2 Kings · Chapter 5

Verse 1. Naaman, captain of the host] Of Naaman we know nothing more than is related here. Jarchi and some others say that he was the man who drew the bow at a venture, as we term it, and slew Ahab: see 1 Kings 22:34, and the notes there. He is not mentioned by Josephus, nor has he any reference to this history; which is very strange, as it exists in the Chaldee, Septuagint, and Syriac.

King of Syria] The Hebrew is ארם Ëlm melech Aram, king of Aram; which is followed by the Chaldee and Arabic. The Syriac has [Syriac] Adom; but as the Syriac [Syriac] dolath is the same element as the Syriac [Syriac] rish, differing only in the position of the diacritic point, it may have been originally Aram. The Septuagint and Vulgate have Syria, and this is a common meaning of the term in Scripture. If the king of Syria be meant, it must be Ben-hadad; and the contemporary king of Israel was Jehoram.

A great man] He was held in the highest esteem.

And honourable] Had the peculiar favour and confidence of his master; and was promoted to the highest trusts.

Had given deliverance unto Syria] That is, as the rabbins state, by his slaying Ahab, king of Israel; in consequence of which the Syrians got the victory.

A mighty man in valour] He was a giant, and very strong, according to the Arabic. He had, in a word, all the qualifications of an able general. But he was a leper.] Here was a heavy tax upon his grandeur; he was afflicted with a disorder the most loathsome and the most humiliating that could possibly disgrace a human being. God often, in the course of his providence, permits great defects to be associated with great eminence, that he may hide pride from man; and cause him to think soberly of himself and his acquirements.

Verse 1. Naaman — was a great man with his master — In great power and favour with the king of Syria; and honourable — Highly esteemed, both for his quality and success; because the Lord by him had given deliverance unto Syria — He had been victorious in such battles as he had fought, which coming to pass through the permission or appointment of the Divine Providence, the sacred writer would have the Israelites to look upon it as the Lord’s doing. Let Israel know, that, when the Syrians prevailed, it was from the Lord. He gave them success in their wars, even with Israel, and for Israel’s chastisement. But he was a leper — This did not exclude him from the society of men in that country, where the Jewish law was not in force. But it was a great blemish upon him, and also likely to prove deadly; there being no cure for this disease, a disease very common in Syria.

THE LEPROSY OF NAAMAN CLEANSED, 1-19.

Of all Elisha’s miracles of blessing, this cleansing of Naaman’s leprosy was the only one he wrought upon a heathen. His other mighty works of healing or benediction afflicted persons and families in Israel. It was fitting that one famous miracle of healing should be wrought upon a foreigner; a miracle conveying rich moral lessons for all nations and all ages. Naaman’s cure, affected by his meeting the conditions of the word of the Lord through Elisha, is a standing type of salvation from sin by the Gospel. There were many Israelitish lepers in Elisha’s time, but they were not cleansed, because they sought not unto the God of Elisha. Naaman, the Syrian, manifests a faith not to be found in Israel, and is cleansed. He thus prefigured the Gentiles of a later age, who eagerly asked and received the salvation of God from which many a Jew was cut off because of their unbelief. Compare Luke 4:27.

1. Naaman — According to some of the rabbies, he was the man who drew the bow and unintentionally killed Ahab, king of Israel. 1 Kings 22:34. Josephus, in giving account of Ahab’s death, makes the same statement, but makes no mention of Naaman’s leprosy, or its cure by Elisha. Captain of the host… of Syria — Commander-in-chief of the Syrian army. A great man with his master — That is, greatly prized, loved, and reverenced by his king. In Ben-hadad’s court there was no man so great as Naaman. By him the Lord had given deliverance unto Syria — That is, by some great and famous exploit Naaman had won a memorable victory for the Syrians. Perhaps the very exploit which had secured him this fame and honour with the king was his shooting Ahab. A mighty man in valour — A valiant warrior. He was every inch a soldier, and had gained his honours by valour as well as by fortune. But he was a leper — And this cast a shadow over all his greatness. “Every man,” says Henry, “has some but or other in his character; something that blemishes and diminishes him; some alloy to his grandeur, some damp to his joy; he may be very happy, very good, yet, in something or other, not so good as he should be, nor so happy as he would be. Naaman was as great as the world could make him, and yet the basest slave in Syria would not change skins with him.” In Syria the leprosy was no bar to human society, nor to offices of trust and honour; but in Israel the leper was made to dwell alone, and could not mingle in society. Compare Leviticus 13:46; Numbers 5:2; 2 Chronicles 26:21. The leprosy is a significant type of sin and spiritual impurity; and how many there are of great worldly honour and power, having all of earth that heart need wish, while in spirit they are lepers!

Verse 2. The Syrians had gone out by companies] גדודים gedudim, troops. When one hundred or two hundred men go out by themselves to make prey of whatever they can get, that is called, says Jarchi, dwdg gedud, a troop. They had gone out in marauding parties; and on such occasions they bring away grain, cattle, and such of the inhabitants as are proper to make slaves.

A little maid] Who, it appears, had pious parents, who brought her up in the knowledge of the true God. Behold the goodness and the severity of the Divine providence! affectionate parents are deprived of their promising daughter by a set of lawless freebooters, without the smallest prospect that she should have any lot in life but that of misery, infamy, and wo. Waited on Naaman’s wife.] Her decent orderly behaviour, the consequence of her sober and pious education, entitled her to this place of distinction; in which her servitude was at least easy, and her person safe. If God permitted the parents to be deprived of their pious child by the hands of ruffians, he did not permit the child to be without a guardian. In such a case, were even the father and mother to forsake her, God would take her up.

Verse 2. The Syrians had gone out by companies — Making inroads into the land of Israel, to rob and plunder, after the manner of those times. And had brought away captive a little maid — The providence of God so ordering it for very important reasons. And she waited on Naaman’s wife — Was preferred into Naaman’s family, where she published Elisha’s fame, to the honour of Israel and Israel’s God.

2. By companies — In troops; marauding parties that roved out in the Israelitish territory in quest of plunder. A little maid — Like Joseph in Egypt, and Daniel in Babylon, this captive girl becomes the instrument of making Jehovah known among the heathen.

Verse 3. Would God my lord] ylja achaley, I wish; or, as the Chaldee, Syrian, and Arabic have, “Happy would it be for my master if he were with the prophet,” &c.

Here the mystery of the Divine providence begins to develop itself. By the captivity of this little maid, one Syrian family at least, and that one of the most considerable in the Syrian empire, is brought to the knowledge of the true God.

Verse 3. Would God my Lord were with the prophet that is in Samaria — In the kingdom of Samaria; or, rather, in the city of Samaria; where Elisha was when she was taken, and where he commonly resided, though he went to other places as need required. For he would recover him of his leprosy — She had heard of the wonderful things which he had done, and therefore was confident he could work this cure. Children should betimes acquaint themselves with the wondrous works of God, that wherever they go they may speak of them, to the profit of others. Yea, and servants, like this little maid, may be blessings to the families in which Providence casts their lot, by telling what they know of the glory of God, and the honour of his ministers.

3. Recover him of his leprosy — Literally, he would gather him from his leprosy. The expression is an allusion to the Israelitish custom of shutting lepers out of the camp, and gathering them in again after their leprosy was healed. The same expression is used of Miriam’s reception into the camp after her exclusion of seven days. Numbers 12:14.

Verse 4. Thus and thus said the maid] So well had this little pious maid conducted herself, that her words are credited; and credited so fully, that an embassy from the king of Syria to the king of Israel is founded upon them!

Verse 4. And one went in and told his lord — One of Naaman’s servants, hearing this, told it to Naaman, and he to the king of Syria, begging his leave to go to the prophet in Israel. For though he neither loved nor honoured the Jewish nation, yet if one of that nation can but heal him of his leprosy, he will gladly and thankfully accept the cure. And he hopes that one can, from the intelligence he has received, which he does not despise because of the meanness of her that gave it. O that they who are spiritually diseased would hearken thus readily to the tidings brought them of the great Physician!

THE LEPROSY OF NAAMAN CLEANSED, 1-19.

Of all Elisha’s miracles of blessing, this cleansing of Naaman’s leprosy was the only one he wrought upon a heathen. His other mighty works of healing or benediction afflicted persons and families in Israel. It was fitting that one famous miracle of healing should be wrought upon a foreigner; a miracle conveying rich moral lessons for all nations and all ages. Naaman’s cure, affected by his meeting the conditions of the word of the Lord through Elisha, is a standing type of salvation from sin by the Gospel. There were many Israelitish lepers in Elisha’s time, but they were not cleansed, because they sought not unto the God of Elisha. Naaman, the Syrian, manifests a faith not to be found in Israel, and is cleansed. He thus prefigured the Gentiles of a later age, who eagerly asked and received the salvation of God from which many a Jew was cut off because of their unbelief. Compare Luke 4:27.

1. Naaman — According to some of the rabbies, he was the man who drew the bow and unintentionally killed Ahab, king of Israel. 1 Kings 22:34. Josephus, in giving account of Ahab’s death, makes the same statement, but makes no mention of Naaman’s leprosy, or its cure by Elisha. Captain of the host… of Syria — Commander-in-chief of the Syrian army. A great man with his master — That is, greatly prized, loved, and reverenced by his king. In Ben-hadad’s court there was no man so great as Naaman. By him the Lord had given deliverance unto Syria — That is, by some great and famous exploit Naaman had won a memorable victory for the Syrians. Perhaps the very exploit which had secured him this fame and honour with the king was his shooting Ahab. A mighty man in valour — A valiant warrior. He was every inch a soldier, and had gained his honours by valour as well as by fortune. But he was a leper — And this cast a shadow over all his greatness. “Every man,” says Henry, “has some but or other in his character; something that blemishes and diminishes him; some alloy to his grandeur, some damp to his joy; he may be very happy, very good, yet, in something or other, not so good as he should be, nor so happy as he would be. Naaman was as great as the world could make him, and yet the basest slave in Syria would not change skins with him.” In Syria the leprosy was no bar to human society, nor to offices of trust and honour; but in Israel the leper was made to dwell alone, and could not mingle in society. Compare Leviticus 13:46; Numbers 5:2; 2 Chronicles 26:21. The leprosy is a significant type of sin and spiritual impurity; and how many there are of great worldly honour and power, having all of earth that heart need wish, while in spirit they are lepers!

V. 5. Go to, &c.-It was very natural for a king to suppose, that the king of Israel could do more than any of his subjects.

Verse 5. The king of Syria said] He judged it the best mode of proceeding to send immediately to the king, under whose control he supposed the prophet must be, that he would order the prophet to cure his general.

Ten talents of silver] This, at £353 11s. 10 1/2d. the talent, would amount to £3,535 18s. 9d.

Six thousand pieces of gold] If shekels are here meant, as the Arabic has it, then the six thousand shekels, at £1 16s. 5d. will amount to £10,925; and the whole, to £14,460 18s. 9d. sterling: besides the value of the ten caftans, or changes of raiment. This was a princely present, and shows us at once how high Naaman stood in the esteem of his master.

Verse 5. The king said, I will send a letter to the king of Israel — It was very natural for a king to suppose that the king of Israel could do more than any of his subjects. He took with him ten talents of silver, &c. — That he might honourably reward the prophet, in case he should be cured by him. But it was a vast sum that he took for this purpose; for if they were Hebrew talents, the silver only amounted to four thousand five hundred pounds sterling.

5. I will send a letter — A letter of introduction; also stating Naaman’s affliction, and requesting the king’s services in his behalf. See verse 6. Ten talents of silver — About seventeen thousand dollars. Six thousand pieces of gold — Probably gold shekels are meant, and if so, their value would have been about thirty-four thousand dollars. Ten changes of raiment — Costly robes, to be worn on great occasions, and of which the Orientals are very fond. These presents were all exceedingly valuable, and show the power and riches of Naaman, and his willingness to go to any pains and expense in order to be healed.

Verse 6. Now when this letter is come unto thee, &c. — The beginning of the letter, which, it is likely, contained the usual compliments, is omitted, as not pertinent to the matter in hand. That thou mayest recover him of his leprosy — Or, That, by thy command, the prophet that is with thee may cleanse him; for kings are often said to do those things which they command to be done: in which view, there is no ambiguity in this letter of the king of Syria. But this not being plainly expressed, the king of Israel apprehended that the intention of this demand was only to pick a quarrel with him, and seek an occasion, or rather a pretence, for a war with him.

6. That thou mayest recover him of his leprosy — The letter made no mention of the prophet Elisha. The king of Syria presumed that Elisha’s fame and power to work miracles was known throughout Samaria, and especially to Jehoram, and he seems to have imagined that the king of Israel had entire control over his prophets, and their miraculous powers.

Verse 7. Amos I God, to kill and to make alive] He spoke thus under the conviction that God alone could cure the leprosy; which, indeed, was universally acknowledged: and must have been as much a maxim among the Syrians as among the Israelites, for the disorder was equally prevalent in both countries; and in both equally incurable. See the notes on Leviticus 13 and 14. And it was this that led the king of Israel to infer that the Syrian king sought a quarrel with him, in desiring him to do a work which God only could do; and then declaring war upon him because he did not do it.

Verse 7. The king of Israel rent his clothes — Either as one in great affliction and trouble, or because he looked upon it as blasphemy, to ascribe that power to him which belonged to God alone. Am I God, to kill and make alive? — He expresses himself thus, because the leprosy is a kind or degree of death, Numbers 12:12; and he thought it as impossible to cure it as to raise the dead. Every body can kill; but when a person is killed, to make him alive again is the work only of the Almighty. See how he seeketh a quarrel against me — For not doing what he requires, which he knows to be impossible for me to do. Though he had seen what miracles Elisha had done, yet he either had forgot them, or thought this to be beyond his power. Or, it may be, he was loath to see still further demonstration of his power with God, and therefore did not send to him on this occasion.

7. Am I God — As much as to say: Who but God can cure the leprosy? Who but He who has all power over human life? In his unbelief and carelessness Jehoram had forgotten that there was a man in his kingdom through whom God worked miracles. Seeketh a quarrel — Jehoram fails to see the hand of God in all this; his worldly spirit discerns only a stratagem to break the peace between the two nations. He imagines Ben-hadad will ask an impossible thing of him, and then, because he cannot work a miracle for him, will war against him. His obtuseness is equal to Ben-hadad’s ignorance.

Verse 8. Let him come now to me] Do not be afflicted; the matter belongs to me, as the prophet of the Most High; send him to me, and he shall know that I am such.

Verse 8. Elisha sent to the king, saying, Wherefore hast thou rent thy clothes? — There is no just occasion for thee to do so. Let him come now to me — It was not for his own honour, but for the honour of God and his people, that he desires the leprous Syrian to be sent to him. And he shall know there is a prophet in Israel — One who can do that which the king of Israel dares not attempt, and which the prophets of Syria cannot pretend to: and it were sad with Israel if there were not. As the word prophet commonly signifies a man who declares things which none could know but God, and those to whom he revealed them, so here it signifies a man endued with a divine power, and who thereby could do what no man could effect, unless God were with him.

Ver. 8. When Elisha heard that the king had rent his clothes, he laid the case before the Lord and received his instruction how to proceed.

8. Wherefore hast thou rent thy clothes — Why yield to such frenzy of emotion and alarm? Hast thou forgotten the miracle in the wilderness of Edom, (see 2 Kings 3:13, 18,) and will thou still be stubbornly ignorant that there is a prophet in Israel through whom God works?

Verse 9. Came with his horses and with his chariot] In very great pomp and state. Closely inspected, this was preposterous enough; a leper sitting in state, and affecting it!

Verses 9, 10. Naaman stood at the door of the house of Elisha — Waiting for Elisha’s coming to him. And Elisha sent a messenger, &c. — Which he did partly to try and exercise Naaman’s faith and obedience; partly for the honour of his religion and ministry, that it might appear he sought not his own glory and profit, but only God’s honour and the good of men; and partly for the manifestation of the almighty power of God, which could cure such a desperate disease by such slight means.

9. Came with his horses and… chariot — In great pomp and state. And he expected that Elisha would show respect for the evidences of royal favour with which he was accompanied. The house of Elisha — The prophet seems to have had a residence of his own in the city of Samaria. Compare 2 Kings 6:32.

V. 10. Elisha sent-Which he did, partly, to exercise Naaman’s faith and obedience: partly, for the honour of his religion, that it might appear he sought not his own glory and profit, but only God’s honour, and the good of men.

Verse 10. Sent a messenger] Did not come out to speak with him: he had got his orders from God, and he transmitted them to Naaman by his servant.

Wash in Jordan seven times] The waters of Jordan had no tendency to remove this disorder but God chose to make them the means by which he would convey his healing power. He who is the author of life, health, and salvation, has a right to dispense, convey, and maintain them, by whatsoever means he pleases.

Verses 9, 10. Naaman stood at the door of the house of Elisha — Waiting for Elisha’s coming to him. And Elisha sent a messenger, &c. — Which he did partly to try and exercise Naaman’s faith and obedience; partly for the honour of his religion and ministry, that it might appear he sought not his own glory and profit, but only God’s honour and the good of men; and partly for the manifestation of the almighty power of God, which could cure such a desperate disease by such slight means.

Ver. 10. Elisha sent a messenger, to cure Naaman first of his pride, before he cleansed his leprosy. Faith must act on the promise; the woman believed that she must touch the hem of the Saviour’s garment.

10. Sent a messenger — He would not respect Naaman’s pride enough to do him the honour of going out to him in person. It was his purpose to humble the proud spirit of the Syrian soldier. Wash in Jordan seven times — This command was another measure designed to humble Naaman even more than the neglect of the prophet to come out of his house to see him. So the very simplicity of the Gospel is a stumbling block to the proud.

V. 11. Was wroth-Supposing himself despised by the prophet.

Verse 11. Naaman was wroth] And why? Because the prophet treated him without ceremony; and because he appointed him an expenseless and simple mode of cure.

Behold, I thought] God’s ways are not as our ways; he appoints that mode of cure which he knows to be best. Naaman expected to be treated with great ceremony; and instead of humbling himself before the Lord’s prophet, he expected the prophet of the Lord to humble himself before him! Behold l thought;-and what did he think? Hear his words, for they are all very emphatic:-1. “I thought, He will surely come OUT to ME. He will never make his servant the medium of communication between ME and himself. 2. And stand-present himself before me, and stand as a servant to hear the orders of his God. 3. And call on the name of Jehovah HIS God; so that both his God and himself shall appear to do me service and honour.

4. And strike his hand over the place; for can it be supposed that any healing virtue can be conveyed without contact? Had he done these things, then the leper might have been recovered.”

Verse 11. Naaman was wroth — Supposing himself to be despised and insulted by the prophet. And said, Behold I thought, &c. — Herein he gives us an example of the perverseness of mankind, who are prone to prefer their own fancies to God’s appointments. Big with the expectations of a cure, he had been imagining how this cure would be wrought: and the scheme he had devised was this: He will surely come out to me — That is the least he can do to me, a peer of Syria; to me, who am come to him in all this state, with my horses, chariot, and retinue; to me, who have so often been victorious over the armies of Israel. And stand and call on the name of his God — On my behalf. And strike his hand over the place — Wave it over the afflicted part, where the leprosy is: without which it seemed ridiculous to him to expect a cure.

11. Naaman was wroth — He was every inch a soldier, and not wont to be treated with indifference like this. The manner of his reception at the prophet’s house seemed to him utterly contemptuous. I thought — He had pictured in his own mind a reception worthy of a king. He was exalted in his own eyes, and had marked out in his own fancy a mode of cure to suit himself. So with many who presume to seek the grace of God in the Gospel. They form in their own minds plans and measures by which they would fain receive God’s blessings of salvation, but the Lord has them in derision.

V. 12. Are not, &c.-Is there not as great a virtue in them to this purpose? But he should have considered, that the cure was not to be wrought by the water, but by the power of God.

Verse 12. Are not Abana and Pharpar] At present these rivers do not exist by these names; and where they are we know not; nor whether they were the Orontes and Chrysorroes. Mr. Maundrell, who travelled over all this ground, could find no vestige of the names Abana and Pharpar. The river Barrady he accurately describes: it has its source in Antilibanus; and, after having plentifully watered the city of Damascus and the gardens, dividing into three branches, (one of which goes through the city, and the two others are distributed among the gardens,) it is lost in the marshy country about five or six leagues from Damascus. Two of these branches were doubtless called in the time of Elisha Abana, or Amana, as many copies have it; and Pharpar. And in the time in which the Arabic version was made, one of these branches were called [Arabic] Barda and Toura, for these are the names by which this version translates those of the text. May I not wash in them, and be clean?] No, for God has directed thee to Jordan! and by its waters, or none, shalt thou be cleansed. Abana and Pharpar may be as good as Jordan; and in respect to thy cleansing, the simple difference is, God will convey his influence by the latter, and not by the former.

There is often contention among the people of Bengal and other places, concerning the superior efficacy of rivers; though the Ganges bears the bell in Bengal, as the Thames does in England, and the Nile in Egypt.

Verse 12. Are not Abana and Pharpar — better than all the waters of Israel — How magnificently doth he speak of these two rivers, which watered Damascus, and how scornfully of all the waters of Israel! May I not wash in them and be clean? — Is there not as great virtue in them to this purpose? But he should have considered that the cure was not to be wrought by the water, but by the power of God, who might use what means and method of cure he pleased.

Ver. 12. Abana rises in the mountains of Anti-libanus, and waters Damascus.—Pharpar, according to ancient maps, is a branch of the Abana. Those streams are lost in the lake, east of Damascus.

12. Abana — The main stream by which the plain of Damascus is fertilized, and bears now the name Baroda. “It rises in the high plain south of Zebedany, on Anti-Lebanon, where I afterwards visited its fountains, and rushes in a southeasterly course down the mountain till it issues upon the plain. Here it turns eastward, and flowing along the north wall of the city, takes its way across the plain to the northern lakes. It is a deep, broad, rushing mountain stream; and although not less than nine or ten branches are taken from it for the supply of the city and the plain, yet it still flows on as a large stream, and enters the middle lake by two channels. The water is limpid and beautiful.” — Robinson. Pharpar — The modern Awaj, that flows some distance south of Damascus. Its sources, course, and the lake into which it empties, were first explored by J.L. Porter in the year 1852. He says, “It has two principal sources, one high up on the eastern side of Hermon, just beneath the central peak; the other in a wild glen a few miles southward. The streams unite near Sasa, and the river flows eastward in a deep rocky channel, and falls into a lake about four miles south of the lake into which the Barada fails. Although the Awaj is eight miles distant from the city, yet it flows across the whole plain of Damascus; and large ancient canals drawn from it irrigate the fields and gardens almost up to the walls. The total length of the Awaj is nearly forty miles, and in volume it is about one fourth that of the Barada. The Barada and the Awaj are the only rivers of any importance in the district of Damascus, and there can be little doubt that the former is the Abana, and the latter the Pharpar.” Better than all the waters of Israel — It was natural for the Syrian captain to prefer the streams of his own land to those of an enemy’s country. The Jordan is described by Robinson as “a deep, sluggish, discoloured stream;” and as it flows in its deep bed through wild, desolate jungles, until it empties into the Dead Sea, Naaman might have thought it a useless river in comparison with those limpid rivers of Damascus, which, flowing through the great plain, change it from a desert to a paradise. “Once and again,” writes Tristram, “we crossed the Barada (Abana) by low bridges; and as we beheld its fertilizing powers, and recalled the barren sides of Jordan, we could not but sympathize with the natural feeling of Naaman.” Went away in a rage — “Carnal minds,” says Wordsworth, “despise the foolishness of preaching, and the simplicity of the sacraments. They look on the Christian Jordan with Syrian eyes. But the true believer knows that one drop of water, set apart by the Divine ordinance of God, has more virtue than all the Abanas and Pharpars of the world.”

V. 13. My father-Or, our father. So they call him, to shew their reverence and affection to him.

Verse 13. My father] A title of the highest respect and affection. Had bid thee do some great thing] If the prophet had appointed thee to do something very difficult in itself, and very expensive to thee, wouldst thou not have done it? With much greater reason shouldst thou do what will occupy little time, be no expense, and is easy to be performed.

Verse 13. His servants came near–Though at other times they kept their distance, and now saw him in a passion, yet knowing him to be a man that would hear reason at any time, and from any one, they drew near, and made bold to argue the matter with him. Happy they who have such servants as these, who both had the courage to speak the truth, and prudence to order their speech with skill, submission, and reverence. My father — Or, our father; a title of honour in that country, and a name by which they called their lords, as kings are called the fathers of their people. They use it to show their reverence and affection for him. If the prophet had bid thee do some great thing — Had ordered thee into a tedious course of physic, or enjoined thee to submit to some painful operation, suppose blistering, or cupping, or salivating, wouldst thou not have done it? No doubt thou wouldst. And wilt thou not submit to so easy a method as this, Wash and be clean? It appears they had conceived a great opinion of the prophet, having probably heard more of him from the common people, whom they had conversed with, than Naaman had from the king and courtiers.

13. My father — A form of address peculiar to an intimate and confidential servant, who might have great power over his master.

Verse 14. Then went he down] He felt the force of this reasoning, and made a trial, probably expecting little success.

Like unto the flesh of a little child] The loathsome scurf was now entirely removed; his flesh assumed the appearance and health of youth; and the whole mass of his blood, and other juices, became purified, refined, and exalted! How mighty is God! What great things can he do by the simplest and feeblest of means!

Verse 14. Then went he down and dipped himself, &c. — Upon second thoughts he yielded to make the experiment, yet probably with no great faith or resolution. However, God was pleased to honour himself and the word of his prophet, and to effect the cure, notwithstanding his evil reasoning and unbelief. His flesh came again like the flesh of a little child — No doubt to his great surprise and joy. And he was clean — Fresh and pure, free from every the least mixture or mark of the disease. This he got by yielding to the will of God, and obeying the injunction of his prophet, which he at first despised as unreasonable and foolish: and it is in the way of observing, not in the way of contemning and neglecting divine institutions, that we must expect the cure of our spiritual diseases.

14. His flesh came again — Whether Naaman began to be cured at the first washing, and gradually lost his leprosy as he continued to wash, or whether the cure was instantaneously wrought at the last washing, we are not informed. In either case the means prescribed by the prophet were thoroughly effectual, and showed Naaman that his cure was effected, not by a magical touch of the prophet, but by the living God of Israel.

Verse 15. He returned to the man of God] He saw that the hand of the Lord was upon him; he felt gratitude for his cleansing; and came back to acknowledge, in the most public way, his obligation to God and his servant.

Stood before him] He was now truly humbled, and left all his state behind him. It is often the case that those who have least to value themselves on are proud and haughty; whereas the most excellent of the earth are the most humble, knowing that they have nothing but what they have received. Naaman, the leper, was more proud and dictatorial than he was when cleansed of his leprosy.

There is no God in all the earth] Those termed gods are no gods; the God of Israel is sole God in all the earth. See my sermon on this subject. Take a blessing] Accept a present. Take an expiatory gift.-Arabic. He desired to offer something for his cleansing. He thought it right thus to acknowledge the hand from which he had received his healing, and thus honour the Lord by giving something to his servant.

Verse 15. He returned to the man of God — To give him thanks and a recompense for the great benefit which he had received. I know there is no God in all the earth but in Israel — By this wonderful work I am fully convinced that the God of Israel is the only true God, and that other gods are impotent idols. A noble confession! but such as speaks the misery of the Gentile world; for the nations that had many gods, really had no God, but were without God in the world. He had formerly thought the gods of Syria gods indeed, but now experience had rectified his mistake, and he knew Israel’s God was God alone, the sovereign Lord of all. Had he merely seen other lepers cleansed, perhaps it would not have convinced him; but the mercy of the cure affected him more than the miracle of it. Those are best able to speak of the power of divine grace, who have themselves experienced it. I pray thee take a blessing of thy servant — A thankful acknowledgment, or token of gratitude. The Hebrews called every gift a blessing.

15. He returned — Deeply humbled, and filled with adoring gratitude to the mighty God who had wrought his cure. No God… but in Israel — Not even in Syria, but in Israel alone, is there any God worth worshipping! A little before he had boasted of the rivers of Damascus, but he cannot henceforth reverence her gods.

V. 16. He refused-Not that he thought it unlawful to receive presents, which he did receive from others, but because of the special circumstances of the case; this being much for the honour of God that the Syrians should see the generous piety, and kindness of his ministers and servants, and how much they despised all that worldly wealth and glory, which the prophets of the Gentiles so greedily sought after.

Verse 16. I will receive none.] It was very common to give presents to all great and official men; and among these, prophets were always included: but as it might have appeared to the Syrians that he had taken the offered presents as a remuneration for the cure performed, he refused; for as God alone did the work, he alone should have all the glory.

Verse 16. He said, As the Lord liveth, I will receive none — Not that he thought it unlawful to receive presents, which he did receive from others; but because of the special circumstances of the case, it being much for the honour of God that the Syrians should see the generous piety and kindness of his ministers and servants, and how much they despised all that worldly wealth and glory, which the prophets of the Gentiles so greedily sought after.

16. I will receive none — It seems to have been a custom for the prophets to receive presents from those who consulted them, (1 Samuel 9:7,) and it would appear from 2 Kings 8:8, 9 that on another occasion Elisha himself received a present from the king of Syria; why, then, did he refuse to accept one from Naaman? Some say because Naaman did not offer his present until after his cure, and thereby showed no little disrespect to the prophet; but a better reason is found in Elisha’s own words, verse 26, “Is it a time to receive money and garments,” etc. It was a time of hypocrisy and avarice among the professed prophets and priests in the northern kingdom, and this fact brought the sacred office into disrepute and contempt among the people. It was wise, therefore, for Elisha, in connexion with this great miracle of healing, to decline the rich present of Naaman, so that all might know that the mighty works of God’s grace were free, and that avarice dwelt not in the heart of the true prophet of Jehovah.

V. 17. Two mules burden of earth-So he seems to farm the money which he brought with him, to express how little value he now set upon it. Ten talents (above three thousand five hundred pounds) in silver, with six thousand pieces of gold, (beside ten changes of raiment) were a burden for several mules. Shall I not give this to thy servant, Gehazi, if thou thyself will accept of nothing? This seems a more probable interpretation than the common one, that he wanted to build an altar therewith. For what altar could be built of the earth which two mules could carry into Syria? Unless they were as large and as strong as Elephants.

Verse 17. Shall there not then, I pray thee] This verse is understood two different ways. I will give them both in a paraphrase:—

1. Shall there not then be given unto thy servant [viz., Naaman] two mules’ burden of this Israelitish earth, that I may build an altar with it, on which I may offer sacrifices to the God of Israel? For thy servant, &c.

2. Shall there not be given to thy [Elisha’s] servant [Gehazi] two mules’ burden of this earth? i.e., the gold and silver which he brought with him; and which he esteemed as earth, or dust, in comparison of the cure he received. For thy servant [Naaman] will henceforth, &c.

Each of these interpretations has its difficulties. Why Naaman should ask for two mules’ burden of earth, which he might have taken up any where on the confines of the land, without any such liberty, is not easy to see. As to the prophet’s permission, though the boon was ever so small, it was not his to give; only the king of Israel could give such a permission: and what sort of an altar could he build with two mules’ burden of earth, carried from Samaria to Damascus? If this be really the meaning of the place, the request was exceedingly foolish, and never could have come from a person enjoying the right use of his reason. The second opinion, not without its difficulties, seems less embarrassed than the former. It was natural for Naaman to wish to give something to the prophet’s servant, as the master had refused his present. Again, impressed with the vast importance of the cure he had received, to take away all feeling of obligation, he might call two or ten talents of silver by the name of earth, as well as Habakkuk, Habakkuk 2:6, calls silver and gold thick clay; and by terms of this kind it has been frequently denominated, both by prophets and heathen writers: “Tyrus heaped up silver as the dust, and fine gold as the mire of the streets;” Zecariah 9:3. And the king made silver and gold at Jerusalem as stones; 2 Chronicles 1:15. Which is agreeable to the sentiments of the heathen: Crusov tiv koniv esti, kai argurov, Gold and silver are only a certain kind of earth.-ARIST. Eth. Nicomach.

Should it be said, The gold and silver could not be two mules’ burden; I answer, Let the quantity that Naaman brought with him be only considered, and it will be found to be as much, when put into two bags, as could be well lifted upon the backs of two mules, or as those beasts could conveniently carry. The silver itself would weigh 233lbs. 9oz. 15 1/2dwts., and the gold 1,140lbs. 7oz. 10dwts.; in the whole 1,3741bs. 5oz. 5 1/2dwts. Troy weight. Should it be objected that, taken in this sense, there is no visible connection between the former and latter clauses of the verse, I answer that there is as much connection between the words taken in this sense as in the other, for something must be brought in to supply both; besides, this makes a more complete sense than the other: “Shall there not, I pray thee, be given to thy servant two mules’ burden of this silver and gold, [to apply it as he may think proper; I regard it not,] for thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods, [for the cure he has now received; or by way of worship at any time;] but unto Jehovah.” The reader may choose which of these interpretations he pleases.

Verse 17. Two mules’ burden of earth — Wherewith I may make an altar of earth, as was usual, Exodus 20:24. He desires the earth of this land, because he thought it more holy and acceptable to God, and proper for his service; or because he would, by this token, profess and declare his conjunction with the Israelites in the worship of God, and constantly put himself in mind of his great obligation to that God, from whose land this was taken: and though he might freely have taken this earth without asking any leave, yet he rather desires it from the prophet’s gift, as believing that he, who had put so great a virtue into the waters of Israel, could put as much into the earth of Israel, and make it as useful and beneficial to him in a better way. And these thoughts, though extravagant and groundless, yet were excusable in a heathen and a novice, who was not yet thoroughly instructed in true religion.

Ver. 17. Two mules’ burden of earth. Nations, lands, cities, and temples were devoted to some fancied divinity. The earth and stones of Syria, being thus devoted, Naaman thought that he must have holy earth in raising an altar to the Holy One of Israel. He was converted from idolatry to worship the Lord alone, as will be seen in the next note.

17. Two mules’ burden of earth — Though convinced that there was no God in all the earth but in Israel, (verse 15,) he could not yet divest himself of the polytheistic notion that each land had its particular divinity, who could be appropriately worshipped only on his own soil. 1 Kings 20:23. He therefore wished to carry home with him a part of the sacred soil of Israel, not merely for the purpose of building an altar with it, though this may have been a part of his plan, but also that he might spread it out near his own home and worship Jehovah on it there. He would thus, though in Syria, be worshipping on Israelitish soil, and he supposed that his devotions would for that reason be more acceptable to the God of Israel. This thought is illustrated by the reverence Mohammedans have for the soil of sacred localities. “To the Mohammedans at the present day,” says Kitto, “the sacred soil is that of Mecca; and the man accounts himself happy who has in his possession the smallest portion of it for use in his devotions. He carries it about his person in a small bag; and in his prayers he deposits this before him upon the ground in such a manner that, in his frequent prostrations, the head comes down upon this morsel of sacred soil, so that in some sort he may be said to worship thereon.”

V. 18. Rimmon-A Syrian idol, called here by the LXX, Remman, and Acts 7:43, Remphan. My hand-Or, arm, upon which, the king leaned, either for state, or for support.

Verse 18. In this thing the Lord pardon thy servant] It is useless to enter into the controversy concerning this verse. By no rule of right reasoning, nor by any legitimate mode of interpretation, can it be stated that Naaman is asking pardon for offenses which he may commit, or that he could ask or the prophet grant indulgence to bow himself in the temple of Rimmon, thus performing a decided act of homage, the very essence of that worship which immediately before he solemnly assured the prophet he would never practise. The original may legitimately be read, and ought to be read, in the past, and not in the future tense. “For this thing the Lord pardon thy servant, for that when my master HATH GONE into the house of Rimmon to worship there, and he HATH LEANED upon mine hand, that I also HAVE BOWED myself in the house of Rimmon; for my worshipping in the house of Rimmon, the Lord pardon thy servant in this thing.” This is the translation of Dr. Lightfoot, the most able Hebraist of his time in Christendom.

To admit the common interpretation is to admit, in effect, the doctrine of indulgences; and that we may do evil that good may come of it; that the end sanctifies the means; and that for political purposes we may do unlawful acts.

Verse 18. When my master goeth into the house of Rimmon — Or rather, went, or hath gone, namely, formerly; for the Hebrew text of the whole verse may be properly rendered in the past time, thus: In this thing the Lord pardon thy servant, that when my master went into the house of Rimmon to worship there, and he leaned on my hand, and I bowed myself in the house of Rimmon; when I bowed myself in the house of Rimmon, the Lord pardon thy servant in this thing. Rimmon, it must be observed, was a Syrian idol, called here by the Seventy Remman, and Acts 7:43, Remphan. And as Naaman, in the preceding verses, had declared that he would worship no other God but Jehovah, this translation seems evidently the true one, and is approved by many learned men, as Mr. Locke, Dr. Lightfoot, Lord Clarendon, and others. Certainly, as Dr. Dodd observes, “‘the incongruity would be great, if Naaman, who had just before declared his renunciation of idolatry, should now confess his readiness to relapse into the same crime, and desire God’s pardon for it beforehand; whereas to ask pardon for what he had done amiss, and to desire the prophet’s intercession with God in that behalf, argued a mind truly sensible of his former transgression, and very much resolved to avoid it for the future; and accordingly it is supposed that upon his return home he refused to worship Rimmon any more, and was thereupon dismissed from being general of the king’s forces.”

Ver. 18. When my master goeth into the house of Rimmon, and I bow myself in the house of Rimmon, the Lord pardon thy servant in this thing. The LXX read this in the future tense, which is followed by the Vulgate, and by the English. So Elisha bade Naaman go in peace, and thank Baal for his cure! That being impossible, Dr. Lightfoot, as other critics, reads the Hebrew in the past tense. When I have bowed down myself. The advocates for reading the verb in the future, plead that this worship of Baal, (here called Rimmon because of his elevation) was only a civil homage paid to the idol, or to the king. If this homage were approved, why ask for pardon?

18. Pardon thy servant — Here is truly an example of one asking pardon, or at least apologizing, for an offence he is yet to commit. But the peculiar nature of the offence is to be taken into consideration, and it must not be assumed that Elisha sanctioned his purposes. See on verse 19. My master — The king of Syria. Goeth into the house of Rimmon — The temple erected in honour of this Syrian deity, and in which the idol was pompously worshipped. This is the only scriptural mention of this Syrian deity, but traces of the name appear in Tabrimon (1 Kings 15:18) and Hadadrimmon Zechariah 12. 11. As to the origin and signification of the name no settled opinion can well be formed. As Rimmon (ˆwmr) signifies a pomegranate, some have thought this deity was the emblem or personification of some fertilizing principle in nature, and hence presenting a relic of the ancient tree-worship of the East. Others take Rimmon to be “the abbreviated form of Hadadrimmon, Hadad being the sun-god of the Syrians. Combining this with the pomegranate, which was his symbol, Hadadrimmon would then be the sun-god of the later summer, who ripens the pomegranate and other later fruits, and, after infusing into them his productive power, dies, and is mourned with the ‘mourning of Hadadrimmon in the valley of Megiddon.’” Zechariah 12:11. But Selden, Gesenius, and others, derive the word from the root µwr, or µmr, to be high, and understand it as the name of the supreme Syrian god, the “most high.” He leaneth on my hand — That is, Naaman attended the king when he went to worship, and assisted him when necessary in the performance of peculiar ceremonies. I bow myself — As it had been one duty of Naaman, as the king’s adjutant, to accompany his master into the temple of Rimmon, he had, of course, been accustomed to show all proper respect and reverence for the place and the worship. When his master bowed, he bowed; and now when he returns to his master he expects to be required to perform the same service still. He wishes to be a loyal subject and servant of his king, but he cannot truly worship Rimmon. He hopes, therefore, to be excusable, if, as a loyal subject, he submits to go through the mere forms of service which his king requires, but does not allow his heart to engage in the idol-worship.

Verse 19. And he said unto him] There is a most singular and important reading in one of Deuteronomy Rossi’s MSS., which he numbers 191. It has in the margin q al that is, “read al lo, not, instead of wl lo, to him.” Now this reading supposes that Naaman did ask permission from the prophet to worship in Rimmon’s temple; to which the prophet answers, No; go in peace: that is, maintain thy holy resolutions, be a consistent worshipper of the true God, and avoid all idolatrous practices. Another MS., No. 383, appears first to have written wl to him, but to have corrected it immediately by inserting an a aleph after the w vau; and thus, instead of making it al no, it has made it awl lu, which is no word.

19. Go in peace — The prophet neither approves nor disapproves what Naaman says. He simply bids him farewell, without expressing any judgment on the sentiments he had uttered. He doubtless had wise reasons for this course of action towards him. To have sought to correct all Naaman’s erroneous notions might have led Elisha too far aside from his proper work in Israel, and might also have imposed on the Syrian captain obligations which he had no power to meet, and which, under his peculiar circumstances, might as well remain unknown to him. Elisha, therefore, wisely leaving him to the spiritual guidance of the Almighty, bids him depart in peace.

V. 20. Gehazi-One would expect Elisha’s servant should have been a saint: but we find him far otherwise. The best men, the best ministers, have often had those about them, that were their grief and shame. This Syrian-A stranger, and one of that nation who are the implacable enemies of God’s people. As the Lord-He swears, that he might have some pretence for the action to which he had bound himself by his oath; not considering, that to swear to do any wicked action, is so far from excusing it, that it makes it much worse.

Verse 20. My master hath spared-this Syrian] He has neither taken any thing from him for himself, nor permitted him to give any thing to me.

Verse 20. Gehazi, the servant of Elisha — One would have expected that Elisha’s servant should have been a saint; but we find him far otherwise. The best men, the best ministers, have often had those about them that were their grief and shame. My master hath spared this Syrian — A stranger, and one of that nation who are the implacable enemies of God’s people. As the Lord liveth — He swears, that he might have some pretence for the action to which he had bound himself by his oath; not considering, that to swear to do any wicked action, is so far from excusing it, that it makes it much worse.

GEHAZI’S CURSE, 20-27.

20. Gehazi, the servant of Elisha the man of God — This individual has been introduced to us before, in the previous chapter, and once, at least, not to advantage, when he attempted to thrust away the weeping Shunammite from the feet of Elisha. 2 Kings 4:27. The stately and solemn style in which he is here mentioned — the servant of Elisha the man of God — is in fearful contrast with the covetousness and falsehoods which are immediately to be told. Gehazi has well been called the Judas Iscariot of the Old Testament. This Syrian — These words breathe a spirit of contempt; as if a Syrian, a Gentile, ought to have been taxed. As the Lord liveth — By this solemn oath he makes his course a matter of conscience and religion. For a perverse heart, stubbornly bent on sinning, may even presume to swear its darling sin into a virtue.

Verse 21. He lighted down from the chariot] He treats even the prophet’s servant with the profoundest respect, alights from his chariot, and goes to meet him.

Is all well?] השלום hashalom; Is it peace, or prosperity?

Verses 21-23. He lighted down from his chariot to meet him — Thereby testifying his great respect to the prophet his master, He said — My master hath sent me, &c. — This story of Gehazi was a very unlikely one: Naaman, however, was not willing to question it, but glad of the opportunity of showing his gratitude to the prophet. And he — Naaman, urged him — Who at first refused it upon a pretence of modesty and obedience to his master’s command.

GEHAZI’S CURSE, 20-27.

20. Gehazi, the servant of Elisha the man of God — This individual has been introduced to us before, in the previous chapter, and once, at least, not to advantage, when he attempted to thrust away the weeping Shunammite from the feet of Elisha. 2 Kings 4:27. The stately and solemn style in which he is here mentioned — the servant of Elisha the man of God — is in fearful contrast with the covetousness and falsehoods which are immediately to be told. Gehazi has well been called the Judas Iscariot of the Old Testament. This Syrian — These words breathe a spirit of contempt; as if a Syrian, a Gentile, ought to have been taxed. As the Lord liveth — By this solemn oath he makes his course a matter of conscience and religion. For a perverse heart, stubbornly bent on sinning, may even presume to swear its darling sin into a virtue.

Verse 22. And he said] שלום shalom. It is peace; all is right. This was a common mode of address and answer.

There be come to me from mount Ephraim] There was probably a school of the prophets at this mount.

Verses 21-23. He lighted down from his chariot to meet him — Thereby testifying his great respect to the prophet his master, He said — My master hath sent me, &c. — This story of Gehazi was a very unlikely one: Naaman, however, was not willing to question it, but glad of the opportunity of showing his gratitude to the prophet. And he — Naaman, urged him — Who at first refused it upon a pretence of modesty and obedience to his master’s command.

GEHAZI’S CURSE, 20-27.

20. Gehazi, the servant of Elisha the man of God — This individual has been introduced to us before, in the previous chapter, and once, at least, not to advantage, when he attempted to thrust away the weeping Shunammite from the feet of Elisha. 2 Kings 4:27. The stately and solemn style in which he is here mentioned — the servant of Elisha the man of God — is in fearful contrast with the covetousness and falsehoods which are immediately to be told. Gehazi has well been called the Judas Iscariot of the Old Testament. This Syrian — These words breathe a spirit of contempt; as if a Syrian, a Gentile, ought to have been taxed. As the Lord liveth — By this solemn oath he makes his course a matter of conscience and religion. For a perverse heart, stubbornly bent on sinning, may even presume to swear its darling sin into a virtue.

V. 23. Urged him-Who at first refused it upon a pretence of modesty.

Verse 23. He-bound two talents of silver] It required two servants to carry these two talents, for, according to the computation above, each talent was about 120lbs. weight.

Verses 21-23. He lighted down from his chariot to meet him — Thereby testifying his great respect to the prophet his master, He said — My master hath sent me, &c. — This story of Gehazi was a very unlikely one: Naaman, however, was not willing to question it, but glad of the opportunity of showing his gratitude to the prophet. And he — Naaman, urged him — Who at first refused it upon a pretence of modesty and obedience to his master’s command.

23. Naaman said… take two talents — Worth about three thousand three hundred and twenty dollars. Upon two of his servants — Naaman’s servants. Comp. ver. 24. The gift was a weight which one could not well carry.

Verse 24. When he came to the tower] The Chaldee, Septuagint, Syriac, and Arabic understand the word lp[ ophel, which we translate tower, as signifying a secret, dark, or hiding place. He was doing a deed of darkness, and he sought darkness to conceal it. He no doubt put them in a place little frequented, or one to which few had access besides himself. But the prophet’s discerning spirit found him out.

Verse 24. When he came to the tower — A safe and private place, which he chose for the purpose, and where possibly he hid and kept other things, which he had got by such like frauds and artifices. And let the men go — Before they came within sight of his master.

24. Came to the tower — Rather, To the hill. lp[h, the hill, here means either the hill on which Samaria was built, or the particular eminence on which Elisha’s house stood.

GEHAZI’S CURSE, 20-27.

20. Gehazi, the servant of Elisha the man of God — This individual has been introduced to us before, in the previous chapter, and once, at least, not to advantage, when he attempted to thrust away the weeping Shunammite from the feet of Elisha. 2 Kings 4:27. The stately and solemn style in which he is here mentioned — the servant of Elisha the man of God — is in fearful contrast with the covetousness and falsehoods which are immediately to be told. Gehazi has well been called the Judas Iscariot of the Old Testament. This Syrian — These words breathe a spirit of contempt; as if a Syrian, a Gentile, ought to have been taxed. As the Lord liveth — By this solemn oath he makes his course a matter of conscience and religion. For a perverse heart, stubbornly bent on sinning, may even presume to swear its darling sin into a virtue.

V. 26. Olive yards, &c.-Which Gehazi intended to purchase with this money: and therefore the prophet names them, to inform him, that he exactly knew, not only his outward actions, but even his most secret intentions. What a folly is it, to presume upon sin in hopes of secrecy? When thou goest aside into any bye-path, doth not thy own conscience go with thee? Nay, doth not the eye of God go with thee? What then avails the absence of human witnesses?

Verse 26. Went not mine heart with thee] The Chaldee gives this a good turn: By the prophetic spirit it was shown unto me, when the man returned from his chariot to meet thee.

Is it a time to receive money] He gave him farther proof of this all-discerning prophetic spirit in telling him what he designed to do with the money; he intended to set up a splendid establishment, to have men-servants and maid-servants, to have oliveyards and vineyards, and sheep and oxen, This, as the Chaldee says, he had thought in his heart to do.

Verse 26. Went not my heart with thee? &c. — Was not I present with thee in mind, when the man, &c. Is it a time to receive money? &c. — Was this a fit season for this action? I had but just refused his gifts, and that obstinately, for important reasons; and now thou hast given him cause to think that this was done in mere vain-glory, and that I inwardly desired, and sought only a fitter place and opportunity, to take secretly in private what I refused in public; thus bringing reproach on our religion, and on the God we worship. And olive-yards, &c. — Which Gehazi intended to purchase with this money; and therefore the prophet names them, to inform him that he exactly knew, not only his outward actions, but even his most secret intentions. What a folly is it to presume upon sin in hopes of secrecy! When thou goest aside into any by-path, doth not thy own conscience go with thee? Nay, doth not the eye of God go with thee? What then avails the absence of human witnesses?

26. Went not mine heart with thee — Elisha, by Divine revelation, was enabled to see all Gehazi’s actions and read the wickedness of his heart. So Peter, in the case of Ananias and Sapphira. Acts 5:1-11. Is it a time to receive money — Shall we, by covetousness, identify ourselves with the corrupt and lying priests and prophets who bring dishonour on Jehovah’s name, and on the holy office, by receiving, with avaricious grasp, money and garments and cattle and servants? However right and proper in itself it might be for priests or prophets to receive such gifts under ordinary circumstances, the times then forbade. Such gifts had in Israel become so associated with priestly covetousness and venality that it behooved the true prophet to decline them.

V. 27. For ever-That is, for some generations; as that word is often used and as may be thought by comparing this with Exodus 20:55. (?) White-Which is the worst kind of leprosy, and noted by physicians to be incurable. Those who get money by any way displeasing to God, make a dear purchase. What was Gehazi profited by his two talents, when he lost his health, if not his soul, forever?

Verse 27. The leprosy of Naaman-shall cleave unto thee] Thou hast got much money, and thou shalt have much to do with it. Thou hast got Naaman’s silver, and thou shalt have Naaman’s leprosy. Gehazi is not the last who has got money in an unlawful way, and has got God’s curse with it.

A leper as white as snow.] The moment the curse was pronounced, that moment the signs of the leprosy began to appear. The white shining spot was the sign that the infection had taken place. See on Leviticus 13:2, and the notes at the end of that chapter. See Clarke “Leviticus 13:58”.

1. SOME have thought, because of the prophet’s curse, The leprosy of Naaman shall cleave unto thee and thy seed for ever, that there are persons still alive who are this man’s real descendants, and afflicted with this horrible disease. Mr. Maundrell when he was in Judea made diligent inquiry concerning this, but could not ascertain the truth of the supposition. To me it appears absurd; the denunciation took place in the posterity of Gehazi till it should become extinct, and under the influence of this disorder this must soon have taken place. The for ever implies as long as any of his posterity should remain. This is the import of the word לעולם leolam. It takes in the whole extent or duration of the thing to which it is applied. The for ever of Gehazi was till his posterity became extinct.

2. The god Rimmon, mentioned 2 Kings 5:18, we meet with nowhere else in the Scriptures, unless it be the same which Stephen calls Remphan. See Acts 7:43, and the note there. Selden thinks that Rimmon is the same with Elion, a god of the Phœnicians, borrowed undoubtedly from the ˆwyl[ Elion, the Most High, of the Hebrews, one of the names of the supreme God, which attribute became a god of the Phœnicians. Hesychius has the word Jramav Ramas, which he translates o uyistov Qeov, the Most High God, which agrees very well with the Hebrew רמונ Rimmon, from hmr ramah, to make high or exalt. And all these agree with the sun, as being the highest or most exalted in what is called the solar system. Some think Saturn is intended, and others Venus. Much may be seen on this subject in Selden Deuteronomy Diis Syris.

3. Let us not suppose that the offence of Gehazi was too severely punished. 1. Look at the principle, covetousness. 2. Pride and vanity; he wished to become a great man. 3, His lying, in order to impose on Naaman: Behold even now there be come to me, &c. 4. He in effect sells the cure of Naaman for so much money; for if Naaman had not been cured, could he have pretended to ask the silver and raiment? 5. It was an act of theft; he applied that to his own use which Naaman gave him for his master. 6. He dishonoured his master by getting the money and raiment in his name, who had before so solemnly refused it. 7. He closed the whole by lying to his master, denying that he had gone after Naaman, or that he had received any thing from him. But was it not severe to extend the punishment of his crime to his innocent posterity? I answer, it does not appear that any of Gehazi’s children, if he had any prior to this, were smitten with the leprosy; and as to those whom he might beget after this time, their leprosy must be the necessary consequence of their being engendered by a leprous father.

Reader, see the end of avarice and ambition; and see the truth of those words, “He that WILL be rich, shall fall into temptation, and a snare, and into divers hurtful lusts which drown men in destruction and perdition.”-St. Paul.

4. We have already remarked the apparently severe and manifestly kind providence of God in this business. 1. A marauding party was permitted to spoil the confines of the land of Israel. 2. They brought away, to reduce to captivity, a little maid, probably the hope of her father’s house. 3. She became Naaman’s property, and waited on his wife. 4. She announced God and his prophet. 5. Naaman, on the faith of her account, took a journey to Samaria. 6. Gets healed of his leprosy. 7. Is converted to the Lord; and, doubtless, brought at least his whole family to believe to the saving of their souls. What was severe to the parents of the little maid was most kind to Naaman and his family; and the parents lost their child only a little time, that they might again receive her with honour and glory for ever. How true are the words of the poet!

“Behind a frowning providence he hides a smiling face.”

And see the benefits of a religious education! Had not this little maid been brought up in the knowledge of the true God, she had not been the instrument of so great a salvation. See my sermon on this subject 2 Kings 5:12.

II KINGS

Verse 27. The leprosy of Naaman shall cleave unto thee and thy seed for ever — That is, for some generations, as the expression is often used, and as may be thought by comparing this with Exodus 20:5, and 34:7. This was a sentence which Gehazi justly deserved, for his crime was aggravated by a greedy covetousness, which is idolatry, profanation of God’s name, a downright theft, in taking that to himself which was given for others, deliberate and impudent lying, a desperate contempt of God’s omnipotence, justice, and holiness, a horrible reproach cast upon the prophet and his religion, and a pernicious scandal given to Naaman, and every other Syrian who should chance to hear of it. We are taught from hence that God knows our sins, though committed in secret, and will punish them; and particularly that his wrath pursues, not only the unrighteous, but all those in general who are given to covetousness and dishonest gain; and that goods acquired by wicked means carry a curse with them, which often descends from parents to their children. He went out from his presence a leper as white as snow — Which is the worst kind of leprosy, and noted by physicians to be incurable. Those who get money by any way which is displeasing to God, make a dear purchase. What was Gehazi profited by the two talents of silver, when he lost his health, if not his soul, for ever?

Ver. 27. The leprosy of Naaman cleave to thee, not absolutely for ever, but for three or four generations at least. Gehazi’s covetousness is worse to get out of the heart than leprosy out of the flesh: he altogether stained and dishonoured the name of the Lord. Men who sell advowsons should meditate on this case. Better to die grey-headed curates, than to have Gehazi’s leprosy.

27. Unto thy seed forever — “Who can tell but that the victims of this horrid plague, now seen about the city [Samaria] and at Nablus, the present home of all the Samaritans, may be the heirs of this heritage of Gehazi?” — Thomson. He went out from his presence — And from that time forth he seems not again to have ministered unto Elisha, though he might afterwards have been often called the servant of Elisha. See on 2 Kings 8:4. A leper as white as snow — Hence we learn that the disease of Naaman and the curse of Gehazi was the white leprosy. Comp. Exodus 4:6; Numbers 12:10.

Let not the punishment of Gehazi be thought too severe. Important principles were involved in his conduct, for, according to verse 26, it was a time when the representatives of the sacred office needed to observe the greatest caution against the spirit of worldliness. Then, too, Gehazi’s acts on this occasion were a complication of wickedness. He showed contempt for the judgment of his master in the matter of receiving gifts: he meanly misrepresented the prophet by making him ask for what Naaman had just heard him most positively refuse: he invented a false story to blind the eyes of Naaman: and finally told a miserable lie in the hope of escaping detection from Elisha. Add to all this the foul spirit of covetousness that actuated him through all this evil course and his curse will not appear too great.

The extending of his curse to his children after him is but another exhibition of the terrible consequences of human sinfulness. Gehazi’s posterity were innocent of their father’s sins, but, like many others, they were compelled to bear the consequences of ancestral crimes. That thousands of innocents are subjected to suffering because of the sins of others is a fact which none can deny. Why this is permitted, under the government of an all-wise God, is a question which he has not seen fit fully to answer.