Good News in a Bad News World

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The following message by Alistair  Begg is made available by Truth For   Life. For more information visit  us online at truthforlife.org. Can I ask you to take your Bibles and  turn with me again, this time to the   Old Testament, and to 2 Kings 5—2 Kings 5:1: “Now Naaman was commander of the army of the   king of Aram. He was a great man in the sight of  his master and highly regarded, because through   him the LORD had given victory to Aram. He  was a valiant soldier, but he had leprosy.  “Now bands from Aram had gone out and … taken  captive a young girl from Israel, and she served   Naaman’s wife. She said to her mistress, ‘If  only my master would see the prophet who is   in Samaria! He would cure him of his leprosy.’ “Naaman went to his master and told him what the   girl from Israel had said. ‘By all means, go,’  the king of Aram replied. ‘I will send a letter   to the king of Israel.’ So Naaman left, taking  with him ten talents of silver, six thousand   shekels of gold and ten sets of clothing. The  letter that he took to the king of Israel read:   ‘With this letter I am sending my servant Naaman  to you so that you may cure him of his leprosy.’  “As soon as the king of Israel read the letter,  he tore his robes and said, ‘Am I God? Can I kill   and bring back to life? Why does this fellow  send someone to me to be cured of his leprosy?   See how he is trying to pick a quarrel with me!’ “When Elisha the man of God heard that the king   of Israel had torn his robes, he sent him this  message: ‘Why have you torn your robes? [Make] the   man come to me and he will know that there is a  prophet in Israel.’ So Naaman went with his horses   and chariots and stopped at the door of Elisha’s  house. Elisha sent a messenger to say to him, ‘Go,   wash yourself seven times in the Jordan, and your  flesh will be restored and you will be cleansed.’  “… Naaman went away angry and said, ‘I thought  that he would surely come out to me and stand   and call on the name of the LORD his God,  wave his hand over the spot and cure me of   my leprosy. Are not Abana and Pharpar, the  rivers of Damascus, better than any of the   waters of Israel? Couldn’t I wash in them and be  cleansed?’ So he turned and went off in a rage.  “Naaman’s servants went to him and said,  ‘My father, if the prophet had told you to   do some great thing, would you not have done  it? How much more, then, when he tells you,   “Wash and be cleansed”!’ So he went down and  dipped himself in the Jordan seven times,   as the man of God had told him, and his flesh  was restored and became clean like that of a   young boy.” Amen.  Now, before we consider this  passage together, a word of prayer:  Now, “make the Book,” we pray, “live to me,  O Lord, show me Thyself within Thy Word,   show me myself and show me my Savior,  and make the Book live to me.” Amen.  “Once upon a time.” Those memorable  words from childhood are a cause of   joyful reflection for those of us who were the  happy recipients of stories being read to us,   especially as the day would end. Just the opening  phrase was enough to get our imaginations firing,   and whether it was in the realm of fiction or of  fantasy, nonfiction, whatever it might’ve been,   we loved to have a story told to us. And we  used to wait eagerly and expectantly, in the   hope that it was going to end the way we loved for  it to end, the way that allowed us to go to sleep   happy and contented, with the closing phrase,  “And so they all lived happily ever after.”  And now we’ve become adults, and we still love  stories—fiction and nonfiction. And because I know   how much so many of you like stories, I thought  that I would turn you to one of the great stories   in the Old Testament. And we have just read a part  of it here in these opening verses of 2 Kings 5.   It’s the story of a man called Naaman. Now, as we’ve grown into adulthood,   we know that not all of the stories end with such  happy conclusions. For there is so much in life   that is marked by pain and by sadness. Indeed,  there is a lot of bad news. It’s not all bad news;   we know that there are many joys—much that  we share that gives us a smile and a spring   in our step. And yet the fact of the matter  is that even a cursory reading of our daily   newspapers confronts us with the pain and the  emptiness that is so much a part of life for us.  For example, in Friday’s paper, just culling one  or two things… There is such a sense of sadness   that pervades the newspaper. Nothing sadder for me  than a tiny piece on the Metro page that simply is   headed “Body Found in Trunk”—the tragic story  of a man whose body had been decomposing in the   back of a car for eight weeks before it was  discovered. When the rental company came to   take it out of the police pound to put it into  service, they checked it over, opened the trunk,   and they didn’t find old tools lying around;  they found an old body lying around—the body   of a thirty-six-year-old man who had been shot  through the head and the chest. And you read that   and you say, “Hm, this is bad news.” You read  a phrase like, “Well, I think the motive was   that they just felt like he had more than they  did,” and you scan back to the beginning, and   you realize that this is the story of a man who  gets up hearing his front door broken down, and   before he has a chance to defend either himself  or the members or the contents of his house,   he is brutally murdered, shot through the chest,  keenly anticipating his [thirty]-seventh birthday.  And then you look at the work that is being done  amongst the homeless, the provision of housing for   them, and you say to yourself, “It is good to  be a part of a society that cares for homeless   people like this.” And we want to stand by that,  and we want to ensure that folks have an adequate   opportunity in life and can get a good beginning,  and we applaud those who put their ingenuity and   their engineering and their finance to providing  the kind of housing that would make it possible   for these individuals. And then you open the  paper, and you read, “Developers Plead Guilty to   the HUD Fraud,” and you discover that those who on  the surface were engaged in the altruistic acts of   human kindness were actually involved in culling  for themselves the fruits of their own greediness.  I put it to you that we are in need of some  good news in a bad news world. For there is,   even in the best of our days, a plaintive song  which seems to play in the back of many of our   minds. There’s a sort of sad music of humanity. I  don’t mean the up-front and honest acknowledgement   of it. Do you realize how long ago it was  that Barry McGuire sang “Eve of Destruction”?  The eastern world it is explodin’, Violence flaring, [and] bullets loadin’,  You’re old enough to kill but not for votin’, You don’t believe in war,   [but] what’s that gun you’re totin’? And even the Jordan River has bodies floatin’,  But you tell me over and over  and over again, my friend,  Ah, you don’t believe we’re  on the eve of destruction.  Some of you aren’t old enough to remember that.  But you are old enough to have listened to the   song that was popularized by Anne Murray: I rolled out this morning, the kids had the   morning news show on; Bryant Gumbel was   talking about the fighting in Lebanon, Some senator was squawking about the economy;  It’s gonna get worse, you see,  we need a change of policy. There’s a local paper rolled up in a rubber band,  One more sad stories, one more than I can stand; Just once how I’d like to see the headlines say,  “Not much to print today, can’t  find nothing bad to say,” because Nobody robbed a liquor store  on the lower part of town,  Nobody OD’d, nobody burned a single building down, Nobody fired a shot in anger,   nobody had to die in vain; We sure could use a little good news today.  And here in the heart of the Old Testament  is a good news story in a bad news world:   Once upon a time, there was a man called Naaman… Now, people say to me many times, “I find the   Bible such a confusing book. I’ve been told  that there are sixty-six books, and it covers   centuries, and it was written by a number of  authors, and I just find it all so perplexing,   and I don’t know where to begin.” Well, for  those who are confused by the Bible, I want   to tell you this: the Bible is ultimately one  story. There is one theme which runs through the   whole of this book, and it is the story of the  relationship between God and man—how it began,   how it was spoiled, how it may be rectified,  and how one day it’s going to be perfect.  “Fine,” says somebody, “but I would like something  a little more practical, you know. I don’t like to   live in the realms that are simply theoretical.”  I need to say again to you this morning that this   is the most practical of books. Because this  book is a mirror. This book is a map. When   we look into this book, we see ourselves. When  we look into this book, we discover the nature   and the cause of all of our troubles. And  what’s even better, we discover the answer   to the troubles that we face. Indeed, the story  of this book, the message of this book, is good   news in a bad news world. And it is wonderfully  illustrated in this story that we now consider.  I’d like to note with you three things  concerning Naaman: first of all,   to notice his context, and then to notice  his condition, and then to notice his cure. First of all, his context. We all have a context  in which we live—an environment, a framework,   the things that influence us, and the matters that  we enjoy, and the people with whom we spend time.   What do we know of the context in which Naaman  lived? Well, there are two things in particular   I would like you to notice. One is that Naaman  lived in a very desirable place. He lived in a   very desirable place. If you think of what is for  you the desirable place to live in in America,   then that’s where he lived. For me it is probably  Santa Barbara, so I imagine Naaman in Santa   Barbara—Montecito, to be exact. For you, it may  be somewhere else. But it was a really nice spot.  Syria was a delightful and a colorful country.  Damascus, the main city, was a city of wealth and   leisure. It provided all the kinds of cultural  attractions that men and women look for. There   was the beauty of art. There was the enjoyment  of music. There was all of the opportunity for   recreation that opened up before them. There  were two fine rivers which flowed down into   the center of the city—rivers which began in the  mountains of Lebanon, in all of their pristine   beauty and purity, flowing down into a fertile  oasis of trees. And it was down in this oasis,   in the lowland, that the city of Damascus had  been built. And if we’d been able to go back   in time to the period that is described for us  here, then we would’ve found Naaman exactly in   that context. And we would’ve said to one another,  “Boy, this is a nice place to take a vacation,   and this would be an unbelievable place to  stay.” He lived in a very desirable place.  Secondly, we’re told that he enjoyed an enviable  position. Look, if your Bible is open, and you can   see this for yourself. First of all, he had power.  He was a commander. He wasn’t a private or a lance   corporal or a corporal or a sergeant; he was a  commander. And he was a commander of the king’s   army. And as a result of that, he had people  who reported to him, just as many of you do this   morning, here. He was responsible for people’s  lives, just as some of you are this morning. And   his position was a powerful position. It was also a prestigious position,   insofar as we are told that “he was a great  man in the sight of his master.” You see,   the king would have a lot of people who were  under his sphere of influence—indeed, they were   all under his sphere of influence—but he wouldn’t  regard them all as great. But we’re told here that   when the king looked at Naaman, he regarded Naaman  as “a great man.” It wasn’t simply that the people   looked up at him and said, “My, what a great man  Naaman is!” but when the king upon his throne   looked upon Naaman, he viewed him as a great man. He was in an enviable position; it had power and   prestige. He was highly regarded, and particularly  because he was “a valiant solider.” He was,   if you like, a “Braveheart” in his own  generation. And people understood that.  And also, in his enviable position, he had  possessions. They usually come with power   and prestige, and in his case they had. When you  simply read in verse 5 all that he was able to   take on his journey in search of a cure, you  realize that he had a lot of stuff. I was only   able to do a little bit of calculation, and  you know how poor my calculations are, and   so I stopped, but I was already up in hundreds of  thousands of dollars, when you calculate the price   of an ounce of gold on the market at the moment.  I didn’t take time to look up the silver, but we   were close to three quarters of a million in gold,  we added into that the silver, then you’ve gotta   put the fine clothing in—and this guy had cash! In fact, from any angle, Naaman had made it.   Naaman was living the American Dream before  America was dreamt of. He had power. He had   prestige. He had possessions. He was like Richard  Cory, made famous in the song of Paul Simon:  They say that Richard Cory owns  one-half of this whole town,  And with political connections  he spreads his wealth around;  Born into society, a banker’s only child, He had everything a man could want—power,   grace and style. That was Naaman. He’d be on the front of   People magazine. He’d be at all the right parties. But when we’ve said all of that, we haven’t said   the most significant thing about Naaman. Because  that comes in the final phrase of verse 1,   and it is introduced with the word “but.” You  will notice that. He was “great,” he was “highly   regarded,” he was victorious, he was “valiant,”  but he “had leprosy.” There was one dimension to   Naaman’s existence which cast long shadows over  everything else that he enjoyed. All of his proud   achievements were somehow or another dimmed by  this one factor. When people thought of him,   yes, they knew him as powerful and prestigious  and a man of wealth and worth, and yet they   knew one thing about him: “Naaman has leprosy.” Well, I said our second point was his condition,   and we’re clearly there. His context is that he  lived in a very desirable place and he assumed a   very enviable position. And don’t miss the  point this morning, ladies and gentlemen:   by any stretch of the imagination,  if you’ve traveled the world at all,   you know that even at our most impoverished in  this group, we live in a very desirable place,   and we enjoy very enviable positions. But what was  his condition? Well, it was simply this: that he   was leprous. That he was leprous. And so all that  he enjoyed, all the variety of his opportunities,   all the benefits of his possessions, could not  come close to tackling his problem. There wasn’t,   if you like, anything that he was able to  do. And the leprosy was spoiling his life.  “Oh,” you say, “this is very interesting so  far. Never knew this was in 2 Kings 5. Never   knew about a man called Naaman. Didn’t realize  there were three a’s in his name. But you know   what? Are you ever going to sort of bridge  the gap between the late twentieth century and   wherever we are here? Because after all, this is  historically interesting, but this is practically   and personally irrelevant,” some people are  saying. “I didn’t want to come here and listen   to a historical lecture.” No, I’m glad, because  I didn’t plan to give one. And let me explain to   you: Naaman’s condition was a spoiling, spreading,  ugly condition. A spoiling, spreading, separating,   ugly condition. It is a classic biblical picture  of the condition of men and women this morning in   the United States of America—the condition that  the Bible calls sin. And it is here, earthed   in the Old Testament, an amazing illustration. And this is the point of contact: the physical   condition faced by Naaman is a picture of  the spiritual condition faced by each one   of us. Each of us is aware this morning  that whatever else is in doubt, man is   not today the way that God intended him to be. Well, the Bible is absolutely clear. The Bible   says this: that in the beginning, when  God made the heavens and the earth, when   he planted man and woman in the garden of Eden,  everything was good. There was no disappointment,   there was no unhappiness, there was nothing wrong  at all. It was, if you like, to pick a word again   from the ’60s, “groovy.” It was groovy. You  remember groovy? “59th Street Bridge Song”:  Slow down, you move too fast, We’ve got to make the morning last,  Kicking down the cobblestones, Looking for fun and feelin’ groovy. I got no needs to do, No promises to keep,  I’m dappled and drowsy and ready for sleep; Let the morning time drop all its pleasures on me;  Life, I love you, All is groovy.  Right? Hey lo, lamppost, what’cha knowin’?  I come to watch your flowers growin’; Ain’t ya got no rhymes for me?  Doot-in doo-doo, feelin’ groovy. And that is exactly what it says. It was as   groovy as it gets in the garden of Eden. Perfect!  And then, read the story for yourself—homework,   the early chapters of Genesis. And  sin enters into the human condition,   and suddenly there is death, suddenly there  is murder, suddenly there is sexual abuse,   suddenly there is absolute chaos. And suddenly  life is robbed of its wholeness, its completeness,   and its perfection. And that is why this morning,  dear folks, when each of us describes our context,   and we’re able to say of ourselves, “Well, you  know my name is So-and-So, and I have done this,   and I have been there, and I’ve achieved this,  and I’ve earned that, and I live there, and I   visit here,” and so on, at the end of all of that,  we’re heading inevitably for the little word but.  And the word leads us into the fact of our  condition that’s clearly ours as was Naaman’s   leprosy, framed for us in Romans 3:23: “All have  sinned and fall[en] short of the glory of God.”   Leprosy was no respecter of Naaman’s status. And  sin is no respecter of yours or mine. The reason   the Bible says “all” is because it means all, and  because it is all. And there is not a man or a   woman or a young person in this building at this  moment who is free from that inclusive phrase.  And it is this sin which detracts from our  happiness. It is this sin which finds us living,   many of us this morning, with great  regret—wondering why it is that we   cannot wash out, as it were, the spots of our past  existence, living with guilt, living with fear,   living with a deep-seated resentment and anger,  living with a sense of emptiness, living with a   sense of aloneness. And no matter what we try  and do, and no matter where we’re able to go,   still this plaintive song, this melody,  keeps playing in the back of our heads.  There wasn’t a chariot, you see, that Naaman  could ride, there wasn’t an outfit that Naaman   could wear, that could cure the condition that  was so obvious to him every time he took a shower.   And there’s not a car that you and I can buy and  drive, there’s not an Armani suit that you can go   out and purchase and wear, that will take care of  the settling dust of sin, which spoils and spreads   and separates, detracts from our happiness, and  frankly, makes us ultimately positively unhappy.  Why are men and women today so unhappy  in our world? Why so many gloomy faces?   Why in this land of great opportunity are men  and women the way they are? Why is it that on   university campuses there is so much deadness and  futility and failure? What is the reason? Well,   psychologists and sociologists are  at all kinds of extremes to provide   an answer. And the Bible is very, very clear. And sin is ugly, as sure as leprosy was ugly.   No matter how we may try and dress it up, sin is  downright ugly. They may try and make sexual sin   look attractive on the inside pages of the Friday  Plain Dealer, but it is downright ugly. They may   make greed look something very attractive, but  it is downright ugly. And so it is that many of   the ugly buildings through which we walk in the  architecture of our days, and many of the strange   artistic representations that have emanated  from the mind of our contemporary thinkers,   stress for us the great disengagement of  life, the great incongruity of so much,   and before us is a picture of our own human  condition. So much that is marked by ugliness.  It doesn’t matter who we are, it doesn’t  matter where we are, it doesn’t matter when   we lived. Sin is not an intellectual problem;  it’s a moral problem. That’s why, you see,   no matter how good your SAT scores were, they  weren’t good enough for you to deal with guilt.   If you could get a 1500 and be free from sin,  it’d be worth trying for, but you maybe got one,   and you know you can’t. That’s why financial  status can never take us high enough to get   beyond the cloud level that lingers as a result  of this terminal human condition. And when,   loved ones, this morning, we pare it all  away, the fact of the matter is that,   just like Naaman, we’re in deep trouble.  Ultimately, we’re just miserable sinners.  “Oh,” you say, “but I didn’t come here to hear  that. That’s downright offensive.” I know it is.   And I would never think to say it to you—unless,  of course, I was only trying to tell you what is   in this book. You see, it’s a concoction of  the late twentieth century to encourage men   and women to come to church so that you can tell  them how good they are—parade their successes and   tell them what a wonderful job they’re doing and  everything. Because they go home and they say,   “I don’t know why that fellow says that, because  I’m not as good as that. My wife knows I’m not,   my children know I’m not, my boss and my employees  know I’m not. I’ve got a problem here. There is a   plaintive melody in the back of my mind. What in  the world is the problem?” Well, I gotta tell you:   you’re a miserable sinner! Our lives are full  of jealousy and envy and lust and passion,   and without exception, we are suffering from the  leprosy of our souls. And there is nothing that,   in our success, will be able to cure it. Well, let’s go then to cure. His context   was that he was in a very desirable place  and he enjoyed a very enviable position,   much as many of us do. His condition was that he  had leprosy. That was true about him in such a way   that it made everything else just not as distinct.  His condition detracted from his happiness,   his condition made him unhappy, and his  condition was downright ugly. And that,   says the Bible, is exactly what is the state of  affairs with sin: it detracts from our happiness,   it makes us unhappy and is downright ugly. Well then, what of a cure? Well, the amazing   thing in this chapter is clearly this: that  Naaman obviously had the resources to kind of   get any kind of cure that he wanted. He would’ve  had access to the best physicians of his day,   he was aware of his condition, and he would’ve  been prepared, presumably, to go to any lengths to   effect a cure—because after all, he didn’t want  people talking behind their hands and saying,   “You know, the one thing that strikes me about  Naaman is that he has leprosy.” But he continues   to suffer, the disease gets worse, there’s nothing  that can be done; even the kings themselves are   somewhat baffled by the whole problem. Indeed,  they’re helpless to do anything to correct the   problem. He goes to his master the king, and his  master the king puts his best foot forward, and   he says, “Well, if you’re going to go, that makes  perfect sense. I will send a letter to the king of   Israel.” “Ah, very good, and thank you so much.” Now, all he’s doing is, he’s doing what he can   do. After all, kings write letters, and  they’re used to people pronouncing them:   “The king of Aram says this, and the king of  Israel says that.” And when the king of Aram   and the king of Israel have said what they have  to say, Naaman still has leprosy. And when the   president says what he has to say, and when the  Congress says what it has to say, and when we   pronounce legislation on this and legislation on  that, the fact of the matter is that we still live   with a terminal condition the Bible calls sin. And look at Naaman, and you look at our culture   this morning. Verse 7, the king of Israel reads  the letter, and he tears his robes and he says,   “Am I God? Can I kill and bring back to life?”  Surely there must be that within the heart of   any leader of our modern world, as they travel  the globe and as they seek to do what they can   do in public service—surely in the watches of  the night, they must almost physically tear   their clothes and say, “How can I deal with  this? How can I make an impact here? How can   we bring peace? How can we bring a cure? How can  we deal with these teenagers? Let’s have a curfew   law. Let’s try and get them home at night.  Let’s try and keep them away from this and   that.” And eventually they’re cast down to say,  “Am I God? Can I kill and bring back to life?”  You see, you only need a cursory reading of  history, in terms of sociology, to realize the   inability of humanity to fix things. It’s not  so long ago when men and women, especially in   Britain, were told that the reason that everybody  did these bad things was because people were   poor. And if they weren’t as poor, then they  wouldn’t steal, and they wouldn’t be jealous,   and so on, and so what we’ll do is, we’ll  work by legislation to deal with the problem   of poverty and to provide for them resources by  means of the welfare state and so on. And then,   said the sociologists, “When we deal with the  problem, of course, then we’ll have the cure.”  And now we have one of the most affluent countries  in the whole of western Europe, in Britain, and   what’re the sociologists give as an explanation  for all the greed and all the corruption and all   the murder? “Oh,” they say, “it’s because people  have far too much!” Before, they said, “the people   are working too long. It’s like slave labor, you  know. They’re at their work all the time. And   the reason they’re at their work—it makes them  angry, and it makes them spiteful, and so if we   would cure that, then we’d fix it. So let’s work  to get it down to forty hours, or thirty-five,   or whatever it might be, and give them all this  leisure time.” And now we say, “And why is it that   they’re doing all these bad things?” “Well,” they  say, “it’s perfectly obvious. It’s because they   have far too much time on their hands! We have  to find things for them to do.” And the fact of   the matter is, bewildered, they stand before these  external forces, all the time looking for answers,   and all the time looking in the wrong direction.  It is not that people are unaware of the fact   that they need answers; it is that they  just won’t look where they ought to look.  One of our local communities just put  out a lovely piece on the community:   all the fine things about the community, and what  there is in the community, and the central events,   and everything else. And I looked in vain in it  for the listing of a church or a synagogue. Now,   to some that may be insignificant, but it is  a perfect illustration of our culture today.   Never before would people have identified their  community without paying particular regard to the   place of the church in the center of the affairs  of men and women, but today it doesn’t even get   a listing. It’s a sideline. “We’re going to look  over here, and we’ll look over there. We’ll find   the answer in a council, or in a psychological  therapy group, or in something else, but oh,   for goodness’ sake, take all that church business  away out of the road. We know we have a problem,   but we for sure won’t be looking for it there.” The thing about Naaman is that it wasn’t that   there was no solution, but it was that  he was ignorant of where the solution   could be found. He was looking for something  grand, something that would fit his status,   something that would leave him with a bolstered  sense of self-esteem. And we’re no more   ready for such a cure than was Naaman. Let me say two things about this cure,   and then I’m finished. First of all, that the cure  came from an unexpected source. It came from an   unexpected source. Verse 2: “Now bands from Aram  had gone out and had taken captive a young girl   from Israel, and she served Naaman’s wife.” What  was her name? We don’t know. How old was she? We   haven’t a clue. Was she prominent? Absolutely not.  Did she figure in the courts of Naaman? Definitely   not. She was, if you like, the lady that came  over on Tuesday and Thursday mornings and did   two or three hours for his wife. He was usually  gone at business, never saw her, came home,   knew that someone had cleaned the bathroom up, was  thankful for it, but she was irrelevant to him.   She had no place in his existence. So if you have  a pressing problem and you need a cure, and you’re   used to being able to go to kings and senators and  congressmen, and you’re used to being able to find   the answer at the level of high society, and you  anticipate that it will come from the boardroom or   from academia, then the last place in the world  you’re gonna look is in a broom closet, right?  I don’t want to be unkind to you this morning,  but some of you remain outside of the kingdom   of God because you, like Naaman, want somebody  to do some great religious thing for you that   fits your status. “Don’t you realize who I am?  I’m Naaman. I mean, can’t you see the limousines   that I’ve got parked outside your house here,  Elisha? I mean, this isn’t just some flea-bit   general from anywhere. I am directly under the  command of the king of Aram. I have power. I   have prestige. I have possessions. Indeed,  I’m prepared to give you the possessions,   and I expected that the least that you would  do, Elisha, is just come out of your house,   for goodness’ sake, stand beside me, wave your  hand over the spot, and cleanse me of my problem.”  Do you know how many people believe that that’s  the way you deal with the problem of sin? You   go find a religious man, you park your car  outside his house or outside his church,   you put your money in the bucket, and you ask  him to come out and wave his hand over the   spot and fix you up. It will never, ever  happen. Never. No one was ever cured of   spiritual leprosy as a result of a religious  ceremony performed by a presumably religious   individual. And so there is no expectation  to look in this lowly place for a cure.  Now, you see, this is the glory of the gospel, is  it not? If you think about it and just follow the   line through, here you’ve got these great  empires of Assyria and the empires of the   Chaldeans and Babylon and Egypt, and these are  the great building blocks of secular history, and   then you’ve got this funny little insignificant  strip of real estate called Palestine. People   look at this and say, “Palestine? It’s nothing.  What would ever come out of Palestine?” And the   answer is that right out of Palestine came  the solution for the condition of Naaman.  Isn’t it the same thing as humanity scans  the horizon, looking for a Messiah? “Now,   we know that there’s presumably someone who  will come, someone who will triumph and reign,   and someone that we can look to who will be a  leader. We might look for him in this place or   that place or the other, but not in Bethlehem.  Not in Bethlehem Ephrathah, the least of all   the tribes of Israel —not the least. And if  in Bethlehem, at least in a semireasonable   establishment. And if in Bethlehem, at least  maybe in a nice room. But not, for goodness’ sake,   in a stable! You’re not telling me, Alistair,  that the answer to my condition ultimately takes   me to that cradle there in Bethlehem?” Yes! When he grew, didn’t they say the same thing?   “Can any good thing come out of… Nazareth?  You know, we don’t mind somebody coming from   Jerusalem. We don’t mind somebody even coming  over from Damascus. But why would we listen to   this character? He spends all of his time with  a rabble of poor people. He’s always hanging   around in pubs, and he’s with all these unsavory  characters. We thought that if he was the Messiah,   he’d get up with us, where we like to be. And when  he goes up to Jerusalem, we expect him to come up   with dignity, on a large white charger, but not on  a donkey. And we expect that when he is lifted up,   he will be lifted up on a throne, but not  lifted up on a cross.” And like Naaman we say,   “Nah. There are better places that I can  go. There are better solutions that I can   find—solutions which leave me with my  esteem, leave me with my ego, meet me   where I am. There will be none of this dumping  down in the dirty waters of the Jordan for me.”  Because, you see, not only did the  cure come from an unexpected source,   but the cure was frankly an unusual solution:  “[And] Elisha sent a messenger [which said],   ‘Go, wash yourself seven times in the Jordan.’” He  didn’t like it. Why? Because it hurt his pride and   it humbled him. He thinks he knows everything,  and he knows nothing. He was angry. Nothing   had happened the way he expected it. And yet he  sticks with his strategy, and he remains a leper.  Isn’t this amazing? I mean, here is a guy who,  for all that he has, has got one pressing problem.   He knows that more than any other thing in the  world, he wants to be rid of that problem. But   he wants to be rid of it on his own terms, in his  own way, and by his own say-so. So when someone   comes to him and says, “Listen, this is what you  have to do,” he is prepared to keep his problem,   to retain his self-esteem, rather than give up his  pride and be relieved of the scabs on his hands.  Naaman was absolutely insulted by the solution. He  regarded it as humiliating and as ridiculous. And   so do men and women this morning. When Paul writes  to the Corinthians, he says, in the preaching of   the cross, this news of the death of the Lord  Jesus, he says, “We preach Christ crucified,”   which is “a stumbling block to Jews and  foolishness to Gentiles.” In chapter 2 he says,   “The natural man does not receive the things of  the Spirit because they are foolishness to him.”  So I’m not surprised when I’m out, and perhaps  on the golf course, and I’m talking with one of   my partners, and I say, “You know, I believe that  the heart of the human problem is the problem of   the human heart.” “Oh,” they say, “that’s rather  profound.” I say, “Well, it’s not really. I just   got it somewhere, and I like to say it.”  And they laugh, and then we talk some more,   and I eventually say, “You know, I believe that  in the death of Jesus of Nazareth is the answer   to your problem and mine, and is the issue, is  the pivotal event, of all of human history.” And   at that point, by and large, people say, politely,  “Listen, I never heard anything as foolish in all   my life.” So if you feel that way, you’re already  in the book. It’s no surprise! You’re supposed to   feel that way. You see, you feel that way first. People this morning say, “You know, this America   is a great nation, and I was brought up with a  very nice mom and dad, and I’m grateful for that,   and I’ve always tried to put my best foot  forward, and really, the rivers in which   I can go and wash are a lot better than this  crummy stream, and I wish I’d never got myself   in here in the first place. And furthermore, I  think that I know what the Christian life is.   I think the Christian life is simply this: that  you imitate Jesus Christ. And so,” you say to me,   “that’s exactly what I’ve begun to do. I am  now trying to put his teaching into practice,   I am trying to come to church at least once  a week, and I am hoping that as a result of   having spruced up my act, got a little religion,  and tried to imitate Jesus Christ, tried to live   by the Sermon on the Mount, tried to put in place  the Golden Rule, that eventually God will reward   me for doing all those things. So I imitate Jesus,  he scores me, and then, depending on how I score,   he includes me in heaven or he leaves me out.” That is not good news. That is bad news. Indeed,   that is lousy news! You only need to think  about that for a couple of minutes. Because   what you’re saying is, going to heaven, being  cured of spiritual leprosy, is on the basis   of how good you can be. Well, the question is,  how good do you have to be? And the answer is,   perfect. So that cuts out a significant number  of us to begin with, does it not? So that is bad   news. And yet that is the news which is offered  from pulpit after pulpit after pulpit. And it is   a chronicle of despair: “Now, I want you this  week to go out and imitate Jesus Christ!” And   the average businessman says, “I can’t do it.” Of course you can’t do it! No more than you can   imitate Shakespeare, for goodness’ sake! You  can’t write Shakespeare’s sonnets unless the   genius of Shakespeare came to live in you.  You can’t imitate Jesus Christ unless the   life of Christ came to live in you. So the  good news is not the imitation of Christ;   the good news is transformation by Christ. See, what did Naaman bring? What did   he bring to the Jordan? His condition. “But he brought gold and silver and stuff.”  Yeah, uh-huh. And what good was  all of that? No good at all, right?  “Well,” you say to me, “are you  telling me that my morality,   and that my position in life, and my giving to  the United Way, this isn’t in the equation?”  Yeah, it is in the equation. You know what the  Bible calls it? “Filthy rags”! It calls it the   worst kind of dry cleaning. It is only when, like  Naaman, you and I are prepared to say, “‘Just as   I am, without one plea’ in my defense—save for the  fact that this Jesus, when he died upon the cross,   bore my punishment, took my pain, took all of  my badness, in his own body, so that I might   be cured as a result of his taking my condition.” Can you imagine a physician who healed like that?   You went to the doctor, and he diagnosed  the condition, and he said, “You know,   you have a tumor here under your arm.” And then he  said, “Here, give me that.” And the tumor appeared   on his arm, and your arm was immediately clean. You say, “This is a mystery. Could never be.” No,   of course it couldn’t be, but that  is exactly the mystery of the gospel.  Let me conclude by saying this to you:  Naaman came very close to dying as a leper,   ’cause he was angry—the way I would imagine  some are angry this morning. You’re angry   with the people you’re sitting next to, ’cause  you’re saying, “Goodness gracious, if they had   only told me what this was like, I would never  have shown up here.” And you’re already trying   to work out a diplomatic way to get as far from  them as you possibly can as quickly as you might.   And Naaman was angry—absolutely steaming! Can you  not imagine… I mean, you’ve gotta imagine the guy.   And yet his servant said to him, “Hey, Naaman…  Naaman, if the guy had asked you to do some   unbelievable thing, wouldn’t you have done it?” And the answer is yes. He had $750,000 worth of   gold he was ready to dump, a similar amount in  silver, and an unbelievable wardrobe. If the guy   had come out and said, “You know what? I wanted a  million and a half in gold, two million in silver,   I wanted fifty outfits rather than twelve,” Naaman  would’ve said, “Go back and get the stuff.” In the   same way that if I said to you this morning, “Let  me tell you the way into the kingdom of heaven:   give x amount to this, go on a pilgrimage to  there, run three times round the block, and   when you come back, I’m gonna give you a little  button, and that button’ll be your security.” And   people’d be lining up for that button so fast!  Because it leaves us with our ego: “We can do   it! I gave, I performed, I ran, I got the pin!” Uh-uh. Here’s the deal: Get down on your knees,   and admit that you are suffering from spiritual  leprosy. Admit the fact that your desirable place   of residence and your enviable position in society  does nothing to deal with the issue. Acknowledge   that sin detracts from your happiness. It makes  you unhappy. It’s dreadfully ugly. And believe   that when Jesus died upon the cross, he bore  your sin, so that you need not fear death. You   can reject what I’m saying to you, and if you  do, you will remain in your sin. The Bible says   you will die in your sin, and for all of eternity  you will be without hope and you will have nothing   to cheer you. But if you would, as Naaman did,  turn around and stoop down, then you may embrace   the good news in a bad news world. Let’s pause in a moment of prayer.  Just where we’re seated this morning, let us be  very, very clear that the good news is not an   invitation to imitate Jesus Christ; the good news  is a call to be transformed by Christ. What do we   have to do? Believe his promise. “Surely,”  you say, “there’s something more than that.   Don’t I have to attend courses, read books,  attend church, get this done and that done?”   No. Believe his promise. And then the lifestyle  will emerge from the transformation of your life.  Just where you’re seated today, tell God what’s on  your heart. If he’s spoken into your life, admit   that you know yourself to be in this condition.  Become like a little child in trusting in his   provision for your need. And then stand to your  feet to declare your commitment to follow him.  Lord, hear our prayers, and let our cry come  unto you. For Jesus’ sake we ask it. Amen. This message was brought to you from Truth For  Life where the learning is for living. To learn   more about Truth For Life with Alistair  Begg visit us online at truthforlife.org
Info
Channel: Alistair Begg
Views: 13,686
Rating: 4.8912387 out of 5
Keywords: Biblical Figures, Power of Sin, Preaching Christ from the Old Testament, Redemption, Redemptive History
Id: S-KLa-Dxxwc
Channel Id: undefined
Length: 51min 40sec (3100 seconds)
Published: Fri May 08 2020
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