2 Kings 5

— Abana and Pharpar.] The valley of Damascus, which lay between Libanus and Antilibanus, was washed by five rivers, the two principal of which descended from mount Hermon, namely, Abana and Pharpar; the last of which flowed by the walls of Damascus, and the other flowed through the city and divided it into two parts. Bp. Patrick. These rivers are not now to be distinguished. Maundrell supposes they were branches of the Barrady, which waters Damascus. Script. illustr. Expos. Ind.

Chap. VI. ver. 1. And the sons of the prophets said &c.] The end of the miracles here recorded, as wrought by Elisha, was to preserve among the Israelites the knowledge of the God of their fathers, and to keep up the fear of Him in the hearts of those good men who still remained in the kingdom. Ostervald.

2 Kings 5:12

12. Are not Abana and Pharpar, &c.] Naaman could not apprehend what virtue there was in the waters of Jordan, more than in other rivers, and was therefore unwilling to incur the trouble of going to wash in them. His mistake lay in this; he thought the cure must be performed by natural means, which was to be effected in a miraculous manner. Dr. Ibbot. He understood not that the Prophet designed to restore him, not by any healing virtue in the waters of Jordan, but by the power of God; that the form or manner in which the cure was wrong, was perfectly indifferent, whether by message, or by personal attendance; whether with one ceremony or another. He considered not that the Prophet knew best the extent of his own commission, and the designs of his heavenly Master. He proudly refused to accept the blessing which he desired, because it was offered to him in a manner which his own imagination had not suggested, or did not approve. Dr. Napleton. We should apply the example of Naaman to ourselves; we should be cautious how we despise the ordinances enjoined upon us because they are common, easy, and plain; and should rather persuade ourselves, that the plainness and easiness of these ordinances, should be a great inducement to us to join in them, and to try what benefit we can derive from them. How can these waters of Jordan cleanse my leprosy? said Naaman. How can the water of baptism, and the bread and wine in the other sacrament, the Christian is too apt to ask, produce those great effects for which they are instituted? The answer is, by virtue of this very institution; because our great Prophet, the Divine Author of our religion, has blessed them, and appointed them to be the means of salvation. If He had enjoined us to perform much harder services for the attainment of His promises, common prudence would have told us, it was our best way to obey Him. But now, that He has made these small and easy observances the conditions of our happiness, how much more readily should we 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.

2 Kings 5:13

13. — My father, if the prophet had bid thee &c.] Here was the language of reason and kindness. The language of reason, unaccompanied by kindness, will often fail of making an impression; it has no effect on the understanding, because it touches not the heart. The language of kindness, unassociated with reason, will frequently be unable to persuade; because, though it may gain upon the affections, it wants that which is necessary to convince the judgment. But let reason and kindness be united in a discourse, and seldom will even pride or prejudice find it easy to resist. Thus it was with Naaman. Gisborne.

2 Kings 5:15

15. — I know that there is no God in all the earth, &c.] O happy Syrian, that was cured at once of his leprosy, and of his want of faith in God! Naaman was too wise to think that either the water had cured him, or the man; he saw a Divine power working in both, such as he had vainly sought from his heathen deities; with the heart therefore he believes, with the mouth he confesses. Bp. Hall. — take a blessing] A token of my gratitude to thee, and to God. Bp. Wilson. Gratitude is a most natural virtue, a most rational duty, and ought to bear proportion to the favour received. Yet nothing is more rare to be moved, especially towards God, and that, too often, among those who are of the household of faith. In this instance, a Syrian stranger is thankful for his double cure of his leprosy and idolatry; but we hear not of one Israelite who profited by the miracle, or by the example. Wogan. 16. But he said, As the Lord liveth, — I will receive none.] Naaman, in the fervour of gratitude and piety, was eager to load Elisha with costly gifts. But Elisha sought not, by healing Naaman, to enrich himself. His object was to promote the glory of God. Urged again and again therefore with the most importunate earnestness, he steadily refused to receive a reward. Gisborne. Elisha refuseth Naaman’s presents. Gehaxi, abusing his master’s name, Before CHRIST about 894.

2 Kings 5:18

18.— when my master goeth] Naaman pleads for permission to attend his master only in a civil capacity, to the house of Rimmon, which he thinks might well be allowed, while he publicly professed himself a worshipper of the God of Israel, and offered sacrifices and burnt offerings only to Him. Howbigant. Had not Naaman thought this a fault, he would not have craved a pardon. His heart told him that a perfect convert should not have abided the roof, the sight, the air of Rimmon; that his observance of an earthly master should not draw him to the semblance of an outward observance towards the rival of his Master in heaven; that a sincere detestation of idolatry could not stand with so unseasonable a courtesy. Bp. Hall.

— in the house of Rimmon:] It is thought by the generality of interpreters, that as the Syrians were great worshippers of the sun, this god is the same; and that the name Rimmon, or high, is given him, by reason of his elevation. According to others, the word Rimmon is the name that the Syrians give to pomegranates; and therefore, as their country was full of pomegranate trees, whose fruit is not only of a delicious taste, but of great use likewise on account of the excellent liquor which it produces, they gave perhaps the name of Pome-

granate to their god, in the same manner that the Greeks and Latins gave that of Ceres to the goddess of corn. Stackhouse.

2 Kings 5:19

19.— Go in peace.] God speed thee well; go and do that which may best suit with the peace of a good conscience. I give thee no warrant or dispensation for it. Bp. Hall.

In this answer, the Prophet thinks fit to make no objection to Naaman’s request. Pyle. An Israelite was forbidden to bow before an idol, whatsoever his mind or intention might be; but a stranger was not bound by this law: therefore, because Naaman wished to go into the temple of Rimmon, not to pay adoration, but merely to perform his duty in waiting on his master, himself being a worshipper of the most high God alone, his request seems to have been made without offence to the Divine Majesty. Bp. Patrick. It was not out of condescension to any sinful infirmity that Elisha dismissed Naaman with the blessing of peace. It would have been a contradiction to his general character, if he had neglected to assert any part of the honour of God, when a case was proposed that affected it, and he had so fair an opportunity to declare his judgment upon it. His answer implied that all would succeed well: the Prophet desired him in it to set his heart at rest, and not to trouble himself with imaginary hardships. Reading.

2 Kings 5:22

22.— there be come to me—two young men] What a sound tale has the crafty Gehazi devised; of the number, the place, the quality, the age of his master’s guests, that he might set a fair colour on that pretended request, so proportioning the value of his demand, that he might both enrich himself, and yet well stand with the moderation of his master. Bp. Hall.

2 Kings 5:24

24.— came to the tower.] To the place where Elisha lodged; or, some understand, to a secret place, where Gehazi laid up what he had obtained. Bp. Patrick.

2 Kings 5:25

25.— Thy servant went no whither.] He that began is smitten with leprosy. Elisha discloseth the king of Syria’s counsel. Before CHRIST about 804.

2 Kings 5:26

26. — Went not mine heart with thee.] Couldest thou vainly hope to elude a Prophet of the Most High? Had I not notice from God of all the way that thou wentest, and of all thy behaviour towards Naaman? &c. Bp. Hall.

— Is it a time to receive money, &c.] Is this a time to think of purchasing and getting riches, &c. when this nation for its sins is about to be carried away captive? of which, it is probable, Elisha had often informed Gehazi. Bp. Wilson.

Miserable Gehazi! how didst thou now stand pale and trembling before the dreadful tribunal of thy severe master; looking for the woful sentence of some grievous judgment for so heinous an offence! “Is this a time to receive money, and (which thou hadst purchased in thy own conceit) oliveyards, and vineyards? &c.” Did I refuse, that thy hands should take? Was I so careful to win honour to my God, and credit to my profession, by denying these Syrian presents, that thou mightest destroy both in receiving them? Was there no way to enrich thyself, but by belying thy master, and disparaging his holy function, in the sight of a new convert? Bp. Hall.

2 Kings 5:27

27. — unto thy seed for ever.] “Unto many generations,” as the expression “for ever” frequently signifies in Scripture. Bp. Patrick. He justly deserved the punishment here inflicted, for he was guilty of a complication of crimes; a greedy covetousness, a profanation of God’s name, with a contempt of His omniscience

VOL. I.