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<TITLE>Matthew Henry's Complete Commentary on the Whole Bible [Second Kings, Chapter V].</TITLE>
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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1708)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>S E C O N D K I N G S</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. V.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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Two more of Elisha's miracles are recorded in this chapter.
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I. The cleansing of Naaman, a Syrian, a stranger, from his leprosy, and
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there,
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1. The badness of his case,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:1">ver. 1</A>.
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2. The providence that brought him to Elisha, the intelligence given
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him by a captive maid,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:2-4">ver. 2-4</A>.
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A letter from the king of Syria to the king of Israel, to introduce him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:5-7">ver. 5-7</A>.
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And the invitation Elisha sent him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:8">ver. 8</A>.
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3. The method prescribed for his cure, his submission, with much ado,
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to that method, and his cure thereby,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:9-14">ver. 9-14</A>.
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4. The grateful acknowledgments he made to Elisha hereupon,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:15-19">ver. 15-19</A>.
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II. The smiting of Gehazi, his own servant, with that leprosy.
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1. Gehazi's sins, which were belying his master to Naaman
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:20-24">ver. 20-24</A>),
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and lying to his master when he examined him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:25">ver. 25</A>.
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2. His punishment for these sins. Naaman's leprosy was entailed on
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his family,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:26,27">ver. 26, 27</A>.
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And, if Naaman's cure was typical of the calling of the Gentiles, as
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our Saviour seems to make it
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+4:27">Luke iv. 27</A>),
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Gehazi's stroke may be looked upon as typical of the blinding and
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rejecting of the Jews, who envied God's grace to the Gentiles, as
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Gehazi envied Elisha's favour to Naaman.</P>
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</FONT>
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<A NAME="2Ki5_1"> </A>
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<A NAME="2Ki5_2"> </A>
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<A NAME="2Ki5_3"> </A>
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<A NAME="2Ki5_4"> </A>
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<A NAME="2Ki5_5"> </A>
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<A NAME="2Ki5_6"> </A>
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<A NAME="2Ki5_7"> </A>
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<A NAME="2Ki5_8"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Naaman's Leprosy.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 894.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Now Naaman, captain of the host of the king of Syria, was a
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great man with his master, and honourable, because by him the
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L<FONT SIZE=-1><B>ORD</B></FONT> had given deliverance unto Syria: he was also a mighty man
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in valour, <I>but he was</I> a leper.
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2 And the Syrians had gone out by companies, and had brought
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away captive out of the land of Israel a little maid; and she
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waited on Naaman's wife.
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3 And she said unto her mistress, Would God my lord <I>were</I> with
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the prophet that <I>is</I> in Samaria! for he would recover him of his
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leprosy.
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4 And <I>one</I> went in, and told his lord, saying, Thus and thus
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said the maid that <I>is</I> of the land of Israel.
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5 And the king of Syria said, Go to, go, and I will send a
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letter unto the king of Israel. And he departed, and took with
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him ten talents of silver, and six thousand <I>pieces</I> of gold, and
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ten changes of raiment.
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6 And he brought the letter to the king of Israel, saying, Now
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when this letter is come unto thee, behold, I have <I>therewith</I>
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sent Naaman my servant to thee, that thou mayest recover him of
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his leprosy.
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7 And it came to pass, when the king of Israel had read the
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letter, that he rent his clothes, and said, <I>Am</I> I God, to kill
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and to make alive, that this man doth send unto me to recover a
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man of his leprosy? wherefore consider, I pray you, and see how
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he seeketh a quarrel against me.
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8 And it was <I>so,</I> when Elisha the man of God had heard that
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the king of Israel had rent his clothes, that he sent to the
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king, saying, Wherefore hast thou rent thy clothes? let him come
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now to me, and he shall know that there is a prophet in Israel.
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</FONT></P>
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<P>
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Our saviour's miracles were intended for the lost sheep of the house of
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Israel, yet one, like a crumb, fell from the table to a woman of
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Canaan; so this one miracle Elisha wrought for Naaman, a Syrian; for
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God does good to all, and will have all men to be saved. Here is,</P>
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<P>
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I. The great affliction Naaman was under, in the midst of all his
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honours,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:1"><I>v.</I> 1</A>.
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He was a great man, in a great place; not only rich and raised, but
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particularly happy for two things:--
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1. That he had been very serviceable to his country. God made him so:
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<I>By him the Lord had</I> often <I>given deliverance to Syria,</I>
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success in their wars even with Israel. The preservation and prosperity
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even of those that do not know God and serve him must be ascribed to
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him, for <I>he is the Saviour of all men,</I> but <I>especially of
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those that believe.</I> Let Israel know that when the Syrians prevailed
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it was from the Lord.
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2. That he was very acceptable to his prince, was his favourite, and
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prime-minister of state; so great was he, so high, so honourable, and a
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mighty man of valour; but he was a leper, was under that loathsome
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disease, which made him a burden to himself. Note,
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(1.) No man's greatness, or honour, or interest, or valour, or victory,
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can set him out of the reach of the sorest calamities of human life;
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there is many a sickly crazy body under rich and gay clothing.
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(2.) Every man has some <I>but</I> or other in his character, something
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that blemishes and diminishes him, some allay to his grandeur, some
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damp to his joy; he may be very happy, very good, yet, in something or
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other, not so good as he should be nor so happy as he would be. Naaman
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was a great as the world could make him, and yet (as bishop Hall
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expresses it) the basest slave in Syria would not change skins with
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him.</P>
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<P>
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II. The notice that was given him of Elisha's power, by a little maid
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that waited on his lady,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:2,3"><I>v.</I> 2, 3</A>.
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This maid was, by birth, an Israelite, providentially carried captive
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into Syria, and there preferred into Naaman's family, where she
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published Elisha's fame to the honour of Israel and Israel's God. The
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unhappy dispersing of the people of God has sometimes proved the happy
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occasion of the diffusion of the knowledge of God,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+8:4">Acts viii. 4</A>.
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This little maid,
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1. As became a true-born Israelite, consulted the honour of her
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country, and could give an account, though but a girl, of the famous
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prophet they had among them. Children should betimes acquaint
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themselves with the wondrous works of God, that, wherever they go, they
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may have them to talk of. See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+8:2">Ps. viii. 2</A>.
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2. As became a good servant, she desired the health and welfare of her
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master, though she was a captive, a servant by force; much more should
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servants of choice seek their masters' good. The Jews in Babylon were
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to seek the peace of the land of their captivity.
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+29:7">Jer. xxix. 7</A>.
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<I>Elisha</I> had <I>not cleansed any leper in Israel</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+4:27">Luke iv. 27</A>),
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yet this little maid, from the other miracles he had wrought, inferred
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that he <I>could</I> cure her master, and from his common beneficence
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inferred that he <I>would</I> do it, though he was a Syrian. Servants
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may be blessings to the families where they are, by telling what they
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know of the glory of God and the honour of his prophets.</P>
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<P>
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III. The application which the king of Syria hereupon made to the king
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of Israel on Naaman's behalf. Naaman took notice of the intelligence,
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though given by a simple maid, and did not despise it for the sake of
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her meanness, when it tended to his bodily health. He did not say, "The
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girl talks like a fool; how can any prophet of Israel do that for me
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which all the physicians of Syria have attempted in vain?" Though he
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neither loved nor honoured the Jewish nation, yet, if one of that
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nation can but cure him of his leprosy, he will thankfully acknowledge
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the obligation. O that those who are spiritually diseased would hearken
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thus readily to the tidings brought them of the great Physician! See
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what Naaman did upon this little hint.
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1. He would not send for the prophet to come to him, but such honour
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would he pay to one that had so much of a divine power with him as to
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be able to cure diseases that he would go to him himself, though he
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himself was sickly, unfit for society, the journey long, and the
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country an enemy's; princes, he thinks, must stoop to prophets when
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they need them.
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2. He would not go <I>incognito--in disguise,</I> though his errand
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proclaimed his loathsome disease, but went in state, and with a great
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retinue, to do the more honour to the prophet.
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3. He would not go empty-handed, but took with him gold, silver, and
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raiment, to present to his physician. Those that have wealth, and want
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health show which they reckon the more valuable blessing; what will
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they not give for ease, and strength, and soundness of body?
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4. He would not go without a letter to the king of Israel from the king
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his master, who did himself earnestly desire his recovery. He knows not
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where in Samaria to find this wonder-working prophet, but takes it for
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granted the king knows where to find him; and, to engage the prophet to
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do his utmost for Naaman, he will go to him supported with the interest
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of two kings. If the king of Syria must entreat his help, he hopes the
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king of Israel, being his liege-lord, may command it. The gifts of the
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subject must all be (he thinks) for the service and honour of the
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prince, and therefore he desires the king that he would <I>recover the
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leper</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:6"><I>v.</I> 6</A>),
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taking it for granted that there was a greater intimacy between the
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king and the prophet than really there was.</P>
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<P>
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IV. The alarm this gave to the king of Israel,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:7"><I>v.</I> 7</A>.
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He apprehended there was in this letter,
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1. A great affront upon God, and therefore he rent his clothes,
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according to the custom of the Jews when they heard or read that which
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they thought blasphemous; and what less could it be than to attribute
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to him a divine power? "<I>Am I a God, to kill</I> whom I will, and
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<I>make alive</I> whom I will? No, I pretend not to such an authority."
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Nebuchadnezzar did, as we find,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+5:19">Dan. v. 19</A>.
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"<I>Am I a God, to kill</I> with a word, <I>and make alive</I> with a
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word? No, I pretend not to such a power;" thus this great man, this bad
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man, is made to own that he is but a man. Why did he not, with this
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consideration, correct himself for his idolatry, and reason
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thus:--Shall I worship those as gods that can neither kill nor make
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alive, can <I>do neither good nor evil?</I>
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2. A bad design upon himself. He appeals to those about him for this:
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"<I>See how he seeketh a quarrel against me;</I> he requires me to
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recover the leper, and if I do not, though I cannot, he will make that
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a pretence to wage war with me," which he suspects the rather because
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Naaman is his general. Had he rightly understood the meaning of the
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letter, that when the king wrote to him to recover the leper he meant
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that he would take care he might be recovered, he would not have been
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in this fright. Note, We often create a great deal of uneasiness to
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ourselves by misinterpreting the words and actions of others that are
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well intended: it is charity to ourselves to think no evil. If he had
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bethought himself of Elisha, and his power, he would easily have
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understood the letter, and have known what he had to do; but he is put
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into this confusion by making himself a stranger to the prophet: the
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captive maid had him more in her thoughts than the king had.</P>
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<P>
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V. The proffer which Elisha made of his services. He was willing to do
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any thing to make his prince easy, though he was neglected and his
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former good services were forgotten by him. Hearing on which occasion
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the king had rent his clothes, he sent to him to let him know that if
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his patient would come to him he should not lose his labour
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:8"><I>v.</I> 8</A>):
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<I>He shall know that there is a prophet in Israel</I> (and it were sad
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with Israel if there were not), that there is a prophet in Israel who
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can do that which the king of Israel dares not attempt, which the
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prophets of Syria cannot pretend to. It was not for his own honour, but
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for the honour of God, that he coveted to make them all know <I>that
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there was a prophet in Israel,</I> though obscure and overlooked.</P>
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<A NAME="2Ki5_9"> </A>
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<A NAME="2Ki5_10"> </A>
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<A NAME="2Ki5_11"> </A>
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<A NAME="2Ki5_12"> </A>
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<A NAME="2Ki5_13"> </A>
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<A NAME="2Ki5_14"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Cure of Naaman's Leprosy.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 894.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>9 So Naaman came with his horses and with his chariot, and
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stood at the door of the house of Elisha.
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10 And Elisha sent a messenger unto him, saying, Go and wash in
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Jordan seven times, and thy flesh shall come again to thee, and
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thou shalt be clean.
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11 But Naaman was wroth, and went away, and said, Behold, I
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thought, He will surely come out to me, and stand, and call on
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the name of the L<FONT SIZE=-1><B>ORD</B></FONT> his God, and strike his hand over the place,
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and recover the leper.
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12 <I>Are</I> not Abana and Pharpar, rivers of Damascus, better than
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all the waters of Israel? may I not wash in them, and be clean?
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So he turned and went away in a rage.
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13 And his servants came near, and spake unto him, and said, My
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father, <I>if</I> the prophet had bid thee <I>do some</I> great thing,
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wouldest thou not have done <I>it?</I> how much rather then, when he
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saith to thee, Wash, and be clean?
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14 Then went he down, and dipped himself seven times in Jordan,
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according to the saying of the man of God: and his flesh came
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again like unto the flesh of a little child, and he was clean.
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</FONT></P>
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<P>
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We have here the cure of Naaman's leprosy.</P>
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<P>
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I. The short and plain direction which the prophet gave him, with
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assurance of success. Naaman designed to do honour to Elisha when he
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came in his chariot, and with all his retinue, to Elisha's door,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:9"><I>v.</I> 9</A>.
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Those that showed little respect to prophets at other times were very
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complaisant to them when they needed them. He attended at Elisha's door
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as a beggar for an alms. Those that would be cleansed from the
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spiritual leprosy must wait at <I>Wisdom's gate, and watch at the posts
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of her doors.</I> Naaman expected to have his compliment returned, but
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Elisha gave him his answer without any formality, would not go to the
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door to him, lest he should seem too much pleased with the honour done
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him, but sent a messenger to him, saying, <I>Go wash in Jordan seven
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times,</I> and promising him that if he did so his disease should be
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cured. The promise was express: <I>Thou shalt be clean.</I> The method
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prescribed was plain: <I>Go wash in Jordan.</I> This was not intended
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as any means of the cure; for, though cold bathing is recommended by
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many as a very wholesome thing, yet some think that in the case of a
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leprosy it was rather hurtful. But it was intended as a sign of the
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cure, and a trial of his obedience. Those that will be helped of God
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must do as they are bidden. But why did Elisha send a messenger to him
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with these directions?
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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>
|
|
|
|
II. Naaman's disgust at the method prescribed, because it was not what
|
|
he expected. Two things disgusted him:--</P>
|
|
|
|
<P>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:11"><I>v.</I> 11</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:14">Num. xii. 14</A>.
|
|
|
|
(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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+8:7">Deut. viii. 7</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:3">Rom. x. 3</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jon+2:8">Jonah ii. 8</A>.
|
|
|
|
Proud men are the worst enemies to themselves and forego their own
|
|
redemption.</P>
|
|
|
|
<P>
|
|
|
|
III. The modest advice which his servants gave him, to observe the
|
|
prophet's prescriptions, with a tacit reproof of his resentments,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:13"><I>v.</I> 13</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:3"><I>v.</I> 3</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+31:13,14">Job xxxi. 13, 14</A>.
|
|
|
|
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>
|
|
|
|
IV. The cure effected, in the use of the means prescribed,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:14"><I>v.</I> 14</A>.
|
|
|
|
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>
|
|
|
|
<A NAME="2Ki5_15"> </A>
|
|
<A NAME="2Ki5_16"> </A>
|
|
<A NAME="2Ki5_17"> </A>
|
|
<A NAME="2Ki5_18"> </A>
|
|
<A NAME="2Ki5_19"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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 L<FONT SIZE=-1><B>ORD</B></FONT> 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 L<FONT SIZE=-1><B>ORD</B></FONT>.
|
|
18 In this thing the L<FONT SIZE=-1><B>ORD</B></FONT> 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 L<FONT SIZE=-1><B>ORD</B></FONT> pardon thy
|
|
servant in this thing.
|
|
19 And he said unto him, Go in peace. So he departed from him a
|
|
little way.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Of the ten lepers that our Saviour cleansed, the only one that
|
|
<I>returned to give thanks</I> was a <I>Samaritan,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+17:16">Luke xvii. 16</A>.
|
|
|
|
This Syrian did so, and here expresses himself.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:15"><I>v.</I> 15</A>)--
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:16"><I>v.</I> 16</A>),
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+14:23">Gen. xiv. 23</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+9:18,2Co+11:9">1 Cor. ix. 18; 2 Cor. xi. 9</A>.</P>
|
|
|
|
<P>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:17"><I>v.</I> 17</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:17"><I>v.</I> 17</A>.
|
|
|
|
He that awhile ago had spoken very slightly of the waters of Israel
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:12"><I>v.</I> 12</A>)
|
|
|
|
now is in another extreme, and over-values the earth of Israel,
|
|
supposing (since God has appointed <I>altars of earth,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+20:24">Exod. xx. 24</A>)
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:18"><I>v.</I> 18</A>),
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:19"><I>v.</I> 19</A>.
|
|
|
|
Young converts must be tenderly dealt with.</P>
|
|
|
|
<A NAME="2Ki5_20"> </A>
|
|
<A NAME="2Ki5_21"> </A>
|
|
<A NAME="2Ki5_22"> </A>
|
|
<A NAME="2Ki5_23"> </A>
|
|
<A NAME="2Ki5_24"> </A>
|
|
<A NAME="2Ki5_25"> </A>
|
|
<A NAME="2Ki5_26"> </A>
|
|
<A NAME="2Ki5_27"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Naaman's Gratitude.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 894.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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 L<FONT SIZE=-1><B>ORD</B></FONT>
|
|
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?
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27 The leprosy therefore of Naaman shall cleave unto thee, and
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unto thy seed for ever. And he went out from his presence a leper
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<I>as white</I> as snow.
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</FONT></P>
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<P>
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Naaman, a Syrian, a courtier, a soldier, had many servants, and we read
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how wise and good they were,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:13"><I>v.</I> 13</A>.
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Elisha, a holy prophet, a man of God, has but one servant, and he
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proves a base, lying, naughty fellow. Those that heard of Elisha at a
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distance honoured him, and got good by what they heard; but he that
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stood continually before him, to hear his wisdom, had no good
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impressions made upon him either by his doctrine or miracles. One would
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have expected that Elisha's servant should be a saint (even Ahab's
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servant, Obadiah, was), but even Christ himself had a Judas among his
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followers. The means of grace cannot give grace. The best men, the best
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ministers have often had those about them that have been their grief
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and shame. The nearer the church the further from God. <I>Many come
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from the east and west to sit down with Abraham when the children of
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the kingdom shall be cast out.</I> Here is,</P>
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<P>
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I. Gehazi's sin. It was a complicated sin.
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1. The love of money, that root of all evil, was at the bottom of it.
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His master contemned Naaman's treasures, but he coveted them,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:20"><I>v.</I> 20</A>.
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His heart (says bishop Hall) was packed up in Naaman's chests, and he
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must run after him to fetch it. Multitudes, by coveting worldly wealth,
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have <I>erred from the faith</I> and <I>pierced themselves with many
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sorrows.</I>
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2. He blamed his master for refusing Naaman's present, condemned him as
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foolish in not taking gold when he might have it, envied and grudged
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his kindness and generosity to this stranger, though it was for the
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good of his soul. In short, he thought himself wiser than his master.
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3. When Naaman, like a person of accomplished manners, alighted from
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his chariot to meet him
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:21"><I>v.</I> 21</A>),
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he told him a deliberate lie, that his master sent him to him, and so
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he received that courtesy to himself that Naaman intended to his
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master.
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4. He abused his master, and basely misrepresented him to Naaman as one
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that had soon repented of his generosity, that was fickle, and did not
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know his own mind, that would say and unsay, swear and unswear, that
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would not do an honourable thing but he must presently undo it again.
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his story of the two sons of the prophets was as silly as it was false;
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if he would have begged a token for two young scholars, surely less
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|
than a talent of silver might serve them.
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5. There was danger of his alienating Naaman from that holy religion
|
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which he had espoused, and lessening his good opinion of it. he would
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be ready to say, as Paul's enemies suggested concerning him
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+12:16,17">2 Cor. xii. 16, 17</A>),
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that, though Elisha himself did not burden him, yet being crafty he
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caught him with guile, sending those that made a gain of him. We hope
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that he understood afterwards that Elisha's hand was not in it, and
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|
that Gehazi was forced to restore what he had unjustly got, else it
|
|
might have driven him to his idols again.
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6. His seeking to conceal what he had unjustly got added much to his
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|
sin.
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(1.) He hid it, as Achan did his gain, by sacrilege, in the tower, a
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secret place, a strong place, till he should have an opportunity of
|
|
laying it out,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:24"><I>v.</I> 24</A>.
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Now he thought himself sure of it, and applauded his own management of
|
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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.
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|
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(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>
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|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ho+12:8">Hos. xii. 8</A>.
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|
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>
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|
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<P>
|
|
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II. The punishment of this sin. Elisha immediately called him to an
|
|
account for it; and observe,</P>
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|
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<P>
|
|
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|
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,
|
|
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|
(1.) What he had done, though he had denied it. "Thou sayest thou
|
|
wentest nowhere, but <I>went not my heart with thee?</I>"
|
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|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:26"><I>v.</I> 26</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+12:19">Prov. xii. 19</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:9">1 Tim. vi. 9</A>.
|
|
|
|
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>
|
|
|
|
2. How he was punished for it: <I>The leprosy of Naaman shall cleave to
|
|
thee,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:27"><I>v.</I> 27</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+21:6">Prov. xxi. 6</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+20:12-14">Job xx. 12</A>,
|
|
|
|
&c.</P>
|
|
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