than the Gospel?
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