mh_parser/vol_split/12 - 2Kings/Chapter 5.xml

<div2 id="iiKi.vi" n="vi" next="iiKi.vii" prev="iiKi.v" progress="64.04%" title="Chapter V">
<h2 id="iiKi.vi-p0.1">S E C O N D   K I N G S</h2>
<h3 id="iiKi.vi-p0.2">CHAP. V.</h3>
<p class="intro" id="iiKi.vi-p1">Two more of Elisha's miracles are recorded in this
chapter. I. The cleansing of Naaman, a Syrian, a stranger, from his
leprosy, and there, 1. The badness of his case, <scripRef id="iiKi.vi-p1.1" osisRef="Bible:2Kgs.5.1" parsed="|2Kgs|5|1|0|0" passage="2Ki 5:1">ver. 1</scripRef>. 2. The providence that brought him to
Elisha, the intelligence given him by a captive maid, <scripRef id="iiKi.vi-p1.2" osisRef="Bible:2Kgs.5.2-2Kgs.5.4" parsed="|2Kgs|5|2|5|4" passage="2Ki 5:2-4">ver. 2-4</scripRef>. A letter from the king of
Syria to the king of Israel, to introduce him, <scripRef id="iiKi.vi-p1.3" osisRef="Bible:2Kgs.5.5-2Kgs.5.7" parsed="|2Kgs|5|5|5|7" passage="2Ki 5:5-7">ver. 5-7</scripRef>. And the invitation Elisha sent
him, <scripRef id="iiKi.vi-p1.4" osisRef="Bible:2Kgs.5.8" parsed="|2Kgs|5|8|0|0" passage="2Ki 5:8">ver. 8</scripRef>. 3. The method
prescribed for his cure, his submission, with much ado, to that
method, and his cure thereby, <scripRef id="iiKi.vi-p1.5" osisRef="Bible:2Kgs.5.9-2Kgs.5.14" parsed="|2Kgs|5|9|5|14" passage="2Ki 5:9-14">ver.
9-14</scripRef>. 4. The grateful acknowledgments he made to Elisha
hereupon, <scripRef id="iiKi.vi-p1.6" osisRef="Bible:2Kgs.5.15-2Kgs.5.19" parsed="|2Kgs|5|15|5|19" passage="2Ki 5:15-19">ver. 15-19</scripRef>.
II. The smiting of Gehazi, his own servant, with that leprosy. 1.
Gehazi's sins, which were belying his master to Naaman (<scripRef id="iiKi.vi-p1.7" osisRef="Bible:2Kgs.5.20-2Kgs.5.24" parsed="|2Kgs|5|20|5|24" passage="2Ki 5:20-24">ver. 20-24</scripRef>), and lying to his
master when he examined him, <scripRef id="iiKi.vi-p1.8" osisRef="Bible:2Kgs.5.25" parsed="|2Kgs|5|25|0|0" passage="2Ki 5:25">ver.
25</scripRef>. 2. His punishment for these sins. Naaman's leprosy
was entailed on his family, <scripRef id="iiKi.vi-p1.9" osisRef="Bible:2Kgs.5.26-2Kgs.5.27" parsed="|2Kgs|5|26|5|27" passage="2Ki 5:26,27">ver.
26, 27</scripRef>. And, if Naaman's cure was typical of the calling
of the Gentiles, as our Saviour seems to make it (<scripRef id="iiKi.vi-p1.10" osisRef="Bible:Luke.4.27" parsed="|Luke|4|27|0|0" passage="Lu 4:27">Luke iv. 27</scripRef>), Gehazi's stroke may be
looked upon as typical of the blinding and rejecting of the Jews,
who envied God's grace to the Gentiles, as Gehazi envied Elisha's
favour to Naaman.</p>
<scripCom id="iiKi.vi-p0.1_1" osisRef="Bible:2Kgs.5" parsed="|2Kgs|5|0|0|0" passage="2Ki 5" type="Commentary"/>
<scripCom id="iiKi.vi-p0.2_1" osisRef="Bible:2Kgs.5.1-2Kgs.5.8" parsed="|2Kgs|5|1|5|8" passage="2Ki 5:1-8" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.5.1-2Kgs.5.8">
<h4 id="iiKi.vi-p1.13">Naaman's Leprosy. (<span class="smallcaps" id="iiKi.vi-p1.14">b. c.</span> 894.)</h4>
<p class="passage" id="iiKi.vi-p2">1 Now Naaman, captain of the host of the king of
Syria, was a great man with his master, and honourable, because by
him the <span class="smallcaps" id="iiKi.vi-p2.1">Lord</span> had given deliverance
unto Syria: he was also a mighty man in valour, <i>but he was</i> a
leper.   2 And the Syrians had gone out by companies, and had
brought away captive out of the land of Israel a little maid; and
she waited on Naaman's wife.   3 And she said unto her
mistress, Would God my lord <i>were</i> with the prophet that
<i>is</i> in Samaria! for he would recover him of his leprosy.
  4 And <i>one</i> went in, and told his lord, saying, Thus
and thus said the maid that <i>is</i> of the land of Israel.  
5 And the king of Syria said, Go to, go, and I will send a letter
unto the king of Israel. And he departed, and took with him ten
talents of silver, and six thousand <i>pieces</i> of gold, and ten
changes of raiment.   6 And he brought the letter to the king
of Israel, saying, Now when this letter is come unto thee, behold,
I have <i>therewith</i> sent Naaman my servant to thee, that thou
mayest recover him of his leprosy.   7 And it came to pass,
when the king of Israel had read the letter, that he rent his
clothes, and said, <i>Am</i> I God, to kill and to make alive, that
this man doth send unto me to recover a man of his leprosy?
wherefore consider, I pray you, and see how he seeketh a quarrel
against me.   8 And it was <i>so,</i> when Elisha the man of
God had heard that the king of Israel had rent his clothes, that he
sent to the king, saying, Wherefore hast thou rent thy clothes? let
him come now to me, and he shall know that there is a prophet in
Israel.</p>
<p class="indent" id="iiKi.vi-p3">Our saviour's miracles were intended for
the lost sheep of the house of Israel, yet one, like a crumb, fell
from the table to a woman of Canaan; so this one miracle Elisha
wrought for Naaman, a Syrian; for God does good to all, and will
have all men to be saved. Here is,</p>
<p class="indent" id="iiKi.vi-p4">I. The great affliction Naaman was under,
in the midst of all his honours, <scripRef id="iiKi.vi-p4.1" osisRef="Bible:2Kgs.5.1" parsed="|2Kgs|5|1|0|0" passage="2Ki 5:1"><i>v.</i> 1</scripRef>. He was a great man, in a great
place; not only rich and raised, but particularly happy for two
things:—1. That he had been very serviceable to his country. God
made him so: <i>By him the Lord had</i> often <i>given deliverance
to Syria,</i> success in their wars even with Israel. The
preservation and prosperity even of those that do not know God and
serve him must be ascribed to him, for <i>he is the Saviour of all
men,</i> but <i>especially of those that believe.</i> Let Israel
know that when the Syrians prevailed it was from the Lord. 2. That
he was very acceptable to his prince, was his favourite, and
prime-minister of state; so great was he, so high, so honourable,
and a mighty man of valour; but he was a leper, was under that
loathsome disease, which made him a burden to himself. Note, (1.)
No man's greatness, or honour, or interest, or valour, or victory,
can set him out of the reach of the sorest calamities of human
life; there is many a sickly crazy body under rich and gay
clothing. (2.) Every man has some <i>but</i> or other in his
character, something that blemishes and diminishes him, some allay
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 a great as the world could make
him, and yet (as bishop Hall expresses it) the basest slave in
Syria would not change skins with him.</p>
<p class="indent" id="iiKi.vi-p5">II. The notice that was given him of
Elisha's power, by a little maid that waited on his lady, <scripRef id="iiKi.vi-p5.1" osisRef="Bible:2Kgs.5.2-2Kgs.5.3" parsed="|2Kgs|5|2|5|3" passage="2Ki 5:2,3"><i>v.</i> 2, 3</scripRef>. This maid was, by
birth, an Israelite, providentially carried captive into Syria, and
there preferred into Naaman's family, where she published Elisha's
fame to the honour of Israel and Israel's God. The unhappy
dispersing of the people of God has sometimes proved the happy
occasion of the diffusion of the knowledge of God, <scripRef id="iiKi.vi-p5.2" osisRef="Bible:Acts.8.4" parsed="|Acts|8|4|0|0" passage="Ac 8:4">Acts viii. 4</scripRef>. This little maid, 1. As
became a true-born Israelite, consulted the honour of her country,
and could give an account, though but a girl, of the famous prophet
they had among them. Children should betimes acquaint themselves
with the wondrous works of God, that, wherever they go, they may
have them to talk of. See <scripRef id="iiKi.vi-p5.3" osisRef="Bible:Ps.8.2" parsed="|Ps|8|2|0|0" passage="Ps 8:2">Ps. viii.
2</scripRef>. 2. As became a good servant, she desired the health
and welfare of her master, though she was a captive, a servant by
force; much more should servants of choice seek their masters'
good. The Jews in Babylon were to seek the peace of the land of
their captivity. <scripRef id="iiKi.vi-p5.4" osisRef="Bible:Jer.29.7" parsed="|Jer|29|7|0|0" passage="Jer 29:7">Jer. xxix.
7</scripRef>. <i>Elisha</i> had <i>not cleansed any leper in
Israel</i> (<scripRef id="iiKi.vi-p5.5" osisRef="Bible:Luke.4.27" parsed="|Luke|4|27|0|0" passage="Lu 4:27">Luke iv. 27</scripRef>),
yet this little maid, from the other miracles he had wrought,
inferred that he <i>could</i> cure her master, and from his common
beneficence inferred that he <i>would</i> do it, though he was a
Syrian. Servants may be blessings to the families where they are,
by telling what they know of the glory of God and the honour of his
prophets.</p>
<p class="indent" id="iiKi.vi-p6">III. The application which the king of
Syria hereupon made to the king of Israel on Naaman's behalf.
Naaman took notice of the intelligence, though given by a simple
maid, and did not despise it for the sake of her meanness, when it
tended to his bodily health. He did not say, "The girl talks like a
fool; how can any prophet of Israel do that for me which all the
physicians of Syria have attempted in vain?" Though he neither
loved nor honoured the Jewish nation, yet, if one of that nation
can but cure him of his leprosy, he will thankfully acknowledge the
obligation. O that those who are spiritually diseased would hearken
thus readily to the tidings brought them of the great Physician!
See what Naaman did upon this little hint. 1. He would not send for
the prophet to come to him, but such honour would he pay to one
that had so much of a divine power with him as to be able to cure
diseases that he would go to him himself, though he himself was
sickly, unfit for society, the journey long, and the country an
enemy's; princes, he thinks, must stoop to prophets when they need
them. 2. He would not go <i>incognito—in disguise,</i> though his
errand proclaimed his loathsome disease, but went in state, and
with a great retinue, to do the more honour to the prophet. 3. He
would not go empty-handed, but took with him gold, silver, and
raiment, to present to his physician. Those that have wealth, and
want health show which they reckon the more valuable blessing; what
will they not give for ease, and strength, and soundness of body?
4. He would not go without a letter to the king of Israel from the
king his master, who did himself earnestly desire his recovery. He
knows not where in Samaria to find this wonder-working prophet, but
takes it for granted the king knows where to find him; and, to
engage the prophet to do his utmost for Naaman, he will go to him
supported with the interest of two kings. If the king of Syria must
entreat his help, he hopes the king of Israel, being his
liege-lord, may command it. The gifts of the subject must all be
(he thinks) for the service and honour of the prince, and therefore
he desires the king that he would <i>recover the leper</i>
(<scripRef id="iiKi.vi-p6.1" osisRef="Bible:2Kgs.5.6" parsed="|2Kgs|5|6|0|0" passage="2Ki 5:6"><i>v.</i> 6</scripRef>), taking it for
granted that there was a greater intimacy between the king and the
prophet than really there was.</p>
<p class="indent" id="iiKi.vi-p7">IV. The alarm this gave to the king of
Israel, <scripRef id="iiKi.vi-p7.1" osisRef="Bible:2Kgs.5.7" parsed="|2Kgs|5|7|0|0" passage="2Ki 5:7"><i>v.</i> 7</scripRef>. He
apprehended there was in this letter, 1. A great affront upon God,
and therefore he rent his clothes, according to the custom of the
Jews when they heard or read that which they thought blasphemous;
and what less could it be than to attribute to him a divine power?
"<i>Am I a God, to kill</i> whom I will, and <i>make alive</i> whom
I will? No, I pretend not to such an authority." Nebuchadnezzar
did, as we find, <scripRef id="iiKi.vi-p7.2" osisRef="Bible:Dan.5.19" parsed="|Dan|5|19|0|0" passage="Da 5:19">Dan. v. 19</scripRef>.
"<i>Am I a God, to kill</i> with a word, <i>and make alive</i> with
a word? No, I pretend not to such a power;" thus this great man,
this bad man, is made to own that he is but a man. Why did he not,
with this consideration, correct himself for his idolatry, and
reason thus:—Shall I worship those as gods that can neither kill
nor make alive, can <i>do neither good nor evil?</i> 2. A bad
design upon himself. He appeals to those about him for this:
"<i>See how he seeketh a quarrel against me;</i> he requires me to
recover the leper, and if I do not, though I cannot, he will make
that a pretence to wage war with me," which he suspects the rather
because Naaman is his general. Had he rightly understood the
meaning of the letter, that when the king wrote to him to recover
the leper he meant that he would take care he might be recovered,
he would not have been in this fright. Note, We often create a
great deal of uneasiness to ourselves by misinterpreting the words
and actions of others that are well intended: it is charity to
ourselves to think no evil. If he had bethought himself of Elisha,
and his power, he would easily have understood the letter, and have
known what he had to do; but he is put into this confusion by
making himself a stranger to the prophet: the captive maid had him
more in her thoughts than the king had.</p>
<p class="indent" id="iiKi.vi-p8">V. The proffer which Elisha made of his
services. He was willing to do any thing to make his prince easy,
though he was neglected and his former good services were forgotten
by him. Hearing on which occasion the king had rent his clothes, he
sent to him to let him know that if his patient would come to him
he should not lose his labour (<scripRef id="iiKi.vi-p8.1" osisRef="Bible:2Kgs.5.8" parsed="|2Kgs|5|8|0|0" passage="2Ki 5:8"><i>v.</i> 8</scripRef>): <i>He shall know that there is a
prophet in Israel</i> (and it were sad with Israel if there were
not), that there is a prophet in Israel who can do that which the
king of Israel dares not attempt, which the prophets of Syria
cannot pretend to. It was not for his own honour, but for the
honour of God, that he coveted to make them all know <i>that there
was a prophet in Israel,</i> though obscure and overlooked.</p>
</div><scripCom id="iiKi.vi-p0.3" osisRef="Bible:2Kgs.5.9-2Kgs.5.14" parsed="|2Kgs|5|9|5|14" passage="2Ki 5:9-14" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.5.9-2Kgs.5.14">
<h4 id="iiKi.vi-p8.3">The Cure of Naaman's
Leprosy. (<span class="smallcaps" id="iiKi.vi-p8.4">b. c.</span> 894.)</h4>
<p class="passage" id="iiKi.vi-p9">9 So Naaman came with his horses and with his
chariot, and stood at the door of the house of Elisha.   10
And Elisha sent a messenger unto him, saying, Go and wash in Jordan
seven times, and thy flesh shall come again to thee, and thou shalt
be clean.   11 But Naaman was wroth, and went away, and said,
Behold, I thought, He will surely come out to me, and stand, and
call on the name of the <span class="smallcaps" id="iiKi.vi-p9.1">Lord</span> his
God, and strike his hand over the place, and recover the leper.
  12 <i>Are</i> not Abana and Pharpar, rivers of Damascus,
better than all the waters of Israel? may I not wash in them, and
be clean? So he turned and went away in a rage.   13 And his
servants came near, and spake unto him, and said, My father,
<i>if</i> the prophet had bid thee <i>do some</i> great thing,
wouldest thou not have done <i>it?</i> how much rather then, when
he saith to thee, Wash, and be clean?   14 Then went he down,
and dipped himself seven times in Jordan, according to the saying
of the man of God: and his flesh came again like unto the flesh of
a little child, and he was clean.</p>
<p class="indent" id="iiKi.vi-p10">We have here the cure of Naaman's
leprosy.</p>
<p class="indent" id="iiKi.vi-p11">I. The short and plain direction which the
prophet gave him, with assurance of success. Naaman designed to do
honour to Elisha when he came in his chariot, and with all his
retinue, to Elisha's door, <scripRef id="iiKi.vi-p11.1" osisRef="Bible:2Kgs.5.9" parsed="|2Kgs|5|9|0|0" passage="2Ki 5:9"><i>v.</i>
9</scripRef>. Those that showed little respect to prophets at other
times were very complaisant to them when they needed them. He
attended at Elisha's door as a beggar for an alms. Those that would
be cleansed from the spiritual leprosy must wait at <i>Wisdom's
gate, and watch at the posts of her doors.</i> Naaman expected to
have his compliment returned, but Elisha gave him his answer
without any formality, would not go to the door to him, lest he
should seem too much pleased with the honour done him, but sent a
messenger to him, saying, <i>Go wash in Jordan seven times,</i> and
promising him that if he did so his disease should be cured. The
promise was express: <i>Thou shalt be clean.</i> The method
prescribed was plain: <i>Go wash in Jordan.</i> This was not
intended as any means of the cure; for, though cold bathing is
recommended by many as a very wholesome thing, yet some think that
in the case of a leprosy it was rather hurtful. But it was intended
as a sign of the cure, and a trial of his obedience. Those that
will be helped of God must do as they are bidden. But why did
Elisha send a messenger to him with these directions? 1. Because he
had retired, at this time, for devotion, was intent upon his
prayers for the cure, and would not be diverted; or, 2. Because he
knew Naaman to be a proud man, and he would let him know that
before the great God all men stand upon the same level.</p>
<p class="indent" id="iiKi.vi-p12">II. Naaman's disgust at the method
prescribed, because it was not what he expected. Two things
disgusted him:—</p>
<p class="indent" id="iiKi.vi-p13">1. That Elisha, as he thought, put a slight
upon his person, in sending him orders by a servant, and not coming
to him himself, <scripRef id="iiKi.vi-p13.1" osisRef="Bible:2Kgs.5.11" parsed="|2Kgs|5|11|0|0" passage="2Ki 5:11"><i>v.</i>
11</scripRef>. Being big with the expectation of a cure, he had
been fancying how this cure would be wrought, and the scheme he had
laid was this: "<i>He will surely come out to me,</i> that is the
least he can do to me, a peer of Syria, to me that have come to him
in all this state, to me that have so often been victorious over
Israel. <i>He will stand,</i> and <i>call on the name of his
God,</i> and name me in his prayer, and then he will <i>wave his
hand over the place,</i> and so effect the cure." And, because the
thing was not done just thus, he fell into a passion, forgetting,
(1.) That he was a leper, and the law of Moses, which Elisha would
religiously observe, shut lepers out from society—a leper, and
therefore he ought not to insist upon the punctilios of honor.
Note, Many have hearts unhumbled under humbling providences; see
<scripRef id="iiKi.vi-p13.2" osisRef="Bible:Num.12.14" parsed="|Num|12|14|0|0" passage="Nu 12:14">Num. xii. 14</scripRef>. (2.) That he
was a petitioner, suing for a favour which he could not demand; and
beggars must not be choosers, patients must not prescribe to their
physicians. See in Naaman the folly of pride. A cure will not
content him unless he be cured with ceremony, with a great deal of
pomp and parade; he scorns to be healed, unless he be humoured.</p>
<p class="indent" id="iiKi.vi-p14">2. That Elisha, as he thought, put a slight
upon his country. He took it hard that he must be sent to wash in
Jordan, a river of Israel, when he thought <i>Abana and Pharpar,
rivers of Damascus, better than all the waters of Israel.</i> How
magnificently does he speak of these two rivers that watered
Damascus, which soon after fell into one, called by geographers
<i>Chrysoroas—the golden stream!</i> How scornfully does he speak
of all the waters of Israel, though God had called the land of
Israel <i>the glory of all lands,</i> and particularly for its
<i>brooks of water!</i> <scripRef id="iiKi.vi-p14.1" osisRef="Bible:Deut.8.7" parsed="|Deut|8|7|0|0" passage="De 8:7">Deut. viii.
7</scripRef>. So common it is for God and man to differ in their
judgments. How slightly does he speak of the prophet's directions!
<i>May I not wash in them and be clean?</i> He might wash in them
and be clean from dirt, but not wash in them and be clean from
leprosy. He was angry that the prophet bade him wash and be clean;
he thought that the prophet must do all and was not pleased that he
was bidden to do any thing,—or he thought this too cheap, too
plain, too common a thing for so great a man to be cured by,—or he
did not believe it would at all effect the cure, or, if it would,
what medicinal virtue was there in Jordan more than in the rivers
of Damascus? But he did not consider, (1.) That Jordan belonged to
Israel's God, from whom he was to expect the cure, and not from the
gods of Damascus; it watered the Lord's land, the holy land, and,
in a miraculous cure, relation to God was much more considerable
than the depth of the channel or the beauty of the stream. (2.)
That Jordan had more than once before this obeyed the commands of
omnipotence. It had of old yielded a passage to Israel, and of late
to Elijah and Elisha, and therefore was fitter for such a purpose
than those rivers which had only observed the common law of their
creation, and had never been thus distinguished; but, above all,
(3.) Jordan was the river appointed, and, if he expected a cure
from the divine power, he ought to acquiesce in the divine will,
without asking why or wherefore. Note, It is common for those that
are wise in their own conceit to look with contempt on the dictates
and prescriptions of divine wisdom and to prefer their own fancies
before them; those that are for <i>establishing their own
righteousness</i> will not <i>submit to the righteousness of
God,</i> <scripRef id="iiKi.vi-p14.2" osisRef="Bible:Rom.10.3" parsed="|Rom|10|3|0|0" passage="Ro 10:3">Rom. x. 3</scripRef>. Naaman
talked himself into such a heat (as passionate men usually do) that
he turned away from the prophet's door in a rage, ready to swear he
would never have any thing more to say to Elisha; and who then
would be the loser? Note, <i>Those that observe lying vanities
forsake their own mercies.</i> <scripRef id="iiKi.vi-p14.3" osisRef="Bible:Jonah.2.8" parsed="|Jonah|2|8|0|0" passage="Jon 2:8">Jonah
ii. 8</scripRef>. Proud men are the worst enemies to themselves and
forego their own redemption.</p>
<p class="indent" id="iiKi.vi-p15">III. The modest advice which his servants
gave him, to observe the prophet's prescriptions, with a tacit
reproof of his resentments, <scripRef id="iiKi.vi-p15.1" osisRef="Bible:2Kgs.5.13" parsed="|2Kgs|5|13|0|0" passage="2Ki 5:13"><i>v.</i>
13</scripRef>. 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 body (a good character of
great men, and a very rare one), they drew near, and made bold to
argue the matter a little with him. They had conceived a great
opinion of the prophet (having, perhaps, heard more of him from the
common people, whom they had conversed with, than Naaman had heard
from the king and courtiers, whom he had conversed with), and
therefore begged of him to consider: "<i>If the prophet had bidden
thee to do some great thing,</i> had ordered thee into a tedious
course of physic, or to submit to some painful operation,
blistering, or cupping, or salivating, <i>Wouldst thou not have
done it?</i> No doubt thou wouldst. And wilt thou not submit to so
easy a method as this, <i>Wash and be clean?"</i> Observe, 1. His
own servants gave him this reproof and counsel, which was no more
disparagement to him than that he had intelligence of one that
could cure him from his wife's maid, <scripRef id="iiKi.vi-p15.2" osisRef="Bible:2Kgs.5.3" parsed="|2Kgs|5|3|0|0" passage="2Ki 5:3"><i>v.</i> 3</scripRef>. Note, It is a great mercy to have
those about us that will be free with us, and faithfully tell us of
our faults and follies, though they be our inferiors. Masters must
be willing to hear reason from their servants, <scripRef id="iiKi.vi-p15.3" osisRef="Bible:Job.31.13-Job.31.14" parsed="|Job|31|13|31|14" passage="Job 31:13,14">Job xxxi. 13, 14</scripRef>. As we should be deaf to
the counsel of the ungodly, though given by the greatest and most
venerable names, so we should have our ear open to good advice,
though brought us by those who are much below us: no matter who
speaks, if the thing be well said. 2. The reproof was very modest
and respectful. They call him <i>Father;</i> for servants must
honour and obey their masters with a kind of filial affection. In
giving reproof or counsel we must make it appear that it comes from
love and true honour, and that we intend, not reproach, but
reformation. 3. It was very rational and considerate. If the rude
and unthinking servants had stirred up their master's angry
resentment, and offered to avenge his quarrel upon the prophet, who
(he thought) affronted him, how mischievous would the consequences
have been! Fire from heaven, probably, upon them all! But they, to
our great surprise, took the prophet's part. Elisha, though it is
likely he perceived that what he had said had put Naaman out of
humour, did not care to pacify him: it was at his peril if he
persisted in his wrath. But his servants were made use of by
Providence to reduce him to temper. They reasoned with him, (1.)
From his earnest desire of a cure: <i>Wouldst thou not do</i> any
thing? Note, When diseased sinners come to this, that they are
content to do any thing, to submit to any thing, to part with any
thing, for a cure, then, and not till then, there begin to be some
hopes of them. Then they will take Christ on his own terms when
they are made willing to have Christ upon any terms. (2.) From the
easiness of the method prescribed: "It is but, <i>Wash and be
clean.</i> It is but trying; the experiment is cheap and easy, it
can do no hurt, but may do good." Note, the methods prescribed for
the healing of the leprosy of sin are so plain that we are utterly
inexcusable if we do not observe them. It is but, "Believe, and be
saved"—"Repent, and be pardoned"—"Wash, and be clean."</p>
<p class="indent" id="iiKi.vi-p16">IV. The cure effected, in the use of the
means prescribed, <scripRef id="iiKi.vi-p16.1" osisRef="Bible:2Kgs.5.14" parsed="|2Kgs|5|14|0|0" passage="2Ki 5:14"><i>v.</i>
14</scripRef>. Naaman, upon second thoughts, yielded to make the
experiment, yet, it should seem, with no great faith and
resolution; for, whereas the prophet bade him wash in Jordan seven
times, he did but dip himself so many times, as lightly as he
could. However God was pleased so far to honour himself and his
word as to make that effectual. <i>His flesh came again, like the
flesh of a child,</i> to his great surprise and joy. This men get
by yielding to the will of God, by attending to his institutions.
His being cleansed by washing put an honour on the law for
cleansing lepers. God will magnify his word above all his name.</p>
</div><scripCom id="iiKi.vi-p0.4" osisRef="Bible:2Kgs.5.15-2Kgs.5.19" parsed="|2Kgs|5|15|5|19" passage="2Ki 5:15-19" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.5.15-2Kgs.5.19">
<p class="passage" id="iiKi.vi-p17">15 And he returned to the man of God, he and all
his company, and came, and stood before him: and he said, Behold,
now I know that <i>there is</i> no God in all the earth, but in
Israel: now therefore, I pray thee, take a blessing of thy servant.
  16 But he said, <i>As</i> the <span class="smallcaps" id="iiKi.vi-p17.1">Lord</span> liveth, before whom I stand, I will receive
none. And he urged him to take <i>it;</i> but he refused.   17
And Naaman said, Shall there not then, I pray thee, be given to thy
servant two mules' burden of earth? for thy servant will henceforth
offer neither burnt offering nor sacrifice unto other gods, but
unto the <span class="smallcaps" id="iiKi.vi-p17.2">Lord</span>.   18 In this
thing the <span class="smallcaps" id="iiKi.vi-p17.3">Lord</span> pardon thy servant,
<i>that</i> when my master goeth into the house of Rimmon to
worship there, and he leaneth on my hand, and I bow myself in the
house of Rimmon: when I bow down myself in the house of Rimmon, the
<span class="smallcaps" id="iiKi.vi-p17.4">Lord</span> pardon thy servant in this
thing.   19 And he said unto him, Go in peace. So he departed
from him a little way.</p>
<p class="indent" id="iiKi.vi-p18">Of the ten lepers that our Saviour
cleansed, the only one that <i>returned to give thanks</i> was a
<i>Samaritan,</i> <scripRef id="iiKi.vi-p18.1" osisRef="Bible:Luke.17.16" parsed="|Luke|17|16|0|0" passage="Lu 17:16">Luke xvii.
16</scripRef>. This Syrian did so, and here expresses himself.</p>
<p class="indent" id="iiKi.vi-p19">I. Convinced of the power of the God of
Israel, not only that he is God, but that he is God alone, and that
indeed <i>there is no God in all the earth but in Israel</i>
(<scripRef id="iiKi.vi-p19.1" osisRef="Bible:2Kgs.5.15" parsed="|2Kgs|5|15|0|0" passage="2Ki 5:15"><i>v.</i> 15</scripRef>)—a noble
confession, but such as intimates 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
seen other lepers cleansed, perhaps the sight 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.</p>
<p class="indent" id="iiKi.vi-p20">II. Grateful to Elisha the prophet:
"Therefore, for his sake whose servant thou art, I have a present
for thee, silver, and gold, and raiment, whatever thou wilt please
to accept." He valued the cure, not by the easiness of it to the
prophet, but the acceptableness of it to himself, and would gladly
pay for it accordingly. But Elisha generously refused the fee,
though urged to accept it; and, to prevent further importunity,
backed his refusal with an oath: <i>As the Lord liveth, I will
receive none</i> (<scripRef id="iiKi.vi-p20.1" osisRef="Bible:2Kgs.5.16" parsed="|2Kgs|5|16|0|0" passage="2Ki 5:16"><i>v.</i>
16</scripRef>), not because he did not need it, for he was poor
enough, and knew what to do with it, and how to bestow it among the
sons of the prophets, nor because he thought it unlawful, for he
received presents from others; but he would not be beholden to this
Syrian, nor should <i>he</i> say, <i>I have made Elisha rich,</i>
<scripRef id="iiKi.vi-p20.2" osisRef="Bible:Gen.14.23" parsed="|Gen|14|23|0|0" passage="Ge 14:23">Gen. xiv. 23</scripRef>. It would be
much for the honour of God to show this new convert that the
servants of the God of Israel were taught to look upon the wealth
of this world with a holy contempt, which would confirm him in his
belief that <i>there was no God but in Israel.</i> See <scripRef id="iiKi.vi-p20.3" osisRef="Bible:1Cor.9.18 Bible:2Cor.11.9" parsed="|1Cor|9|18|0|0;|2Cor|11|9|0|0" passage="1Co 9:18,2Co 11:9">1 Cor. ix. 18; 2 Cor. xi.
9</scripRef>.</p>
<p class="indent" id="iiKi.vi-p21">III. Proselyted to the worship of the God
of Israel. He will not only offer a sacrifice to the Lord, in
thanks for his present cure, but he resolves he will never offer
sacrifice to any other gods, <scripRef id="iiKi.vi-p21.1" osisRef="Bible:2Kgs.5.17" parsed="|2Kgs|5|17|0|0" passage="2Ki 5:17"><i>v.</i>
17</scripRef>. It was a happy cure of his leprosy which cured him
of his idolatry, a more dangerous disease. But here are two
instances of his weakness and infirmity in his conversion:—1. In
one instance he over-did it, that he would not only worship the God
of Israel, but he would have clods of earth out of the prophet's
garden, or at least of the prophet's ordering, to <i>make an altar
of,</i> <scripRef id="iiKi.vi-p21.2" osisRef="Bible:2Kgs.5.17" parsed="|2Kgs|5|17|0|0" passage="2Ki 5:17"><i>v.</i> 17</scripRef>. He
that awhile ago had spoken very slightly of the waters of Israel
(<scripRef id="iiKi.vi-p21.3" osisRef="Bible:2Kgs.5.12" parsed="|2Kgs|5|12|0|0" passage="2Ki 5:12"><i>v.</i> 12</scripRef>) now is in
another extreme, and over-values the earth of Israel, supposing
(since God has appointed <i>altars of earth,</i> <scripRef id="iiKi.vi-p21.4" osisRef="Bible:Exod.20.24" parsed="|Exod|20|24|0|0" passage="Ex 20:24">Exod. xx. 24</scripRef>) that an altar of that earth
would be most acceptable to him, not considering that all <i>the
earth is the Lord's and the fulness thereof.</i> Or perhaps the
transport of his affection and veneration for the prophet, not only
upon the account of his power, but of his virtue and generosity,
made him, as we say, love the very ground he went upon and desire
to have some of it home with him. The modern compliment equivalent
to this would be, "Pray, sir, let me have your picture." 2. In
another instance he under-did it, that he reserved to himself a
liberty to bow in the house of Rimmon, in complaisance to the king
his master, and according to the duty of his place at court
(<scripRef id="iiKi.vi-p21.5" osisRef="Bible:2Kgs.5.18" parsed="|2Kgs|5|18|0|0" passage="2Ki 5:18"><i>v.</i> 18</scripRef>), <i>in this
thing</i> he must be excused. He owns he ought not to do it, but
that he cannot otherwise not do it, but that he cannot otherwise
keep his place,—protests that his bowing is not, nor ever shall
be, as it had been, in honour to the idol, but only in honour to
the king,—and therefore he hopes God will forgive him. Perhaps,
all things considered, this might admit of some apology, though it
was not justifiable. But, as to us, I am sure, (1.) If, in
covenanting with God, we make a reservation for any known sin,
which we will continue to indulge ourselves in, that reservation is
a defeasance of his covenant. We must cast away all our
transgressions and not except any house of Rimmon. (2.) Though we
are encouraged to pray for the remission of the sins we have
committed, yet, if we ask for a dispensation to go on in any sin
for the future, we mock God, and deceive ourselves. (3.) Those that
know not how to quit a place at court when they cannot keep it
without sinning against God, and wronging their consciences, do not
rightly value the divine favour. (4.) Those that truly hate evil
will make conscience of abstaining from all appearances of evil.
Though Naaman's dissembling his religion cannot be approved, yet
because his promise to offer no sacrifice to any god but the God of
Israel only was a great point gained with a Syrian, and because, by
asking pardon in this matter, he showed such a degree of conviction
and ingenuousness as gave hopes of improvement, the prophet took
fair leave of him, and bade him <i>Go in peace,</i> <scripRef id="iiKi.vi-p21.6" osisRef="Bible:2Kgs.5.19" parsed="|2Kgs|5|19|0|0" passage="2Ki 5:19"><i>v.</i> 19</scripRef>. Young converts must be
tenderly dealt with.</p>
</div><scripCom id="iiKi.vi-p0.5" osisRef="Bible:2Kgs.5.20-2Kgs.5.27" parsed="|2Kgs|5|20|5|27" passage="2Ki 5:20-27" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.5.20-2Kgs.5.27">
<h4 id="iiKi.vi-p21.8">Naaman's Gratitude. (<span class="smallcaps" id="iiKi.vi-p21.9">b. c.</span> 894.)</h4>
<p class="passage" id="iiKi.vi-p22">20 But Gehazi, the servant of Elisha the man of
God, said, Behold, my master hath spared Naaman this Syrian, in not
receiving at his hands that which he brought: but, <i>as</i> the
<span class="smallcaps" id="iiKi.vi-p22.1">Lord</span> liveth, I will run after him,
and take somewhat of him.   21 So Gehazi followed after
Naaman. And when Naaman saw <i>him</i> running after him, he
lighted down from the chariot to meet him, and said, <i>Is</i> all
well?   22 And he said, All <i>is</i> well. My master hath
sent me, saying, Behold, even now there be come to me from mount
Ephraim two young men of the sons of the prophets: give them, I
pray thee, a talent of silver, and two changes of garments.  
23 And Naaman said, Be content, take two talents. And he urged him,
and bound two talents of silver in two bags, with two changes of
garments, and laid <i>them</i> upon two of his servants; and they
bare <i>them</i> before him.   24 And when he came to the
tower, he took <i>them</i> from their hand, and bestowed
<i>them</i> in the house: and he let the men go, and they departed.
  25 But he went in, and stood before his master. And Elisha
said unto him, Whence <i>comest thou,</i> Gehazi? And he said, Thy
servant went no whither.   26 And he said unto him, Went not
mine heart <i>with thee,</i> when the man turned again from his
chariot to meet thee? <i>Is it</i> a time to receive money, and to
receive garments, and oliveyards, and vineyards, and sheep, and
oxen, and menservants, and maidservants?   27 The leprosy
therefore of Naaman shall cleave unto thee, and unto thy seed for
ever. And he went out from his presence a leper <i>as white</i> as
snow.</p>
<p class="indent" id="iiKi.vi-p23">Naaman, a Syrian, a courtier, a soldier,
had many servants, and we read how wise and good they were,
<scripRef id="iiKi.vi-p23.1" osisRef="Bible:2Kgs.5.13" parsed="|2Kgs|5|13|0|0" passage="2Ki 5:13"><i>v.</i> 13</scripRef>. Elisha, a
holy prophet, a man of God, has but one servant, and he proves a
base, lying, naughty fellow. Those that heard of Elisha at a
distance honoured him, and got good by what they heard; but he that
stood continually before him, to hear his wisdom, had no good
impressions made upon him either by his doctrine or miracles. One
would have expected that Elisha's servant should be a saint (even
Ahab's servant, Obadiah, was), but even Christ himself had a Judas
among his followers. The means of grace cannot give grace. The best
men, the best ministers have often had those about them that have
been their grief and shame. The nearer the church the further from
God. <i>Many come from the east and west to sit down with Abraham
when the children of the kingdom shall be cast out.</i> Here
is,</p>
<p class="indent" id="iiKi.vi-p24">I. Gehazi's sin. It was a complicated sin.
1. The love of money, that root of all evil, was at the bottom of
it. His master contemned Naaman's treasures, but he coveted them,
<scripRef id="iiKi.vi-p24.1" osisRef="Bible:2Kgs.5.20" parsed="|2Kgs|5|20|0|0" passage="2Ki 5:20"><i>v.</i> 20</scripRef>. His heart
(says bishop Hall) was packed up in Naaman's chests, and he must
run after him to fetch it. Multitudes, by coveting worldly wealth,
have <i>erred from the faith</i> and <i>pierced themselves with
many sorrows.</i> 2. He blamed his master for refusing Naaman's
present, condemned him as foolish in not taking gold when he might
have it, envied and grudged his kindness and generosity to this
stranger, though it was for the good of his soul. In short, he
thought himself wiser than his master. 3. When Naaman, like a
person of accomplished manners, alighted from his chariot to meet
him (<scripRef id="iiKi.vi-p24.2" osisRef="Bible:2Kgs.5.21" parsed="|2Kgs|5|21|0|0" passage="2Ki 5:21"><i>v.</i> 21</scripRef>), he told
him a deliberate lie, that his master sent him to him, and so he
received that courtesy to himself that Naaman intended to his
master. 4. He abused his master, and basely misrepresented him to
Naaman as one that had soon repented of his generosity, that was
fickle, and did not know his own mind, that would say and unsay,
swear and unswear, that would not do an honourable thing but he
must presently undo it again. His story of the two sons of the
prophets was as silly as it was false; if he would have begged a
token for two young scholars, surely less than a talent of silver
might serve them. 5. There was danger of his alienating Naaman from
that holy religion which he had espoused, and lessening his good
opinion of it. He would be ready to say, as Paul's enemies
suggested concerning him (<scripRef id="iiKi.vi-p24.3" osisRef="Bible:2Cor.12.16-2Cor.12.17" parsed="|2Cor|12|16|12|17" passage="2Co 12:16,17">2 Cor.
xii. 16, 17</scripRef>), that, though Elisha himself did not burden
him, yet being crafty he caught him with guile, sending those that
made a gain of him. We hope that he understood afterwards that
Elisha's hand was not in it, and that Gehazi was forced to restore
what he had unjustly got, else it might have driven him to his
idols again. 6. His seeking to conceal what he had unjustly got
added much to his sin. (1.) He hid it, as Achan did his gain, by
sacrilege, in the tower, a secret place, a strong place, till he
should have an opportunity of laying it out, <scripRef id="iiKi.vi-p24.4" osisRef="Bible:2Kgs.5.24" parsed="|2Kgs|5|24|0|0" passage="2Ki 5:24"><i>v.</i> 24</scripRef>. Now he thought himself sure of
it, and applauded his own management of a fraud by which he had
imposed, not only upon the prudence of Naaman, but upon Elisha's
spirit of discerning, as Ananias and Sapphira upon the apostles.
(2.) He denied it: He <i>went in, and stood before his master,</i>
ready to receive his orders. None looked more observant of his
master, though really none more injurious to him; he thought, as
Ephraim, <i>I have become rich, but they shall find no iniquity in
me,</i> <scripRef id="iiKi.vi-p24.5" osisRef="Bible:Hos.12.8" parsed="|Hos|12|8|0|0" passage="Ho 12:8">Hos. xii. 8</scripRef>. His
master asked him where he had been, "Nowhere, sir" (said he), "out
of the house." Note, One lie commonly begets another: the way of
that sin is down-hill; therefore dare to be true.</p>
<p class="indent" id="iiKi.vi-p25">II. The punishment of this sin. Elisha
immediately called him to an account for it; and observe,</p>
<p class="indent" id="iiKi.vi-p26">1. How he was convicted. He thought to
impose upon the prophet, but was soon given to understand that the
Spirit of prophecy could not be deceived, and that it was in vain
to lie to the Holy Ghost. Elisha could tell him, (1.) What he had
done, though he had denied it. "Thou sayest thou wentest nowhere,
but <i>went not my heart with thee?</i>" <scripRef id="iiKi.vi-p26.1" osisRef="Bible:2Kgs.5.26" parsed="|2Kgs|5|26|0|0" passage="2Ki 5:26"><i>v.</i> 26</scripRef>. Had Gehazi yet to learn that
prophets had spiritual eyes? or could he think to hide any thing
from a seer, from him with whom the secret of the Lord was? Note,
It is folly to presume upon sin in hopes of secresy. When thou
goest aside into any by-path does not thy own conscience go with
thee? Does not the eye of God go with thee? <i>He that covers his
sin shall not prosper,</i> particularly <i>a lying tongue is but
for a moment,</i> <scripRef id="iiKi.vi-p26.2" osisRef="Bible:Prov.12.19" parsed="|Prov|12|19|0|0" passage="Pr 12:19">Prov. xii.
19</scripRef>. Truth will transpire, and often comes to light
strangely, to the confusion of those that make lies their refuge.
(2.) What he designed, though he kept that in his own breast. He
could tell him the very thoughts and intents of his heart, that he
was projecting, now that he had got these two talents, to purchase
ground and cattle, to leave Elisha's service, and to set up for
himself. Note, All the foolish hopes and contrivances of carnal
worldlings are open before God. And he tells him also the evil of
it: "<i>Is it a time to receive money?</i> Is this an opportunity
of enriching thyself? Couldst thou find no better way of getting
money than by belying thy master and laying a stumbling-block
before a young convert?" Note, Those that are for getting wealth at
any time, and by any ways and means whatsoever, right or wrong, lay
themselves open to a great deal of temptation. Those that will be
rich (<i>per fas, per nefas; rem, rem, quocunque modo rem—by fair
means, by foul means; careless of principle, intent only on money)
drown themselves in destruction and perdition,</i> <scripRef id="iiKi.vi-p26.3" osisRef="Bible:1Tim.6.9" parsed="|1Tim|6|9|0|0" passage="1Ti 6:9">1 Tim. vi. 9</scripRef>. War, and fire, and
plague, and shipwreck, are not, as many make them, things to get
money by. It is not a time to increase our wealth when we cannot do
it but in such ways as are dishonourable to God and religion or
injurious to our brethren or the public.</p>
<p class="indent" id="iiKi.vi-p27">2. How he was punished for it: <i>The
leprosy of Naaman shall cleave to thee,</i> <scripRef id="iiKi.vi-p27.1" osisRef="Bible:2Kgs.5.27" parsed="|2Kgs|5|27|0|0" passage="2Ki 5:27"><i>v.</i> 27</scripRef>. If he will have his money, he
shall take his disease with it, <i>Transit cum onere—It passes
with this incumbrance.</i> He was contriving to entail lands upon
his posterity; but, instead of them, he entails a loathsome disease
on the heirs of his body, from generation to generation. The
sentence was immediately executed on himself; no sooner said than
done: He <i>went out from his presence a leper as white as
snow.</i> Thus he is stigmatized and made infamous, and carries the
mark of his shame wherever he goes: thus he loads himself and
family with a curse, which shall not only for the present proclaim
his villany, but for ever perpetuate the remembrance of it. Note,
<i>The getting of treasures by a lying tongue is a vanity tossed to
and fro of those that seek death,</i> <scripRef id="iiKi.vi-p27.2" osisRef="Bible:Prov.21.6" parsed="|Prov|21|6|0|0" passage="Pr 21:6">Prov. xxi. 6</scripRef>. Those who get wealth by fraud
and injustice cannot expect either the comfort or the continuance
of it. What was Gehazi profited, though he gained his two talents,
when thereby he lost his health, his honour, his peace, his
service, and, if repentance prevented not, his soul for ever? See
<scripRef id="iiKi.vi-p27.3" osisRef="Bible:Job.20.12-Job.20.14" parsed="|Job|20|12|20|14" passage="Job 20:12-14">Job xx. 12</scripRef>, &amp;c.</p>
</div></div2>