2 Kings 5

Ver. l.ijy OJF Naaman, captain of the host of the king of Sy7*ia.~. Commander-in-chief of his whole army, whom we call general. Wasagreatmanwith hismaster.] In grcatfavour with him. And honourable.] In high esteem with all the people. Because by him.the Lord had given deliverance unto Syria.’] He had been victorious in such battles as ho had fought; which this Divine writer would have the Israelites look upon as the Lord’s doing. He teas. also a mighty man of valour.] Being the person (as the Jews say in Midrasch Tehillim) who drew the bow at adventure arid killed Ahab, (1 Kings xxii. 34.) But he was a leper.] Which did not exclude him from the society of men, in that country, where the Jewish law was not in force. But it was a great blemish to him, and also like to prove deadly; there being no cure for this disease, which was very common in Syria, as I have elsewhere noticed. thinks he desired to have this earth out of Elisha’s house where he dwelt; and Abarbinel thinks, from under his very feet in the placfc whero he stood; of which there is no certainty. But it is plain he desired to receive it from the prophet, who had convinced him that there was no god like to his; who had such power, and mado men so virtuous, as to be above the love of money. Vcr. 18. In this thing the Lord pardon thy servant, that tchen my master goeth into the house of Rimmon to worship there*’] This was the god of tho* Syrians, but no author informs us what god this was, nor whence socalled. -Only many conjecture, because Rimmon in Hebrew signifies a pomegranate, that Vemis is hereby meant, to whom such fruit was sacred. But’Scaliger understands this to be Jupiter, the thnndcrcr, as they called him. And our Sclden thinks it is derived from rum, which signifies high. Whence Hesychius saith, 6 c Pa^ac signifies ztywroc Sfoc, the most high God.. - And he leaneth on my hand.] Or shoulder: -which he does out of state; or, perhaps, out of weakness, for his support. In the additions to the book of Esther, mention is made of two young women that waited on that queen, upon one of which she leaned, and the other held up her train, (xv. 4.) And it was not only the custom among the Persians and Syrians, but the Israelites also, as we read in this book, (vii. 2. 17.) And I bow myself in the house of Rimmon.] Together with his master; who could not well bow, if Naaman stood upright, and did not bow his body with him. • Wlien I bow down my self in the house of Rimmon, the Lord pardon thy servant in this thing.] He hoped he might, without offence to the Divine Majesty, whom he alone resolved to worship, keep the great office he had under the king his master, and consequently bow himself when he went with him into the temple of Rimmon: he who sees into the hearts of men, knowing it was no act of worship to that god; but only a necessary respect to his master. And so the word is used for civil honour, as well as religious adoratidn. Thus Lud. de Dieu hath’clearly rendered this whol6 verse, In this thing the Lord pardon thy servant; when my master enters into the temple of Rimmon to toorship there, he leans upon my hand, and so I bow myself (that is, together with him)’ in the house of Rimmon: when I boio myself in the house ofRimmon, the Lord pardon thy Servant in this thing. Let him not take offence, since I intend not to worship Rimmon; as appeared by his sacrificing only to the God of Israel. An Israelite, indeed, was forbidden to bow before an idol, whatsoever his mind or intention was in that act: but a stranger was not bound by this law, as Mr. Sclden shews the opinion of the Jews is, (lib. ii. de Jure Nat. et Gent. cap. 11.) Therefore, when Naaman went into the temple, not of his own accord, but merely to wait upon his.master, and perform the duty of his office; since he professed himself a worshipper of the most high God alone, and brought earth out of his land, and sacrificed only upon tho altar made of it: all he thought might understand he did riot’ worship Rimmon, but only paid his respects to the king when ho bowed with him,. *

2 Kings 5:2

And the Syrians had gone out by companies.* The word which we translate company, doth not signify an army; but such troops (or parties, as we call them) as made excursions and inroads into the enemy’s country, to get booty. And had brought away captive out of the land of Israel a little young maid.] Young men and maids were a desirable part of the prey which they, got; whom they sold for money, or employed them in their own service. And she waited on Naaman’s wifei] Either she was his part of the spoil in that expedition, or they made a present of her to him (being beautiful, perhaps, and ingenious), or he bought her of the soldiers.

2 Kings 5:3

And she said unto her mistress, Would God my lord was with the prophet that is in Samaria!. The history left him last at Gilgal; but he used to be in several other places; and when she was taken captive was at Samaria. For he would recover him of his leprosy.] She related, it is likely, the wonderful things which he had done; and therefore was confident he could work this cure.

2 Kings 5:4

And one went in and told his lord, Tims a?id thus said the maid that is of the land of Israel. Her words being related to Naaman, he went and told the king his master what she said, and begged bis leave to go to the prophet in the land of Israel. The following words warrant this sense.

2 Kings 5:5

And the king of Syria said, Go to, go, and I will send a letter to the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment.] That he might honourably reward the prophet, and those that attended him.

2 Kings 5:6

And he brought the letter to the king of Israel, saying, Now, when this letter is come %tnto thee, behold, I have therewith sent my servant to thee, that thou may est cure him of his leprosy.] The beginning of the letter is omitted, as not pertinent to the matter in hand. It is likely it contained the usual compliments; after which he desired him, together with this letter, to receive his servant Naaman, and to cure him of his leprosy; that is, to take care he might be cured by the prophet. But this not being plainly expressed, the king of Israel apprehended that the intention of this demand was only to pick a quarrel with him, and seek an occasion, or rather a pretence, for a war with him.

2 Kings 5:7

And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, Am I God, to kill and to make alive. He rent his clothes either as one in great affliction and trouble, or (as some will have it) because he looked upon it as blasphemy, to ascribe that poAver to him which belonged to God alone. For none but he could cure a leprosy; which he expresses by killing and making alive. Every body, even beasts, can kill; but when one is killed, to make him alive again (thus these words must be understood in conjunction) is the work only of the Almighty. That this man doth send unto me to recover a man of his leprosy?] To cure this disease was as hard as to raise a dead man to life; for the skin was dead, and the leprosy fretted and eat into the flesh. Wherefore consider, I pray yow, and see how he seeketh a quarrel against me.] Though he had seen what miracles Elisha had wrought, yet he either had forgot them, or thought this. beyond his power; or, was loath to see still more demonstrations of his power with God; and so did not send to him upon this occasion.

2 Kings 5:8

And it was so, when Elisha the man of God heard that the king of Israel had rent his clothes, he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that tliere is a prophet in Israel.] As the word prophet commonly signifies a man that declares things which none could know but God, who reveals them by his Spirit; so here it signifies a man endued with a Divine power, who could do that which no man could effect unless God was with him.

2 Kings 5:9

So Naaman came with his horses and chariots, and stood at the door of the house of Elisha. Expecting, I suppose, that the prophet would come out to him; or rather out of reverence to the prophet, unto whom he sent a message, letting him understand the cause of his coming; for the prophet presently answers him, though by his servant, not by himself.

2 Kings 5:10

And Elisha sent a messenger unto him, saying. It is not to be thought that Elisha took state upon him; but it is to be ascribed to the retired sort of life which the prophets led, that he did not shew himself to Naaman. Wo seo an instance of this in tho foregoing chapter, where we read that he did not so much as speak with the great woman who entertained him at her house, and built an apartment on purpose for him; but let her understand what he had to say by his servant Gehazi, (ver. 12, 13, &c.) Go and wash in Jordan seven times.] Thus lepers were sprinkled, by the law of Moses, seven times, (Lev. xiv. 7, &c.) But it is plain, by the next verse, Naaman expected the prophet would have been so civil as to come out to him; or invite him to his house, and discourse with him: neither of which the prophet thought fit to do; partly for a trial of his faith, and partly to let him know that this was not so difficult a thing as tho king imagined, but so easy for him to effect by the power of God, that he need Microsoft ® CHAP, v.] THE SECOND BOOK OF THE KINGS. not come out to talk with him about it: let him but go to Jordan and wash there seven times, and the cure should be performed. Jordan had no more virtue in it (as he rightly saith afterward) than other rivers; nor was the earth of Israel better than that of Syria (though he begged two loads of it), but God presided more particularly over this country, and his power here* appeared: and in this appeared the more, because water being cold, was very bad for this disease: the root of it being a white waterish humour, as Abarbinel notes, which would naturally, by this’ means, be increased. * \ And thy flesh thall come again to thee.’] For the leprosy had eaten into it, and consumed it in part, as it did Miriam’s, (Numb. xii. 12.) And thou shalt be clean.] Freed from this filthy disease.

2 Kings 5:11

But Naaman was wroth, and went away, and said, I thought, Surely he will come out tome, and call upon the name of his God, and strike his hand over the place, and recover the leper. He was as angry with the prophet, as if he had scorned and mocked him. First, he thought himself despised, in that he did not come to him and salute him: and then he thought it a thing ridiculous to go and wash in Jordan; for what’could that water do more than any other? Thus men slight common and easy things, and admire those that are rare and difficult; and in their passion reject that which God himself propounds to them, if it be not agreeable to their humours, and their conceits. In which passion, if he had continued, he had been a leper to his dying day. « „.

2 Kings 5:12

Are not Abana and Pharpar, rivers of Damascus, better than all the waters in Israel?. The valley of Damascus, which lay between Libanus and Antilibanus, was washed by five rivers; the two principal of which descended from Mount Hermon, viz. Abana and Pharpar; the last of which run by the walls of Damascus; and the other run through the city, and divided it into two parts, as Bochartus observes. May I not wash in them, and be clean? So he turned, and went away in a rage.] lie did not consider that he was now under the direction of a prophet, who was supposed to speak from God, who might have prescribed what method he pleased for his cure; which was to come from his Divine power alone, and not from the virtue of any water whatsoever.

2 Kings 5:13

And his servants came near, and spake unto him, and said, My father » if the prophet had bid thee do some great thing, ivouldest thou not have done it? how much rather, when he saith to thee, Wash, and be clean?] Happy are they who have such excellent servants as these, who both had the courage to speak the truth to their master, and the prudence to order it with all submission and reverence. For my father was a title of honour in that country; by which name they called their lords: as kings were called the fathers of their country. And these servants, perhaps, had heard the young maid talk much of the power of the prophet, which made them very desirous their master would not refuse his advice; which they urge him to follow with great reason; by representing to him that it was the advice of a prophet, who was guided by God to give him these directions. And, as it was not fit for servants to say to their masters, when they order a thing, Why so? Why not otherways? so much less should a man say to God, or his minister, who speaks in his name; especially when he commands things that may be done without much trouble, or any pain. For if he had bade him cut and burn, as chirurgeons many times do in grievous sores, he would have submitted to it: and therefore it was unreasonable not to comply with his prescriptions, when he required him only to go and wash himself in the river Jordan, which was a thing very easy, in his way home, and would put him to no pain.

2 Kings 5:14

Then went he down, and dipped himself seven times in Jordan, according to the saijing of the man of God. He shewed himself a person of great probity and discretion; who was notinsuch’arage but he could hear reason; and did not refuse good counsel from his servants; but suffered himself to be convinced and overruled to yield unto it. And his flesh came’ again like the flesh of a little child, and he was clean.] God was not so angry with him, as he was with Elisha; but upon his repentance, and obedience to his directions, vouchsafed him a perfect cure; there being no mark left of his leprosy, but his skin as clear andsmooth as that of a little child. This was the only cure of a leprosy that we read of, till Christ the great prophet came into the world. Vcr.15. And he returned to the man of God, he and all his company, and came and stood before him.] Now Elisha seems to have admitted him into his presence. And said, Now T know that there is no God in all the earth but in Israel.] He returned to give thanks to God, as the good Samaritan did to our Saviour; acknowledging the God that Elisha worshipped to be the true God, and that there was no other. • > Now therefore, Ipray thee, take a blessing of thy servant.] A reward, or rather a token of his gratitude to him; for the Hebrews call all gifts a blessing: the Hebrew word barac signifying not only benedicere, but benefacere. Ver.lC. And he said, As the Lord liveth, before whom I stand, I will receive none. And he urged him to take it; but he refused.] He did not think it unlawful to take it, for he received gifts from others. But he would have strangers to their religion know how good the God of Israel was; who made his servants so good, that they did the greatest good to mankind for nothing. Which generous piety was apt to invite others to the worship and service of this great and good God.- For it gives great authority to a teacher;of virtue not to be covetous. (See Lactantius, lib. i. Div. Instit. cap. 4.),

2 Kings 5:17

And Naaman said, Shall there not then, Ipray thee, be given to thy servant two mules 9 burden of eqrth?~\ As much as two mules could carry or draw.- For thy servant will henceforth offer neither burnt r offering, nor sacrifice to any other god, but unto, the Lord.] Though he refused to accept his present, yet he doubted not he would present him with two burdens of earth, which he intended to employ in erecting an altar, whereon he would sacrifice to no other god but the Lord. He judged it reasonable to have an altar out of God’s land, because he saw he peculiarly dwelt in Israel. And though he might have taken enough as he went along in his way home, yet he desired it as a gift from the prophet; fancying, perhaps, that he would put a greater virtue into it by his blessing; as he had done into the waters of Jordan: therefore Kalbag

2 Kings 5:19

And he said unto him, Go in peace. The prophet did not condemn this, but bade him not trouble himself about this matter; for he did not offend against God’s law, which was not intended for such as he was: though there aro somo of the Jews who think that these words, go in peace, relate to the verse foregoing; mat he need not to trouble himself about carrying earth with him ont of the land of Israel to make an altar (for it doth not appear he gave him any); and so left this matter of bowing in the house ofRimmon undetermined. And no less a person than Bochartus hath a large dissertation about this whole matter; wherein he endeavours to defend their opinion, who think Naaman begs pardon for what ho had done in times past, not for what he should continuo to do; and renders these words (as Dr. Lightfoot also doth), when I have bowed, &c. But this seems to mo altogether improbable; for then he would not have mentioned what he did as the king’s servant; but simply the idolatry he had committed in worshipping Rimmon. Besides, the Oriental versions, as well as the Greek and the Vulgar, and the Hebrew doctors generally, as well as Christian interpreters, understand it. as we do, that he speaks of the future act of bowing; which, being only a, civil action, and he declaring himself publicly to be a worshipper only of the God of Israel, he hoped would not be imputed to him as a sin. And so the famous Buxtorfius, in a letter to Theod. Hackspan saith, " Omnes, quotquot vidi, interpretes feferunt ad futuram," &c. All interpreters, as many as I have seen, refer this to the future, and not t6 the time past. And so doth the Chaldee paraphrast himself. 1 and I am very much of the same opinion. So he departed from him a little way.] About a milo from the city, as the Jewish doctors understand it.

2 Kings 5:20

But Gehazi, the servant of the man of God said, Behold, my master hath spared Naaman the Syrian, in not receivingat his hands that which he brought; but, as th& Lord liveth, I will run after him, and take somewhat of him.] He seems to be angry that his master had been so kind to one that needed not his charity, and was also one of another nation; and therefore, in his passion, swore he would take something of him. Which covctousness plunged him into a great many other sins, as the apostle observes it usually doth, (1 Tim. vi. 9, 10.) Dr. Lightfoot thinks the Hebrew text hath divinely omitted a letter in one word, that it might the more brand him for this villany. I will run, saith he, after Naaman, and take TWQ a blot, instead of HDI^D somewhat.

2 Kings 5:21

And Gehazi followed Naaman: and when Naaman saw him, he lighted down from the chariot to meet him", and said, Is all well?. Behold the honour he gaye to the prophet, in doing such honour to his servant; which testified he had a great sense of God, and of his goodness to him, in his heart.'

2 Kings 5:22

And he said, All is welt. My master hath seiit me, saying, Behold, even now there is come to me from Mount Ephraim two of the sons of the prophets. It seems there was a school there, as well as at Jericho, Beth-el, Carmel, and other places. Give them, I pray thee, a talent of silver, and two changes of raiment.] To relieve their poverty. This was the first fruit of his covctousness, which put him upon inventing such a wicked slander of his master. For why should Elisha desiro so much silver for two young scholars? Which might tempt Naaman to think, that though he publicly declined to take a gift from him, yet he se-> cretly desired it. (See Dr. Hammond on St. Matt. vi. annot. k.)

2 Kings 5:23

And Naaman said, Be content, take two talents. And he urged him. It is likely Gehazi pretended to keep strictly to his master’s orders, and would have but one, till Naaman’s generosity pressed and overcame him to take more. And he bound two talents of silver in two bags, with two cltanges of raiment, and laid them upon two of his servants; and they bare them before him.] As servants do before persons of honour. Ycr. 24. And tvhen he came to the tower.] To the place where Elisha lodged: or, as some will have it, to a secret place, where he laid up what he had got. He took them from the men, and bestowed them in the •liouse; and let the men go, and they departed.] For he was afraid his master should see them.

2 Kings 5:25

And he came in, and stood before his master. As servants Merc won’t to do, to see if. their master wanted anything. •; s. And Elisha said unto him, Wlience comest thou, Gehazi? And he said, Thy servant went no tvhither.] This was another impudent lie, wherein he thought to deceive his master, though he was a prophet. Which was an impious endeavour to deceive the Spirit of God, whose minister Elisha was: like that lie of Ananias and Sapphira, Acts v. 3, &c.

2 Kings 5:26

And he said, Went not my heart with thee, tvhen the man turned again from his chariot to meet thee?. Did not God represent to my mind, as if I had been present, how Naaman came to meet thee, and what thou saidst to him, and what he gavc.thee? For; no doubt, he recited all that had -passed between them; to convince him of his folly (in thinking to cheat him), and put him to shame and confusion. Is it a time to receive money, -and to receive garments, and vineyards, and olive-yards, and sheep, and oxen, and menservants, and maid-servants?] Which Gehazi designed to -purchase with the two talents: at a very unseasonable time, when the nation, for their sins, were in danger to be carried “captive out of their land. Which, though it did not fall out till above a hundred and fifty years after this, yet great devastations followed the death of Elisha.'

2 Kings 5:27

The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. Unto many generations, as the word for ever frequently signifies. But the Hebrew doctors say this relates only unto his children that were then born; who were conscious to his crime, and approved of it. (Sec more of this, viii. 4, 5.) And he went out from his presence a leper as white as snow.] He punished him with the w r orst sort of leprosy, which was incurable. For his sin was exceeding great, or •rather he was guilty of many sins besides those already mentioned; being a thief, and taking that to himself which was given to others. Nay, he was a sacrilegious person, in robbing the sons of the prophets, who were men belonging to God, in a special manner. The Hebrew doctors •reckon seven sins, for which God punished men with the plague of leprosy, and endeavour to prove it out of Scripture; and Gehazi was guilty of more than one of them, and therefore justly punished in an extraordinary manner. They arc, an evil tongue, shedding of blood, a false oath, uncoveringof any forbidden nakedness, inflationofspirit,rapine, and envy.