ba great man with his master, and honorable; because c by him the LORD had given deliverance unto Syria: he was also a mighty man in valor; but he was a leper. 2 And the Syrians had gone out by companies, and had brought away captive out of the land of Israel a little maid; and 'she § waited on Naaman's wife. 3 And she said unto her mistress, Would God my lord were with the prophet that is in Samaria! for he would ¶recover him of his leprosy. 4 And one went in and told his lord, saying, Thus and thus said the maid that is of the land of Israel. 5 And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and took ** with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment. 6 And he brought the letter to the king of Israel, saying, Now when this letter is come unto thee, behold, I have therewith sent Naaman my servant to thee, that thou mayest recover him of his leprosy. 7 And it came to pass, when the king of Israel had read the letter, that he rent his were for the lost sheep of the house of Israel, yet cleansed any lepers in Israel; (Luke 4: 27.) yet I. Naaman's great affliction in the midst of all Hall III. The application which the king of Syria, hereupon, made to the king of Israel on Naaman's behalf. Naaman noticed the intelligence, and did not despise it. Oh that they who are spiritually diseased, would hearken thus readily to the tidings brought them of the great Physician! See what Naaman did, on this little hint. 1. He would not send for the prophet to come to him, but such honor would he pay to one that had so much of a divine power as to be able to cure diseases, he would go to him himself though sickly, unfit for society, the journey long, and the country an enemy's; princes, he thinks, must stoop to prophets, when they need them. 2. He would not go in disguise, but with a great retinue, the more to honor the prophet. 3. He would not go empty-handed,(what will we not give for ease,) nor without a letter to the king of Israel from the king his master, who himself earnestly desired his recovery; he takes it for granted the king knows where to find the prophet; and, to engage II. The notice given him of Elisha's power, by the prophet to do his utmost, he will go to him, a little maid, by birth an Israelite, providentially supported with the interest of two kings. If the carried captive into Syria, and there preferred king of Syria must entreat his help, he hopes the into Naanian's family, v. 2, 3. The unhappy king of Israel, being his liege-lord, may command the happy occasion of the diffusion of the know- for the service and honor of the prinee; therefore dispersing of God's people has sometimes proved it: the gifts of the subject must all be (he thinks) ledge of God, Acts 8: 4. This little maid, 1. he desires the king that he would recover the leper, Consulted the honor of her country; could give (v. 6.) taking it for granted there was a greater an account, though but a girl, of the famous pro- intimacy between the king and prophet than really phet they had among them. Children should early there was. acquaint themselves with the wondrous works of God, that, wherever they go, they may have them to talk of. See Ps. 8: 2. 2. She desired the health and welfare of her master, though a captive, a servant by force; much more should servants of choice seck their master's good: the Jews in Babylon were to seek the peace of the land of their captivity, Jer. 29: 7. Elisha had not 8 And clothes, and said, "Am [Practical Observations.] IV. The alarm this gave the king of Israel, v. 7. He apprehended there was in this letter, 1. A great affront on God, therefore he rent his clothes, as was the Jews' custom, when they heard or read what they thought blasphemous; and what less could it be, than to attribute to him a divine power? No,' says he, I pretend not to such a power;' thus this great man, this bad man, is it was b 4:9. Ex. 11:3. Eath. 9:4. 10:3. 80, ↑ Or, gracious. Heb. lifted up, or, ac © Prov. 21:31. Is. 10:5,6. Jer. 27:5,6. d 27. 7:3. Lev. 13:2,3,44-46. Num. e-6:23. 13:20. Judg. 9:34. 1 Sam. 13 1 Pa. 123:2. Heb. was before. g Num. 11:29. Acts 26:29. 1 Cor. 4:8. Heb. before. h 8. Matt. 8:2,3. 11:5. Luke 17:12-- i 7:9-11. Mark 5:19. 16:9,10. John J Gen. 11:3,4,7. Ec. 2:1. Is. 5:5. Jam. 4:13. 5:1. k 8:8,9. Num. 22:7,17,18. 24:11-13. 1 Sam. 9:8. 1 K. 18:7. 45:3. Acts 8:18-20. Heb. in his hand. 1 Gen. 45:22. Judg. 14:12. Jam. 5:2,8. m 11:14. 18:37. 19:1. Num. 14:6. Jer. 36:24. Matt. 26:65. Acts 14:14. Gen. 30:2. Deut. 32:39. 1 Sam. 2: 6. Dan. 2:11. Hos. 6:1. o 1 K. 20:7. Luke 11:54. -The great ones of the earth are apt to suppose, that wealth, authority, and influence can command every thing: but when they seek those blessings which the Lord communicates in answer to the prayers of his faithful servants, they will find that nothing can be done in this way; but that they must act as poor and needy persons, and come as humble supplicants for a free gift, and not as lords to demand, or to purchase. (Notes, Matt. 5: 3. Jam. 1: 9-11.) For the ministers of God must obey man, only so far as the will of their great Master allows them: and in his service they must not be directed or dictated to by any human authority. PRACTICAL OBSERVATIONS. V. 1-7. The Lord over-rules, to his own glory, those events which originate in man's wickedness: the young, or the poor, are often better acquainted with his servants and service, than the rich or aged: but as He works by despised instruments, so wise men will avail themselves of a useful hint from the lowest of their inferiors.-Kind behavior to domestics generally ensures a valuable recompense: and no injuries or hardships should indispose us to seek the welfare, or to compassionate the sorrows, of those among whom our lot is cast; especially when they are kind to us. This little maid' proved a richer treasure to Naaman, than any Ben-hadad could bestow: and good and pious servants are indeed The ignorance of many, in spiritual things, is manifested by invaluable benefits. We carry our knowledge of God and of every part of their conversation: yet we should not impute that true religion with us, wherever we remove; none can deprive us to a blasphemous or malevolent intention, which they utter mereof these true riches and this blessed liberty; and the meanest ly because they know no better.-No judges are more severe tobeliever will find opportunities of glorifying God and being useful wards their fellow sinners, than those who themselves have no to man, if he act consistently with his character and profession: fear of God before their eyes: and they are especially quick sightfor such a conduct will attract regard from those who are igno- ed to the atrocious conduct of those, whom they suspect of intenrant or careless about religion, and dispose them to attend to his tions to injure them; and vehement in their declamations against words, particularly in times of affliction. (P. O. Acts 8: 1-8.) the crimes, of which themselves are not known to be guilty. Scorr. when Elisha the man of God had heard that the king of Israel had Prent his clothes, that he sent to the king, say ing, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet r in Israel. 9 So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha. made to own that he is but a man. Why did he V. The proffer Elisha made of his service; tue was there in Jordan more than in the rivers of Damascus? He did not consider, (1.) That Jordan belonged to God's Israel, the glory of all lands, particularly for its brooks of water, Deut. 8:7. and that,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 obeyed the commands of Omnipotence; 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; above all, (3.) that 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 conceits, to look with contempt on the dietates and prescriptions of divine wisdom, and to prefer their own fancies before them. Rom. 10:3. Naaman talked himself into such a beat, (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, They that observe lying vanities, forsake their own mercies, Jonah 2: 9. Proud men are the worst enemies to themselves, and forego their own re I. The short, plain direction of the prophet, v. 11 But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper. 12 Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage. C III. The modest advice his servants gave him, to observe the prophet's prescriptions, with an implied reproof of his resentments, v. 13. 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, (a good character of great men, but very rare,) they drew near, and made bold to argue the matter, v. 13. Note, It is a great mercy to have those about us, that will be free, and faithfully tell us of our faults and follies, though they be our inferiors. Masters must be willing to hear reason from their servants, Job 31: 13, 14. As we should be deaf to the counsel of the ungodly, though given by the greatest names, so we should have our ear open to good advice, though brought us by persons much below us: no matter who speaks, if it be well said. Ob 1. The reproof was very modest and respectful; they call him, Father; servants must honor and obey their masters. In giving reproof and counsel, we must make it appear, that it comes from love and true honor, and that we intend, not reproach, but reformation. II. Naaman's disgust at the method prescribed, because not what he expected. Two things dis-serve, 13 And his servants gusted him; he thought, 1. Elisha slighted his percame near, and spake son; sending orders by a servant, and not coming unto him, and said, himself, v. 11. Big with the expectations of My father, if the a cure, he had been fancying how this cure would prophet had bid thee be wrought, and because the thing is not done do some great thing, just thus, he falls into a passion, forgetting, (1.) He was a leper, and the law of Moses, which wouldest thou not have Elisha would religiously observe, shut lepers out done it? how much from society; a leper, and therefore he ought not rather then, when he to insist on the punctilios of honor. Note, Many saith to thee, 'Wash, have hearts unhumbled under humbling providenand be clean? ces; see Num. 12: 14 (2.) he was a petitioner, and beggars must not be choosers, patients not prescribe to their physician. See in Naaman the folly of pride; a cure will not content him, unless he be cured with ceremony, with pomp and parade; he scorns to be healed, unless he be humored. 2. His country; how magnificently he speaks of the two rivers that watered Damascus! how scornfully of all the waters of Israel! So judgments. How slightly does he speak of the common is it for God and man to differ in their prophet's directions! He was angry that the prophet bade him wash and be clean; he thought he would do all, or thinks this too cheap, too plain, 3:12. 6:32. Ts. 60:14. Acts 16:29,30, too common; or did not believe it would at all af fect the cure; or, if it would, what medicinal vir 14 Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean. p See on 7.-2 Sam. 3:31. q 3,15. 1:6. 1 K. 17:24. 18:36. r Ex. 11:8. Rom. 11:13. 37-39. t Matt. 15:23-26. Hos. 12:13. u 2:21. 3:16. 4:41. John 9:7. 1 Cor. 6:11. x Lev. 14:7,16,51. 16:14,19. Num. 19: 4,19. Josh. 6:4,13-16. y 14. Ex. 4:6,7. Prov. 13:10. Matt. 8:8. 15:27. Luke 14:11. a Prov. 1:32, Matt. 19:22. John 6:66 -69. 13:20. Heb. 12:25. b Prov. 3:7. Is. 55:8,9. 1 Cor. 1:21- Heb. I said, &c. Or, I said with rude and unthinking servants had stirred up their (2.) From the easiness of the method prescribed; it is but, Wash and be clean. Note, The methods prescribed for the beating 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, c 17. 2:8,14. Josh. 3:15-17. Ez. 47:1 f See on 10.-Ps. 51:2,7. Is. 1:16. John 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 there is no God in all the earth, but in Israel; now therefore, I pray thee, take a blessing of thy servant, 16 But he said, As the LORD liveth, before whom I stand, I will receive none. And he urged him to take it; 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 burntoffering nor sacrifice unto other gods, but unto the LORD. 18 In this thing the LORD pardon thy servant, that 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 Riminon; when I bow down myself in the house of Rimmon, "the LORD pardon thy servant in this thing. 19 And he said unto him, 'Go in peace. So he departed from him a little way. 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: pent, and be pardoned,' Wash, and be clean.' IV. The cure effected, in the use of the means the will of God, by attending to his institutions. prescribed, v.-14. This, men get by yielding to His being cleansed by washing, put an honor on the law for cleansing lepers: God will magnify his Word above all his name. V. 15-19. Naaman here bespeaks himself, I. Convinced of the power of the God of Israel, not only that He is God, but God alone, and indeed that there is no God in all the earth but in Israel, v. 15. A noble confession, but such as bespeaks the misery of the Gentile world. Those are best able to speak of the power of divine grace, who have themselves experienced it. II. Grateful to Elisha the prophet. He valued the cure, and would gladly pay for it accordingly; but Elisha generously refused the fee, even with an oath, though urged to accept it, v. 16; not because he did not need it, he was poor enough, knew what to do with it, and how to bestow it; nor did he think it unlawful, he received presents from others; but he would not be beholden to this Syrian, Gen. 14: 23. It would be much for the honor of God, to show this new convert that the servants of the God of Israel were taught to look on the wealth of this world with a holy contempt, which would confirm him in his belief, that there is no God but in Israel. See 1 Cor. 9: 18. 2 Cor. 11: 9. III. Proselyted to the worship of the God of Israel. He resolves he will never offer sacrifice of his leprosy, which cared him of his idolatry, a to any other gods, v. 17. It was a happy cure more dangerous disease. But here are two instances of his weakness and infirmity in his conversion. 1. In one instance, he over-did it; he would have clods of earth (Ex. 20: 24.) out of the prophet's garden, or, at least, of the prophet's ordering, to make an altar of, v. 17. He that, a while ago, had spoken very slightly of the waters of Israel, (v. 12.) now is in another extreme, and over-values the earth of Israel, not considering that all the earth is the Lord's, and the fulness thereof. Or, perhaps, the transport of his affection and veneration for the prophet, not only on the account of his power, but of his virtue and generosity, made him, as we say, love the very ground he went on, 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; he 1 Luke 17:15-18. m 8. Josh. 2:9-11. 9:9,24. 1 Sam. 17:46,47. 1 K. 19:36. Is. 43:10,11. 44:6,8. 45:6. Jer. 10:10,11, 16:1921. Dan. 2:47. 3:29. 4:34,35. 6:26, 27. Rem. 10:10. n Gen 33:11. 1 Sam. 25:27. 2 Cor. 9: 5. Marg. o See on 3:14. 1 K. 17:1. 18:15. P 20,26. Gen. 14:22,23, 1 K. 13:8. Verses 15, 16. What an awful representation does this give us of the state of the Gentiles, without hope, and without God in the world!' (Eph. 2:11 -15.)-The case of Naaman was singular. It was of great importance what impressions he, at that crisis, should receive, concerning the God of Israel and his worshippers. Elisha would appear, as he was, perfectly disinterested. For it gives great authority to a teacher of virtue, not to be covetous.' Bp. Patrick. SCOTT. Verse 17-19. Some learned men have thought, that Naaman's conduct in bowing in the idol temple was justifiable; because he was not an Israelite, and so not under the law of Moses. It is evident, however, that the prohibition of every kind and degree of idolatry, belongs to the moral law, which is universally obligatory. Our strict rule of duty certainly forbids such a conformity; the Gospel grants no dispensations; and, in similar circumstances, a Christian would be absolutely required to renounce every advantage and preferment, which could not be retained without such communion with idolaters, and countenance of idolatry; Day, to endure the utmost effects of the persecutor's rage, rather than make such compliances, however palliated by salvos and mental reserves: [and the history of the primitive church, shows its opinion to have been the same.] (Dan. 3:8-18.) The prophet however seems to have perceived, that Naaman was convinced, that even bowing with the king in the house of Rimmon was not right, and he left those convictions gradually to produce their effects: if they were the result of regenerating grace, they would in time bring him to make a more public protest against idolatry, when his faith, judgment, and experience were matured. Moreover, as the whole work was from God in so extraordinary a manner, it is probable, that the prophet declined interposing his private judgment, when he had no immediate direc reserved to himself a liberty to bow in the house of Rimmon, in complaisance to the king his mascourt, v. 18. He owns he ought not to do it, but ter, and according to the duty of his place at he cannot otherwise keep his place; protests his bowing is not, nor ever shall be, as it had been, in honor to the idol, but only in honor to the king; therefore he hopes God will forgive him. Perhaps, all things considered, this might admit of some apology, though it was not altogether 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 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 encouraged to pray for the remission of our sins, 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 favor. (4.) Those that truly hate evil, will make conscience of abstaining from all appearances of evil. Though Naaman's dissembling of his religion cannot be approved, yet because his promise, to offer no sacrifice to any 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 bid him Go in peace, v. 19. Young converts must be tenderly dealt with. V. 20-27. Naaman, a Syrian, a courtier, a soldier, had many servants, wise and good, v. 13. Elisha, a holy prophet, has but one, and he proves base liar. Christ himself had a Judas among his followers. The means of grace cannot give grace. Here is, I. Gehazi's complicated sin. a The love of money, that root of all evil, was at the bottom of it. Multitudes, by coveting worldly wealth, have erred from the faith, and pierced themselves with many sorrows. He not only imposed on Naaman, but basely misrepresented and abused his master. When Naaman, like a person of accomplished manners, alighted from his chariot to meet him, (v. 21.) he told him a deliberate lie, and so received that courtesy to himself, which Naaman intended to his master; he represented, too, that his master had soon repented of his generosity, was fickle, and did not know his own mind, would say and unsay, swear and un Dan. 5:17. Matt. 10:8. Acts 8:18 20. 1 Cor. 6:12. 10.34,33. 2 Cor. 11: 9,10. 12:14. q 12. Rom. 14:1. r Acts 26:18. 1 Thes. 1:9. 1 Pet. 4:3. 6 7:2,17. t 17:35. Ex. 20:5. 1 K. 19:18. u 2 Chr. 30:18,19. Jer. 50:20. x Matt. 9:16.17. John 16:12. 1 Cor. 3: 2. Heb. 5:13,14. y Ex. 4:18. 1 Sam. 1:17. 25:35. Mark 5:34. Luke 7:50. 8:48. eb. a little piece of ground. 35:16. marg. Gen. tions from heaven respecting it. In this thing the LORD pardon thy servant, that when my lord went into the house of Rimmon, to bow down himself there, and leaned on my hand, I bowed down myself there; that I bowed down myself the LORD pardon thy servant in this thing.' (Whitby, Note on Luke 12.8.) This would imply, that Naaman had previously favorable thoughts of true religion, and had not been an idolater in other respects; though he had conformed in this particular, which now appeared to him the most heinous of his sins. Yet there is no intimation, that he had not been as gross an idolater as the other Syrians. This translation, which many learned men have endeavored to establish, disregards the vau conversive, which generally changes the preterite into the future. All the ver sions, or ancient translations, understand the words of the future, and not of the past.-Elisha seems also to have been silent concerning the earth, which Naaman requested, and probably for the reasons before mentioned. (Matt. 9:16, 17.) Nor was any thing proposed to him, concerning his embracing in other respects the religion of Israel. SCOTT. (18.) Goeth-leaneth-bow.] 'Rather, hath gone-hath leaned― hath bowed-Lightf. Gill. Dr. A. Clarke. Wil. Sut. The Sept. here uses the future tense. The Jews asserted that a stranger was not bound not to bow before any idol, but only a Jew. Selden, Cond. Comm. Leaneth.} 'Among the Hindoos, men walk leaning on each other's hands, like boys among us. It is also a mark of friendship to lean on the shoulder of a companion.' Roberts. This is often seen ou the most ancient monuments of Egypt. See Clarke on this v. ED. Even now. (22) At this very crisis, (as Gehazi pretended since Nanman had left Elisha's door, and had gone perhaps a furlong or two on the way.-The tower. (24) Secret place. (M.) Heb. Ophel: 2 Chr. 27:3. 33:14. Perhaps a sort of store-house, for such provisions, as |