Text -- 2 Kings 5:1-27 (NET)

Elisha Heals a Syrian General

5:1 Now Naaman, the commander of the king of Syria’s army, was esteemed and respected by his master, for through him the Lord had given Syria military victories. But this great warrior had a skin disease. 5:2 Raiding parties went out from Syria and took captive from the land of Israel a young girl, who became a servant to Naaman’s wife. 5:3 She told her mistress, “If only my master were in the presence of the prophet who is in Samaria! Then he would cure him of his skin disease.” 5:4 Naaman went and told his master what the girl from the land of Israel had said. 5:5 The king of Syria said, “Go! I will send a letter to the king of Israel.” So Naaman went, taking with him ten talents of silver, six thousand shekels of gold, and ten suits of clothes. 5:6 He brought the letter to king of Israel. It read: “This is a letter of introduction for my servant Naaman, whom I have sent to be cured of his skin disease.” 5:7 When the king of Israel read the letter, he tore his clothes and said, “Am I God? Can I kill or restore life? Why does he ask me to cure a man of his skin disease? Certainly you must see that he is looking for an excuse to fight me!” 5:8 When Elisha the prophet heard that the king had torn his clothes, he sent this message to the king, “Why did you tear your clothes? Send him to me so he may know there is a prophet in Israel.” 5:9 So Naaman came with his horses and chariots and stood in the doorway of Elisha’s house. 5:10 Elisha sent out a messenger who told him, “Go and wash seven times in the Jordan; your skin will be restored and you will be healed.” 5:11 Naaman went away angry. He said, “Look, I thought for sure he would come out, stand there, invoke the name of the Lord his God, wave his hand over the area, and cure the skin disease. 5:12 The rivers of Damascus, the Abana and Pharpar, are better than any of the waters of Israel! Could I not wash in them and be healed?” So he turned around and went away angry. 5:13 His servants approached and said to him, “O master, if the prophet had told you to do some difficult task, you would have been willing to do it. It seems you should be happy that he simply said, “Wash and you will be healed.” 5:14 So he went down and dipped in the Jordan seven times, as the prophet had instructed. His skin became as smooth as a young child’s and he was healed. 5:15 He and his entire entourage returned to the prophet. Naaman came and stood before him. He said, “For sure I know that there is no God in all the earth except in Israel! Now, please accept a gift from your servant.” 5:16 But Elisha replied, “As certainly as the Lord lives (whom I serve), I will take nothing from you.” Naaman insisted that he take it, but he refused. 5:17 Naaman said, “If not, then please give your servant a load of dirt, enough for a pair of mules to carry, for your servant will never again offer a burnt offering or sacrifice to a god other than the Lord. 5:18 May the Lord forgive your servant for this one thing: When my master enters the temple of Rimmon to worship, and he leans on my arm and I bow down in the temple of Rimmon, may the Lord forgive your servant for this.” 5:19 Elisha said to him, “Go in peace.” When he had gone a short distance, 5:20 Gehazi, the prophet Elisha’s servant, thought, “Look, my master did not accept what this Syrian Naaman offered him. As certainly as the Lord lives, I will run after him and accept something from him.” 5:21 So Gehazi ran after Naaman. When Naaman saw someone running after him, he got down from his chariot to meet him and asked, “Is everything all right?” 5:22 He answered, “Everything is fine. My master sent me with this message, ‘Look, two servants of the prophets just arrived from the Ephraimite hill country. Please give them a talent of silver and two suits of clothes.’” 5:23 Naaman said, “Please accept two talents of silver. He insisted, and tied up two talents of silver in two bags, along with two suits of clothes. He gave them to two of his servants and they carried them for Gehazi. 5:24 When he arrived at the hill, he took them from the servants and put them in the house. Then he sent the men on their way. 5:25 When he came and stood before his master, Elisha asked him, “Where have you been, Gehazi?” He answered, “Your servant hasn’t been anywhere.” 5:26 Elisha replied, “I was there in spirit when a man turned and got down from his chariot to meet you. This is not the proper time to accept silver or to accept clothes, olive groves, vineyards, sheep, cattle, and male and female servants. 5:27 Therefore Naaman’s skin disease will afflict you and your descendants forever!” When Gehazi went out from his presence, his skin was as white as snow.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 5:5

_It was very natural for a king to suppose, that the king of Israel could do more than any of his subjects.

Wesley: 2Ki 5:10

Which he did, partly, to exercise Naaman's faith and obedience: partly, for the honour of his religion, that it might appear he sought not his own glory and profit, but only God's honour, and the good of men.

Wesley: 2Ki 5:11

Supposing himself despised by the prophet.

Wesley: 2Ki 5:12

_Is there not as great a virtue in them to this purpose? But he should have considered, that the cure was not to be wrought by the water, but by the power of God.

Wesley: 2Ki 5:13

Or, our father. So they call him, to shew their reverence and affection to him.

Wesley: 2Ki 5:16

Not that he thought it unlawful to receive presents, which he did receive from others, but because of the special circumstances of the case; this being much for the honour of God that the Syrians should see the generous piety, and kindness of his ministers and servants, and how much they despised all that worldly wealth and glory, which the prophets of the Gentiles so greedily sought after.

Wesley: 2Ki 5:17

So he seems to farm the money which he brought with him, to express how little value he now set upon it. Ten talents (above three thousand five hundred pounds) in silver, with six thousand pieces of gold, (beside ten changes of raiment) were a burden for several mules. Shall I not give this to thy servant, Gehazi, if thou thyself will accept of nothing? This seems a more probable interpretation than the common one, that he wanted to build an altar therewith. For what altar could be built of the earth which two mules could carry into Syria? Unless they were as large and as strong as Elephants.

Wesley: 2Ki 5:18

A Syrian idol, called here by the LXX, Remman, and Act 7:43, Remphan.

Wesley: 2Ki 5:18

Or, arm, upon which, the king leaned, either for state, or for support.

Wesley: 2Ki 5:20

One would expect Elisha's servant should have been a saint: but we find him far otherwise. The best men, the best ministers, have often had those about them, that were their grief and shame.

Wesley: 2Ki 5:20

A stranger, and one of that nation who are the implacable enemies of God's people.

Wesley: 2Ki 5:20

He swears, that he might have some pretence for the action to which he had bound himself by his oath; not considering, that to swear to do any wicked action, is so far from excusing it, that it makes it much worse.

Wesley: 2Ki 5:23

Who at first refused it upon a pretence of modesty.

Wesley: 2Ki 5:26

_Which Gehazi intended to purchase with this money: and therefore the prophet names them, to inform him, that he exactly knew, not only his outward actions, but even his most secret intentions. What a folly is it, to presume upon sin in hopes of secrecy? When thou goest aside into any bye - path, doth not thy own conscience go with thee? Nay, doth not the eye of God go with thee? What then avails the absence of human witnesses?

Wesley: 2Ki 5:27

That is, for some generations; as that word is often used and as may be thought by comparing this with Exo 20:55.

Wesley: 2Ki 5:27

Which is the worst kind of leprosy, and noted by physicians to be incurable. Those who get money by any way displeasing to God, make a dear purchase. What was Gehazi profited by his two talents, when he lost his health, if not his soul, forever?

JFB: 2Ki 5:1

Highly esteemed for his military character and success.

JFB: 2Ki 5:1

Rather, "very rich."

JFB: 2Ki 5:1

This leprosy, which, in Israel, would have excluded him from society, did not affect his free intercourse in the court of Syria.

JFB: 2Ki 5:2-5

Who had been captured in one of the many predatory incursions which were then made by the Syrians on the northern border of Israel (see 1Sa 30:8; 2Ki 13:21; 2Ki 24:2). By this young Hebrew slave of his wife, Naaman's attention was directed to the prophet of Israel, as the person who would remove his leprosy. Naaman, on communicating the matter to his royal master, was immediately furnished with a letter to the king of Israel, and set out for Samaria, carrying with him, as an indispensable preliminary in the East, very costly presents.

JFB: 2Ki 5:5

£3421; 6000 shekels of gold; a large sum of uncertain value.

JFB: 2Ki 5:5

Splendid dresses, for festive occasions--the honor being thought to consist not only in the beauty and fineness of the material, but on having a variety to put on one after another, in the same night.

JFB: 2Ki 5:7

According to an ancient practice among the Eastern people, the main object only was stated in the letter that was carried by the party concerned, while other circumstances were left to be explained at the interview. This explains Jehoram's burst of emotion--not horror at supposed blasphemy, but alarm and suspicion that this was merely made an occasion for a quarrel. Such a prince as he was would not readily think of Elisha, or, perhaps, have heard of his miraculous deeds.

JFB: 2Ki 5:8-12

This was the grand and ultimate object to which, in the providence of God, the journey of Naaman was subservient. When the Syrian general, with his imposing retinue, arrived at the prophet's house, Elisha sent him a message to "go and wash in Jordan seven times." This apparently rude reception to a foreigner of so high dignity incensed Naaman to such a degree that he resolved to depart, scornfully boasting that the rivers of Damascus were better than all the waters of Israel.

JFB: 2Ki 5:11

That is, wave it over the diseased parts of his body. It was anciently, and still continues to be, a very prevalent superstition in the East that the hand of a king, or person of great reputed sanctity, touching, or waved over a sore, will heal it.

JFB: 2Ki 5:12

The Barrady and one of its five tributaries--uncertain which. The waters of Damascus are still highly extolled by their inhabitants for their purity and coldness.

JFB: 2Ki 5:14

Persuaded by his calmer and more reflecting attendants to try a method so simple and easy, he followed their instructions, and was cured. The cure was performed on the basis of God's covenant with Israel, by which the land, and all pertaining to it, was blessed. Seven was the symbol of the covenant [KEIL].

JFB: 2Ki 5:15-16

After the miraculous cure, Naaman returned to Elisha, to whom he acknowledged his full belief in the sole supremacy of the God of Israel and offered him a liberal reward. But to show that he was not actuated by the mercenary motives of the heathen priests and prophets, Elisha, though he accepted presents on other occasions (2Ki 4:42), respectfully but firmly declined them on this, being desirous that the Syrians should see the piety of God's servants, and their superiority to all worldly and selfish motives in promoting the honor of God and the interests of true religion.

JFB: 2Ki 5:17

With which to make an altar (Exo 20:24) to the God of Israel. What his motive or his purpose was in this proposal--whether he thought that God could be acceptably worshipped only on his own soil; or whether he wished, when far away from the Jordan, to have the earth of Palestine to rub himself with, which the Orientals use as a substitute for water; or whether, by making such a request of Elisha, he thought the prophet's grant of it would impart some virtue; or whether, like the modern Jews and Mohammedans, he resolved to have a portion of this holy earth for his nightly pillow--it is not easy to say. It is not strange to find such notions in so newly a converted heathen.

JFB: 2Ki 5:18

A Syrian deity; probably the sun, or the planetary system, of which a pomegranate (Hebrew, Rimmon) was the symbol.

JFB: 2Ki 5:18

That is, meaning the service which Naaman rendered as the attendant of his sovereign. Elisha's prophetic commission not extending to any but the conversion of Israel from idolatry, he makes no remark, either approving or disapproving, on the declared course of Naaman, but simply gives the parting benediction (2Ki 5:19).

JFB: 2Ki 5:20-25

The respectful courtesy to Elisha, shown in the person of his servant, and the open-handed liberality of his gifts, attest the fulness of Naaman's gratitude; while the lie--the artful management is dismissing the bearers of the treasure, and the deceitful appearance before his master, as if he had not left the house--give a most unfavorable impression of Gehazi's character.

JFB: 2Ki 5:23

People in the East, when travelling, have their money, in certain sums, put up in bags.

JFB: 2Ki 5:27

(See on Lev 13:3). This heavy infliction was not too severe for the crime of Gehazi. For it was not the covetousness alone that was punished; but, at the same time, it was the ill use made of the prophet's name to gain an object prompted by a mean covetousness, and the attempt to conceal it by lying [KEIL].

Clarke: 2Ki 5:1

Naaman, captain of the host - Of Naaman we know nothing more than is related here. Jarchi and some others say that he was the man who drew the bow at a venture, as we term it, and slew Ahab: see 1Ki 22:34 (note), and the notes there. He is not mentioned by Josephus, nor has he any reference to this history; which is very strange, as it exists in the Chaldee, Septuagint, and Syriac

Clarke: 2Ki 5:1

King of Syria - The Hebrew is מלך ארם melech Aram , king of Aram; which is followed by the Chaldee and Arabic. The Syriac has Adom ; but as the Syriac dolath is the same element as the Syriac rish , differing only in the position of the diacritic point, it may have been originally Aram. The Septuagint and Vulgate have Syria, and this is a common meaning of the term in Scripture. If the king of Syria be meant, it must be Ben-hadad; and the contemporary king of Israel was Jehoram

Clarke: 2Ki 5:1

A great man - He was held in the highest esteem

Clarke: 2Ki 5:1

And honorable - Had the peculiar favor and confidence of his master; and was promoted to the highest trusts

Clarke: 2Ki 5:1

Had given deliverance unto Syria - That is, as the rabbins state, by his slaying Ahab, king of Israel; in consequence of which the Syrians got the victory

Clarke: 2Ki 5:1

A mighty man in valor - He was a giant, and very strong, according to the Arabic. He had, in a word, all the qualifications of an able general

Clarke: 2Ki 5:1

But he was a leper - Here was a heavy tax upon his grandeur; he was afflicted with a disorder the most loathsome and the most humiliating that could possibly disgrace a human being. God often, in the course of his providence, permits great defects to be associated with great eminence, that he may hide pride from man; and cause him to think soberly of himself and his acquirements.

Clarke: 2Ki 5:2

The Syrians had gone out by companies - גדודים gedudim , troops. When one hundred or two hundred men go out by themselves to make prey of whatever they can get, that is called, says Jarchi, גדוד gedud , a troop. They had gone out in marauding parties; and on such occasions they bring away grain, cattle, and such of the inhabitants as are proper to make slaves

Clarke: 2Ki 5:2

A little maid - Who, it appears, had pious parents, who brought her up in the knowledge of the true God. Behold the goodness and the severity of the Divine providence! affectionate parents are deprived of their promising daughter by a set of lawless freebooters, without the smallest prospect that she should have any lot in life but that of misery, infamy, and wo

Clarke: 2Ki 5:2

Waited on Naaman’ s wife - Her decent orderly behavior, the consequence of her sober and pious education, entitled her to this place of distinction; in which her servitude was at least easy, and her person safe

If God permitted the parents to be deprived of their pious child by the hands of ruffians, he did not permit the child to be without a guardian. In such a case, were even the father and mother to forsake her, God would take her up.

Clarke: 2Ki 5:3

Would God my lord - אחלי achaley , I wish; or, as the Chaldee, Syrian, and Arabic have, "Happy would it be for my master if he were with the prophet,"etc

Here the mystery of the Divine providence begins to develop itself. By the captivity of this little maid, one Syrian family at least, and that one of the most considerable in the Syrian empire, is brought to the knowledge of the true God.

Clarke: 2Ki 5:4

Thus and thus said the maid - So well had this little pious maid conducted herself, that her words are credited; and credited so fully, that an embassy from the king of Syria to the king of Israel is founded upon them!

Clarke: 2Ki 5:5

The king of Syria said - He judged it the best mode of proceeding to send immediately to the king, under whose control he supposed the prophet must be, that he would order the prophet to cure his general

Clarke: 2Ki 5:5

Ten talents of silver - This, at £353 11s. 10 1/2d. the talent, would amount to £3,535 18s. 9d

Clarke: 2Ki 5:5

Six thousand pieces of gold - If shekels are here meant, as the Arabic has it, then the six thousand shekels, at £1 16s. 5d. will amount to £10,925; and the whole, to £14,460 18s. 9d. sterling: besides the value of the ten caftans, or changes of raiment. This was a princely present, and shows us at once how high Naaman stood in the esteem of his master.

Clarke: 2Ki 5:7

Am I God, to kill and to make alive - He spoke thus under the conviction that God alone could cure the leprosy; which, indeed, was universally acknowledged: and must have been as much a maxim among the Syrians as among the Israelites, for the disorder was equally prevalent in both countries; and in both equally incurable. See the notes on Leviticus 13 (note) and Leviticus 14 (note). And it was this that led the king of Israel to infer that the Syrian king sought a quarrel with him, in desiring him to do a work which God only could do; and then declaring war upon him because he did not do it.

Clarke: 2Ki 5:8

Let him come now to me - Do not be afflicted; the matter belongs to me, as the prophet of the Most High; send him to me, and he shall know that I am such.

Clarke: 2Ki 5:9

Came with his horses and with his chariot - In very great pomp and state. Closely inspected, this was preposterous enough; a leper sitting in state, and affecting it!

Clarke: 2Ki 5:10

Sent a messenger - Did not come out to speak with him: he had got his orders from God, and he transmitted them to Naaman by his servant

Clarke: 2Ki 5:10

Wash in Jordan seven times - The waters of Jordan had no tendency to remove this disorder but God chose to make them the means by which he would convey his healing power. He who is the author of life, health, and salvation, has a right to dispense, convey, and maintain them, by whatsoever means he pleases.

Clarke: 2Ki 5:11

Naaman was wroth - And why? Because the prophet treated him without ceremony; and because he appointed him an expenseless and simple mode of cure

Clarke: 2Ki 5:11

Behold, I thought - God’ s ways are not as our ways; he appoints that mode of cure which he knows to be best. Naaman expected to be treated with great ceremony; and instead of humbling himself before the Lord’ s prophet, he expected the prophet of the Lord to humble himself before him! Behold I thought; - and what did he think? Hear his words, for they are all very emphatic: -

1.    "I thought, He will surely come Out to Me. He will never make his servant the medium of communication between Me and himself

2.    And stand - present himself before me, and stand as a servant to hear the orders of his God

3.    And call on the name of Jehovah his God; so that both his God and himself shall appear to do me service and honor

4.    And strike his hand over the place; for can it be supposed that any healing virtue can be conveyed without contact? Had he done these things, then the leper might have been recovered."

Clarke: 2Ki 5:12

Are not Abana and Pharpar - At present these rivers do not exist by these names; and where they are we know not; nor whether they were the Orontes and Chrysorroes. Mr. Maundrell, who traveled over all this ground, could find no vestige of the names Abana and Pharpar. The river Barrady he accurately describes: it has its source in Antilibanus; and, after having plentifully watered the city of Damascus and the gardens, dividing into three branches, (one of which goes through the city, and the two others are distributed among the gardens), it is lost in the marshy country about five or six leagues from Damascus. Two of these branches were doubtless called in the time of Elisha Abana, or Amana, as many copies have it; and Pharpar. And in the time in which the Arabic version was made, one of these branches were called Barda and Toura, for these are the names by which this version translates those of the text

Clarke: 2Ki 5:12

May I not wash in them, and be clean? - No, for God has directed thee to Jordan! and by its waters, or none, shalt thou be cleansed. Abana and Pharpar may be as good as Jordan; and in respect to thy cleansing, the simple difference is, God will convey his influence by the latter, and not by the former

There is often contention among the people of Bengal and other places, concerning the superior efficacy of rivers; though the Ganges bears the bell in Bengal, as the Thames does in England, and the Nile in Egypt.

Clarke: 2Ki 5:13

My father - A title of the highest respect and affection

Clarke: 2Ki 5:13

Had bid thee do some great thing - If the prophet had appointed thee to do something very difficult in itself, and very expensive to thee, wouldst thou not have done it? With much greater reason shouldst thou do what will occupy little time, be no expense, and is easy to be performed.

Clarke: 2Ki 5:14

Then went he down - He felt the force of this reasoning, and made a trial, probably expecting little success

Clarke: 2Ki 5:14

Like unto the flesh of a little child - The loathsome scurf was now entirely removed; his flesh assumed the appearance and health of youth; and the whole mass of his blood, and other juices, became purified, refined, and exalted! How mighty is God! What great things can he do by the simplest and feeblest of means!

Clarke: 2Ki 5:15

He returned to the man of God - He saw that the hand of the Lord was upon him; he felt gratitude for his cleansing; and came back to acknowledge, in the most public way, his obligation to God and his servant

Clarke: 2Ki 5:15

Stood before him - He was now truly humbled, and left all his state behind him. It is often the case that those who have least to value themselves on are proud and haughty; whereas the most excellent of the earth are the most humble, knowing that they have nothing but what they have received. Naaman, the leper, was more proud and dictatorial than he was when cleansed of his leprosy

Clarke: 2Ki 5:15

There is no God in all the earth - Those termed gods are no gods; the God of Israel is sole God in all the earth. See my sermon on this subject

Clarke: 2Ki 5:15

Take a blessing - Accept a present. Take an expiatory gift. - Arabic. He desired to offer something for his cleansing. He thought it right thus to acknowledge the hand from which he had received his healing, and thus honor the Lord by giving something to his servant.

Clarke: 2Ki 5:16

I will receive none - It was very common to give presents to all great and official men; and among these, prophets were always included: but as it might have appeared to the Syrians that he had taken the offered presents as a remuneration for the cure performed, he refused; for as God alone did the work, he alone should have all the glory.

Clarke: 2Ki 5:17

Shall there not then, I pray thee - This verse is understood two different ways. I will give them both in a paraphrase: -

1.    Shall there not then be given unto thy servant [ viz ., Naaman ] two mules’ burden of this Israelitish earth, that I may build an altar with it, on which I may offer sacrifices to the God of Israel? For thy servant, etc

2.    Shall there not be given to thy [ Elisha’ s ] servant [ Gehazi ] two mules’ burden of this earth? i.e., the gold and silver which he brought with him; and which he esteemed as earth, or dust, in comparison of the cure he received. For thy servant [Naaman] will henceforth, etc

Each of these interpretations has its difficulties. Why Naaman should ask for two mules’ burden of earth, which he might have taken up any where on the confines of the land, without any such liberty, is not easy to see. As to the prophet’ s permission, though the boon was ever so small, it was not his to give; only the king of Israel could give such a permission: and what sort of an altar could he build with two mules’ burden of earth, carried from Samaria to Damascus? If this be really the meaning of the place, the request was exceedingly foolish, and never could have come from a person enjoying the right use of his reason. The second opinion, not without its difficulties, seems less embarrassed than the former. It was natural for Naaman to wish to give something to the prophet’ s servant, as the master had refused his present. Again, impressed with the vast importance of the cure he had received, to take away all feeling of obligation, he might call two or ten talents of silver by the name of earth, as well as Habakkuk, Hab 2:6, calls silver and gold thick clay; and by terms of this kind it has been frequently denominated, both by prophets and heathen writers: "Tyrus heaped up silver as the dust, and fine gold as the mire of the streets;"Zec 9:3. And the king made silver and gold at Jerusalem as stones; 2Ch 1:15. Which is agreeable to the sentiments of the heathen: Χρυσος τις κονις εστι, και αργυρος, Gold and silver are only a certain kind of earth. - Arist. Eth. Nicomach

Should it be said, The gold and silver could not be two mules’ burden; I answer, Let the quantity that Naaman brought with him be only considered, and it will be found to be as much, when put into two bags, as could be well lifted upon the backs of two mules, or as those beasts could conveniently carry. The silver itself would weigh 233lbs. 9oz. 15 1/2dwts., and the gold 1,140lbs. 7oz. 10dwts.; in the whole 1,3741bs. 50Z. 5 1/2dwts. Troy weight. Should it be objected that, taken in this sense, there is no visible connection between the former and latter clauses of the verse, I answer that there is as much connection between the words taken in this sense as in the other, for something must be brought in to supply both; besides, this makes a more complete sense than the other: "Shall there not, I pray thee, be given to thy servant two mules’ burden of this silver and gold, [to apply it as he may think proper; I regard it not], for thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods, [for the cure he has now received; or by way of worship at any time]; but unto Jehovah."The reader may choose which of these interpretations he pleases.

Clarke: 2Ki 5:18

In this thing the Lord pardon thy servant - It is useless to enter into the controversy concerning this verse. By no rule of right reasoning, nor by any legitimate mode of interpretation, can it be stated that Naaman is asking pardon for offenses which he may commit, or that he could ask or the prophet grant indulgence to bow himself in the temple of Rimmon, thus performing a decided act of homage, the very essence of that worship which immediately before he solemnly assured the prophet he would never practice. The original may legitimately be read, and ought to be read, in the past, and not in the future tense. "For this thing the Lord pardon thy servant, for that when my master Hath Gone into the house of Rimmon to worship there, and he Hath Leaned upon mine hand, that I also Have Bowed myself in the house of Rimmon; for my worshipping in the house of Rimmon, the Lord pardon thy servant in this thing."This is the translation of Dr. Lightfoot, the most able Hebraist of his time in Christendom

To admit the common interpretation is to admit, in effect, the doctrine of indulgences; and that we may do evil that good may come of it; that the end sanctifies the means; and that for political purposes we may do unlawful acts.

Clarke: 2Ki 5:19

And he said unto him - There is a most singular and important reading in one of De Rossi’ s MSS., which he numbers 191. It has in the margin ´ לא ק that is, "read לא lo , not, instead of לו lo , to him."Now this reading supposes that Naaman did ask permission from the prophet to worship in Rimmon’ s temple; to which the prophet answers, No; go in peace: that is, maintain thy holy resolutions, be a consistent worshipper of the true God, and avoid all idolatrous practices. Another MS., No. 383, appears first to have written לו to him, but to have corrected it immediately by inserting an א aleph after the ו vau ; and thus, instead of making it לא no, it has made it לוא lu , which is no word.

Clarke: 2Ki 5:20

My master hath spared - this Syrian - He has neither taken any thing from him for himself, nor permitted him to give any thing to me.

Clarke: 2Ki 5:21

He lighted down from the chariot - He treats even the prophet’ s servant with the profoundest respect, alights from his chariot, and goes to meet him

Clarke: 2Ki 5:21

Is all well? - השלום hashalom ; Is it peace, or prosperity?

Clarke: 2Ki 5:22

And he said - שלום shalom . It is peace; all is right. This was a common mode of address and answer

Clarke: 2Ki 5:22

There be come to me from mount Ephraim - There was probably a school of the prophets at this mount.

Clarke: 2Ki 5:23

He - bound two talents of silver - It required two servants to carry these two talents, for, according to the computation above, each talent was about 120lbs. weight.

Clarke: 2Ki 5:24

When he came to the tower - The Chaldee, Septuagint, Syriac, and Arabic understand the word עפל ophel , which we translate tower, as signifying a secret, dark, or hiding place. He was doing a deed of darkness, and he sought darkness to conceal it. He no doubt put them in a place little frequented, or one to which few had access besides himself. But the prophet’ s discerning spirit found him out.

Clarke: 2Ki 5:26

Went not mine heart with thee - The Chaldee gives this a good turn: By the prophetic spirit it was shown unto me, when the man returned from his chariot to meet thee

Clarke: 2Ki 5:26

Is it a time to receive money - He gave him farther proof of this all-discerning prophetic spirit in telling him what he designed to do with the money; he intended to set up a splendid establishment, to have men-servants and maid-servants, to have oliveyards and vineyards, and sheep and oxen, This, as the Chaldee says, he had thought in his heart to do.

Clarke: 2Ki 5:27

The leprosy of Naaman - shall cleave unto thee - Thou hast got much money, and thou shalt have much to do with it. Thou hast got Naaman’ s silver, and thou shalt have Naaman’ s leprosy. Gehazi is not the last who has got money in an unlawful way, and has got God’ s curse with it

Clarke: 2Ki 5:27

A leper as white as snow - The moment the curse was pronounced, that moment the signs of the leprosy began to appear. The white shining spot was the sign that the infection had taken place. See on Lev 13:2 (note), and the notes at Lev 13:58 (note)

1.    Some have thought, because of the prophet’ s curse, The leprosy of Naaman shall cleave unto thee and thy seed for ever, that there are persons still alive who are this man’ s real descendants, and afflicted with this horrible disease. Mr. Maundrell when he was in Judea made diligent inquiry concerning this, but could not ascertain the truth of the supposition. To me it appears absurd; the denunciation took place in the posterity of Gehazi till it should become extinct, and under the influence of this disorder this must soon have taken place. The for ever implies as long as any of his posterity should remain. This is the import of the word לעולם leolam . It takes in the whole extent or duration of the thing to which it is applied. The for ever of Gehazi was till his posterity became extinct

2.    The god Rimmon, mentioned 2Ki 5:18, we meet with nowhere else in the Scriptures, unless it be the same which Stephen calls Remphan. See Act 7:43 (note), and the note there. Selden thinks that Rimmon is the same with Elion, a god of the Phoenicians, borrowed undoubtedly from the עליון Elion , the Most High, of the Hebrews, one of the names of the supreme God, which attribute became a god of the Phoenicians. Hesychius has the word Ῥαμας Ramas, which he translates ὁ ὑψιστος Θεος, the Most High God, which agrees very well with the Hebrew רמון Rimmon , from רמה ramah , to make high or exalt. And all these agree with the sun, as being the highest or most exalted in what is called the solar system. Some think Saturn is intended, and others Venus. Much may be seen on this subject in Selden De Diis Syris

3.    Let us not suppose that the offense of Gehazi was too severely punished

1. Look at the principle, covetousness

2. Pride and vanity; he wished to become a great man

3, His lying, in order to impose on Naaman: Behold even now there be come to me, etc

4. He in effect sells the cure of Naaman for so much money; for if Naaman had not been cured, could he have pretended to ask the silver and raiment

5. It was an act of theft; he applied that to his own use which Naaman gave him for his master

6. He dishonored his master by getting the money and raiment in his name, who had before so solemnly refused it

7. He closed the whole by lying to his master, denying that he had gone after Naaman, or that he had received any thing from him. But was it not severe to extend the punishment of his crime to his innocent posterity? I answer, it does not appear that any of Gehazi’ s children, if he had any prior to this, were smitten with the leprosy; and as to those whom he might beget after this time, their leprosy must be the necessary consequence of their being engendered by a leprous father

Reader, see the end of avarice and ambition; and see the truth of those words, "He that Will be rich, shall fall into temptation, and a snare, and into divers hurtful lusts which drown men in destruction and perdition."- St. Paul

4.    We have already remarked the apparently severe and manifestly kind providence of God in this business

1. A marauding party was permitted to spoil the confines of the land of Israel

2. They brought away, to reduce to captivity, a little maid, probably the hope of her father’ s house

3. She became Naaman’ s property, and waited on his wife

4. She announced God and his prophet

5. Naaman, on the faith of her account, took a journey to Samaria

6. Gets healed of his leprosy

7. Is converted to the Lord; and, doubtless, brought at least his whole family to believe to the saving of their souls. What was severe to the parents of the little maid was most kind to Naaman and his family; and the parents lost their child only a little time, that they might again receive her with honor and glory for ever. How true are the words of the poet

"Behind a frowning providence he hides a smiling face.

And see the benefits of a religious education! Had not this little maid been brought up in the knowledge of the true God, she had not been the instrument of so great a salvation. See my sermon on this subject 2Ki 5:12 (note).

Defender: 2Ki 5:15

This unique testimony by the commanding general of the great army of Syria is eloquent witness to the unique power of the one true God of creation. None of the Syrian "gods" could cure Naaman's incurable leprosy, but God did once Naaman had humbled himself and believed."

TSK: 2Ki 5:1

am 3110, bc 894

Naaman : Luk 4:27

a great : 2Ki 4:8; Exo 11:3; Est 9:4, Est 10:3

with : Heb. before

honourable : or, gracious, Heb. lifted up, or accepted in countenance

by him : Pro 21:31; Isa 10:5, Isa 10:6; Jer 27:5, Jer 27:6; Deu 2:37; Joh 19:11; Rom 15:18

deliverance : or, victory

a leper : 2Ki 5:27, 2Ki 7:3; Lev 13:2, Lev 13:3, Lev 13:44-46; Num 12:10-12; 2Sa 3:29; 2Ch 26:19-23; 2Co 12:7

TSK: 2Ki 5:2

by companies : 2Ki 6:23, 2Ki 13:20; Jdg 9:34; 1Sa 13:17, 1Sa 13:18

waited on : Heb. was before, Psa 123:2

TSK: 2Ki 5:3

Would God : Num 11:29; Act 26:29; 1Co 4:8

with : Heb. before

he would : 2Ki 5:8; Mat 8:2, Mat 8:3, Mat 11:5; Luk 17:12-14

recover him of : Heb. gather in

TSK: 2Ki 5:4

and told his lord : 2Ki 7:9-11; Mar 5:19, Mar 16:9, Mar 16:10; Joh 1:42-46, Joh 4:28, Joh 4:29; 1Co 1:26, 1Co 1:27

TSK: 2Ki 5:5

go : Gen 11:3, Gen 11:7; Ecc 2:1; Isa 5:5; Jam 4:13, Jam 5:1

and took : 2Ki 8:8, 2Ki 8:9; Num 22:7, Num 22:17, Num 22:18, Num 24:11-13; 1Sa 9:8; 1Ki 13:7, 1Ki 22:3; Act 8:18-20

with him : Heb. in his hand

ten talents of silver : This, at 353£. 11s. 10+d. the talent, would amount to 3,535£. 18s. 9d.

six thousand : If shekels are meant, as the Arabic reads, then this, at 1£. 16s. 5d. each, will amount to 10,925£.; and the whole to 14,464£. 18s. 9d.caps1 . bcaps0 esides the value of the ten changes of raiment.

ten changes : Gen 45:22; Jdg 14:12; Jam 5:2, Jam 5:3

TSK: 2Ki 5:7

that he rent : 2Ki 11:14, 2Ki 18:37, 2Ki 19:1; Num 14:6; Jer 36:24; Mat 26:65; Act 14:14

Amos I God : Gen 30:2; Deu 32:29; 1Sa 2:6; Dan 2:11; Hos 6:1

see how : 1Ki 20:7; Luk 11:54

TSK: 2Ki 5:8

rent his clothes : 2Ki 5:7; 2Sa 3:31

let him come : 2Ki 5:3, 2Ki 5:15, 2Ki 1:6; 1Ki 17:24, 1Ki 18:36, 1Ki 18:37

and he shall : Exo 11:8; Rom 11:13; Eze 2:5; Hos 12:13

TSK: 2Ki 5:9

2Ki 3:12, 2Ki 6:32; Isa 60:14; Act 16:29, Act 16:30, Act 16:37-39

TSK: 2Ki 5:10

sent a messenger : Mat 15:23-26

wash : 2Ki 2:21, 2Ki 3:16, 2Ki 4:41; Joh 9:7; 1Co 6:11

seven times : Lev 14:7, Lev 14:16, Lev 14:51, Lev 16:14, Lev 16:19; Num 19:4, Num 19:19; Jos 6:4, Jos 6:13-16

thy flesh : 2Ki 5:14; Exo 4:6, Exo 4:7

TSK: 2Ki 5:11

Naaman : Pro 13:10; Mat 8:8, Mat 15:27; Luk 14:11

went away : Pro 1:32; Mat 19:22; Joh 6:66-69, Joh 13:20; Heb 12:25

Behold : Pro 3:7; Isa 55:8, Isa 55:9; Joh 4:48; 1Co 1:21-25, 1Co 2:14-16, 1Co 3:18-20

I thought : etc. Heb. I said, etc. or, I said with myself, He will surely come out, etc. strike. Heb. move up and down.

TSK: 2Ki 5:12

Abana and Pharpar : or, Amana, This river is evidently the Barrada, or Barda, as the Arabic renders, the Chrysorrhoas of the Greeks, which taking its rise in Antilibanus, runs eastward towards Damascus, where it is divided into three streams, one of which passes through the city, and the other two through the gardens; which reuniting at the east of the city, forms a lake about five or six leagues to the south-east, called Behairat el Marj, or, Lake of the Meadow. Pharpar was probably one of the branches.

better : 2Ki 5:17, 2Ki 2:8, 2Ki 2:14; Jos 3:15-17; Eze 47:1-8; Zec 13:1, Zec 14:8; Mar 1:9

TSK: 2Ki 5:13

his servants : 2Ki 5:3; 1Sa 25:14-17; 1Ki 20:23, 1Ki 20:31; Job 32:8, Job 32:9; Jer 38:7-10

My father : 2Ki 2:12, 2Ki 6:21, 2Ki 13:14; Gen 41:43; Mal 1:6; Mat 23:9; 1Co 4:15

how much rather : 1Co 1:21, 1Co 1:27

Wash : 2Ki 5:10; Psa 51:2, Psa 51:7; Isa 1:16; Joh 13:8; Act 22:16; Eph 5:26, Eph 5:27; Tit 3:5; Heb 10:22; 1Pe 3:21; Rev 7:14

TSK: 2Ki 5:14

went he down : Job 31:13; Pro 9:9, Pro 25:11, Pro 25:12; Eze 47:1-9; Zec 13:1, Zec 14:8

according to : 2Ch 20:20; Joh 2:5; Heb 11:7, Heb 11:8

his flesh : 2Ki 5:10; Job 33:25

and he was clean : Luk 4:27, Luk 5:13; Tit 2:14

TSK: 2Ki 5:15

he returned : Luk 17:15-18

now I know : 2Ki 5:8; Jos 2:9-11, Jos 9:9, Jos 9:24; 1Sa 17:46, 1Sa 17:47; 1Ki 18:36; Isa 43:10, Isa 43:11; Isa 44:6, Isa 44:8, Isa 45:6; Jer 10:10, Jer 10:11, Jer 16:19-21; Dan 2:47, Dan 3:29, Dan 4:34; Dan 6:26, Dan 6:27; Rom 10:10

a blessing : Gen 33:11; 1Sa 25:27; 2Co 9:5

TSK: 2Ki 5:16

As the Lord : 2Ki 3:14; 1Ki 17:1, 1Ki 18:15

I will receive : 2Ki 5:20, 2Ki 5:26; Gen 14:22, Gen 14:23; 1Ki 13:8; Dan 5:17; Mat 10:8; Act 8:18-20; Act 20:33-35; 1Co 6:12, 1Co 10:32, 1Co 10:33; 2Co 11:9, 2Co 11:10, 2Co 12:14

TSK: 2Ki 5:17

of earth : 2Ki 5:12; Rom 14:1

will henceforth : Act 26:18; 1Th 1:9; 1Pe 4:3

TSK: 2Ki 5:18

and he leaneth : This verse should probably, as many learned men have supposed, be read in the past, and not in the future tense: ""In this thing the Lord pardon thy servant, that when my master went into the house of Rimmon to worship there, and he leaned on my hand, and I worshipped in the house of Rimmon; in that I have worshipped in the house of Rimmon, the Lord pardon thy servant in this thing.""Rimmon is supposed by Selden to the same with Elion, a god of the Phoenicians, borrowed undoubtedly from the Elyon of the Hebrews, one of the names of God. 2Ki 7:2, 2Ki 7:17

and I bow : 2Ki 17:35; Exo 20:5; 1Ki 19:18

the Lord pardon : 2Ch 30:18, 2Ch 30:19; Jer 50:20

TSK: 2Ki 5:19

he said : Mat 9:16, Mat 9:17; Joh 16:12; 1Co 3:2; Heb 5:13, Heb 5:14

Go in peace : Exo 4:18; 1Sa 1:17, 1Sa 25:35; Mar 5:34; Luk 7:50, Luk 8:48

little way : Heb. a little piece of ground, Gen 35:16 *marg.

TSK: 2Ki 5:20

Gehazi : 2Ki 4:12, 2Ki 4:31, 2Ki 4:36; Mat 10:4; Joh 6:70, Joh 12:6, Joh 13:2; Act 8:18, Act 8:19

my master : Pro 26:16; Luk 16:8; Joh 12:5, Joh 12:6; Act 5:2

as the Lord liveth : 2Ki 6:31; Exo 20:7; 1Sa 14:39

and take : Exo 20:17; Psa 10:3; Jer 22:17; Hab 2:9; Luk 12:15; 1Ti 6:9-11; 2Ti 4:10; Tit 1:7; 1Pe 5:2; 2Pe 2:14, 2Pe 2:15

TSK: 2Ki 5:21

he lighted : Luk 7:6, Luk 7:7; Act 8:31, Act 10:25, Act 10:26

Is all well : Heb. Is there peace, 2Ki 4:26, 2Ki 9:17-22

TSK: 2Ki 5:22

My master : 1Ki 13:18; Isa 59:3; Jer 9:3, Jer 9:5; Joh 8:44; Act 5:3, Act 5:4; Rev 21:8

the sons : 2Ki 2:3; 1Ki 20:35

give them : 2Co 12:16-18

a talent : 2Ki 5:5; Exo 38:24-28; 1Ki 20:39

TSK: 2Ki 5:23

Be content : 1Ki 20:7; Luk 11:54

And he urged him : 2Ki 5:16, 2Ki 2:17

bound : 2Ki 12:10 *marg.

and they bare : Isa 30:6

TSK: 2Ki 5:24

tower : or, secret place

and bestowed : Jos 7:1, Jos 7:11, Jos 7:12, Jos 7:21; 1Ki 21:16; Isa 29:15; Hab 2:6; Zec 5:3, Zec 5:4

TSK: 2Ki 5:25

stood before : Pro 30:20; Eze 33:31; Mat 26:15, Mat 26:16, Mat 26:21-25; Joh 13:2, Joh 13:26-30

Whence : 2Ki 20:14; Gen 3:8, Gen 3:9, Gen 4:9, Gen 16:8

Thy servant : 2Ki 5:22; Act 5:3, Act 5:4

no whither : Heb. not hither or thither

TSK: 2Ki 5:26

he said : Psa 63:11; Pro 12:19, Pro 12:22; Act 5:9

Went : 2Ki 6:12; 1Co 5:3; Col 2:5

Is it a time : 2Ki 5:16; Gen 14:23; Ecc 3:1-8; Mat 10:8; Act 20:33, Act 20:35; 1Co 9:11, 1Co 9:12; 2Co 11:8-12; 2Th 3:8, 2Th 3:9

TSK: 2Ki 5:27

leprosy : 2Ki 5:1; Jos 7:25; Isa 59:2, Isa 59:3; Hos 10:13; Mal 2:3, Mal 2:4, Mal 2:8, Mal 2:9; Mat 27:3-5; Act 5:5, Act 5:10, Act 8:20; 1Ti 6:10; 2Pe 2:3

unto thy seed : 1Sa 2:30-36; 2Sa 3:29

a leper : 2Ki 15:5; Exo 4:6; Num 12:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 5:1

By him the Lord had given deliverance unto Syria - An Assyrian monarch had pushed his conquests as far as Syria exactly at this period, bringing into subjection all the kings of these parts. But Syria revolted after a few years and once more made herself independent. It was probably in this war of independence that Naaman had distinguished himself.

But he was a leper - leprosy admitted of various kinds and degrees Lev. 13; 14 Some of the lighter forms would not incapacitate a man from discharging the duties of a courtier and warrior.

Barnes: 2Ki 5:2

No peace had been made on the failure of Ahab’ s expedition 1 Kings 22:1-36. The relations of the two countries therefore continued to be hostile, and plundering inroads naturally took place on the one side and on the other.

Barnes: 2Ki 5:4

One went in - Rather, "he went in,"i. e. Naaman went and told his lord, the king of Syria.

Barnes: 2Ki 5:5

Six thousand pieces of gold - Rather, "six thousand shekels of gold."Coined money did not exist as yet, and was not introduced into Judea until the time of Cyrus. Gold was carried in bars, from which portions were cut when need arose, and the value was ascertained by weighing. If the gold shekel of the Jews corresponded, as some think, to the doric of the Persians, the value of the 6,000 shekels would be about 6,837 British pounds If the weight was the same as that of the silver shekel (see Exo 38:24 note), the value would exceed 12,000 British pounds.

The ancient practice of including clothes among gifts of honor in the East Gen 41:42; Est 6:8; Dan 5:7 continues to the present day.

Barnes: 2Ki 5:6

That thou mayest recover him - literally, "And thou shalt recover him."The Syrian king presumes that, if there is a cure for leprosy to be had in Israel, the mode of obtaining it will be well known to his royal brother.

Barnes: 2Ki 5:7

He rent his clothes - The action indicated alarm and terror quite as much as sorrow 2Sa 13:19; Ezr 9:3; 2Ch 34:27; Jer 36:22.

Consider, I pray you - Jehoram speaks to his chief officers, and bids them mark the animus of the Syrian monarch. Compare the conduct of Ahab 1Ki 20:7.

Barnes: 2Ki 5:8

He shall know ... Israel - namely, "That which thou (the king of Israel) appearest to have forgotten, that there is a prophet - a real Yahweh prophet - in Israel."

Barnes: 2Ki 5:10

Elisha was not deterred from personally meeting Naaman because he was a leper. He sent a messenger because Naaman had over-estimated his own importance 2Ki 5:11), and needed rebuke.

And wash in Jordan - Compare the marginal references. A command is given which tests the faith of the recipient, and the miracle is not performed until such faith is openly evidenced.

Barnes: 2Ki 5:11

He will surely come out to me - In the East a code of unwritten laws prescribes exactly how visits are to be paid, and how visitors are to be received, according to the worldly rank of the parties (compare 2Ki 5:21). No doubt, according to such a code, Elisha should have gone out to meet Naaman at the door of his house.

And call on the name of the Lord his God - literally, "of Yahweh his God."Naaman is aware that Yahweh is the God of Elisha. Compare the occurrence of the name of Yahweh on the "Moabite Stone"(2Ki 3:4 note).

Strike - Better, as in the margin, "pass the fingers up and down the place"at a short distance. It seems implied that the leprosy was partial.

Barnes: 2Ki 5:12

The Abana is the Barada, or true river of Damascus, which, rising in the anti-Libanus, flows westward from its foot and forms the oasis within which Damascus is placed. The Pharpar is usually identified with the Awaaj.

Naaman thinks that, if washing is to cure him, his own rivers may serve the purpose. Their water was brighter, clearer, and colder than that of Jordan.

Barnes: 2Ki 5:14

Seven times - Compare 1Ki 18:43. In both cases a somewhat severe trial was made of the individual’ s faith. Compare the seven compassings of Jericho, and the sudden fall of the walls Josh. 6:3-20.

Barnes: 2Ki 5:15

He returned - Naaman was grateful (compare Luk 17:15). From the Jordan to Samaria was a distance of not less than 32 miles. Naaman further went to Damascus, far out of his way, lengthening his necessary journey by at least three days. His special object in returning seems to have been to relieve his feelings of obligation by inducing the prophet to accept a "blessing,"i. e. a gift.

There is no God ... - Compare the marginal references; but in none of them are the expressions quite so strong as here. Naaman seems absolutely to renounce all belief in any other God but Yahweh.

Barnes: 2Ki 5:16

I will receive none - The prophets were in the habit of receiving presents from those who consulted them 1Sa 9:7-8; 1Ki 14:3, but Elisha refused. It was important that Naaman should not suppose that the prophets of the true God acted from motives of self-interest, much less imagine that "the gift of God might be purchased with money"Act 8:20.

Barnes: 2Ki 5:17

Two mules’ burden of earth - This earth, Naaman thought, spread over a portion of Syrian ground, would hallow and render it suitable for the worship of Yahweh.

Barnes: 2Ki 5:18

Rimmon is known to us as a god only by this passage. The name is connected with a root "to be high."Hadad-rimmon Zec 12:11, the name of a place near Megiddo, points to the identity of Rimmon with Hadad, who is known to have been the Sun, the chief object of worship to the Syrians.

When he leaneth on mine hand - The practice of a monarch’ s "leaning on the hand"of an attendant was not common in the East (compare the marginal reference). It probably implied age or infirmity.

The Lord pardon thy servant in this thing - Naaman was not prepared to offend his master, either by refusing to enter with him into the temple of Rimmon, or by remaining erect when the king bowed down and worshipped the god. His conscience seems to have told him that such conduct was not right; but he trusted that it might be pardoned, and he appealed to the prophet in the hope of obtaining from him an assurance to this effect.

Barnes: 2Ki 5:19

So he departed ... - This clause should not be separated from the succeeding verse. The meaning is, "So he departed from him, and had gone a little way, when Gehazi bethought himself of what he would do, and followed after him."

Barnes: 2Ki 5:20

This Syrian - The words are emphatic. Gehazi persuades himself that it is right to spoil a Syrian - that is, a Gentile, and an enemy of Israel.

As the Lord liveth - These words are here a profane oath. Gehazi, anxious to make himself believe that he is acting in a proper, and, even, in a religions spirit, does not scruple to introduce one of the most solemn of religious phrases.

Barnes: 2Ki 5:21

He lighted down from the chariot - This was an act of quite uncalled-for courtesy. It indicates eagerness to honor the master in the person of his servant.

Barnes: 2Ki 5:22

From mount Ephraim - Bethel and Gilgal 2Ki 2:1, at both of which there were "schools of the prophets,"were situated on Mount Ephraim.

A talent of silver - A large demand in respect of the pretended occasion; but small compared with the amount which Naaman had pressed on the prophet 2Ki 5:4. Gehazi had to balance between his own avarice, on the one hand, and the fear of raising suspicion on the other.

Barnes: 2Ki 5:23

Be content - i. e. "consent."

Barnes: 2Ki 5:24

The tower - Rather, "the hill,"the well-known hill by Elisha’ s house. The hill interrupted the view in the direction taken by Naaman, and Gehazi dismissed Naaman’ s servants at this point lest they should be seen from his master’ s residence.

Barnes: 2Ki 5:25

Lest his absence should be noticed, Gehazi hastened, without being called, to appear before his master. In the East it is usual for servants to remain most of the day in their lord’ s presence, only quitting it when given some order to execute.

Barnes: 2Ki 5:26

Went not mine heart with thee? - i. e. "Was I not with thee in spirit - did I not see the whole transaction, as if I had been present at it?"He uses the verb "went,"because Gehazi has just denied his "going."

Is it a time ... - i. e. "Was this a proper occasion to indulge greed, when a Gentile was to be favorably impressed, and made to feel that the faith of the Israelites was the only true religion? Was it not, on the contrary, an occasion for the exhibition of the greatest unselfishness, that so a pagan might be won to the truth?"

And oliveyards and vineyards ... - Gehazi’ s thoughts had probably run on to the disposition which he would make of his wealth, and the prophet here follows them, enumerating his servant’ s intended purchases.

Poole: 2Ki 5:1

A great man with his master in great power and favour with the king of Syria. Honourable ; highly esteemed, both for his quality and success. By him the Lord had given deliverance unto Syria which expression he useth, partly to mind the Israelites that all the hurt they had from the Tyrians was from the Lord, who used them as his rod, and gave them the successes against Israel, which are recorded; and partly to check that proud conceit which then was working, and afterwards more fully discovered itself, in the Israelitish nation, as if the care, and providence, and goodness of God were wholly confined to themselves, and not imparted to any other people.

Poole: 2Ki 5:2

Gone out by companies making inroads into the land of Israel to rob and plunder, after the manner of those times. See 1Sa 30:8 2Ki 13:21 24:2 .

She waited on Heb. was before, i.e. stood before her, or ministered to her. Compare Deu 1:38 .

Poole: 2Ki 5:3

In Samaria either, first, In the kingdom of Samaria. Or, secondly, In the city of Samaria; where he was when she was taken; or where he commonly resided, though he went to other places, as need required.

He would recover him of his leprosy or, take him away (as this Hebrew verb is used, Gen 30:23 Zep 1:2 ) from his leprosy , i.e. take away his leprosy from him.

Poole: 2Ki 5:4

One of Naaman’ s servants hearing this, went in and told it to Naaman, and he to the king of Syria, which is implied. Or,

And he went in & c., i.e. Naaman, mentioned 2Ki 5:1 , hearing this from his wife, told it to the king of Syria, as the next words intimate.

Poole: 2Ki 5:5

The king of Israel Jehoram the son of Ahab, 2Ki 3:1 .

I will send a letter unto the king of Israel desiring him to obtain this favour from the prophet.

Ten talents of silver, and six thousand pieces of gold partly for the charges of his journey; and partly for presents to the prophet, or others, as he saw fit.

Poole: 2Ki 5:6

i.e. Procure his recovery by the means of Elisha, 2Ki 5:3,4 , whom thou mayest command to use his utmost skill and power herein.

Poole: 2Ki 5:7

He rent his clothes either in detestation of his blasphemy, in giving God’ s perfections to him; or rather, for grief arising from a suspicion and fear that the Syrian made this only a pretence for the war which he designed against him.

I God, to kill and to make alive? he expresseth it thus, because leprosy is a kind or degree of death, Num 12:12 , and he thought it as impossible to cure it as to raise the dead.

See how he seeketh a quarrel against me for not doing what he requires, which he knows impossible for me to do.

Poole: 2Ki 5:8

Jehoram had not advised with Elisha, either because the sudden surprisal made him forget it, or because he hated him, and scorned to beg any thing from him.

Wherefore hast thou rent thy clothes? there was no just occasion for thee to do so.

Poole: 2Ki 5:9

Waiting for Elisha’ s coming to him.

Poole: 2Ki 5:10

Elisha sent a messenger partly, to try and exercise Naaman’ s faith and obedience; partly, for the honour of his religion and ministry, that it might appear he sought not his own glory and profit in his miraculous performances, but only God’ s honour, and the good of men; and partly, for the discovery of the almighty power of God, that could by such slight means cure so desperate a disease.

Thy flesh shall come again which was in great part consumed by the leprosy. See Num 12:12 .

Poole: 2Ki 5:11

Naaman was wroth supposing himself despised and mocked by the prophet. Herein he gives an example of the perverseness of mankind, who are apt to prefer their own fancies before God’ s appointments.

Over the place over or upon the affected part where the leprosy is, without which it seemed to him ridiculous to expect a cure.

Poole: 2Ki 5:12

Is there not as great a virtue in them to this purpose? But he should have considered that the cure was not to be wrought by the water, but by the power of God, who might use what means and methods of cure he pleased.

Poole: 2Ki 5:13

My father or, our father ; so they call him, both to show their reverence and affection to him, and to mitigate his exasperated mind.

Poole: 2Ki 5:14

Like unto the flesh of a little child i.e. fresh and pure, free from the least mixture or mark of the disease.

Poole: 2Ki 5:15

He returned to the man of God to give him thanks, and a recompence for his great kindness.

I know that there is no God in all the earth, but in Israel by this wonderful work I am fully convinced the God of Israel is the only true God, and that other gods are but impotent idols.

A blessing a thankful acknowledgment. See Gen 33:11 .

Poole: 2Ki 5:16

Not that he thought it simply unlawful to receive gifts or presents, which he did receive from others, 2Ki 4:42 , but because of the special circumstances of the present case; this being much for the honour of the true God and religion, that the Syrians should see the generous piety, and charity, and kindness of his ministers and servants, and how much they despised all that worldly wealth and glory which the priests or prophets of the Gentiles so greedily sought after; and that hereby Naaman might be much confirmed in that good religion which he had embraced, and others might be brought to a love and liking of it.

Poole: 2Ki 5:17

Two mules’ burden of earth wherewith I may make an altar of earth, as was usual, Exo 20:24 . He desires the earth of this land, because he thought it more holy and acceptable to God, and proper for his service; or because he would by this token profess and declare his conjunction with the Israelites in the worship of God, and constantly put himself in mind of his great obligations to that God from whose land this was taken. And though he might freely have taken this earth without asking any leave, yet he rather desires it from the prophet’ s gift, as believing that he who had put so great a virtue into the waters of Israel, could put as much into the earth of Israel, and make it as useful and beneficial to him in a better way. And these thoughts, though extravagant and groundless, yet were excusable in a heathen and a novice, who was not yet thoroughly instructed in the true religion.

Poole: 2Ki 5:18

Rimmon a Syrian idol, called here by the LXX. Remman, and Act 7:43 Remphan .

On my hand ; or, arm , as that word sometimes signifies, both in Scripture and other authors; or, shoulder ; upon which the king leaned, either for state or for support. Compare 2Ki 7:2 .

When I bow down myself in the house of Rimmon not in honour to the idol, which I do here, and shall there, openly renounce; but only in compliance with the king’ s infirmity and conveniency, who cannot well bow if I stand upright. The Lord pardon thy servant in this thing: because there seemed to be an appearance of evil in this action, though done with an honest mind, he desires the prophet’ s prayers that God would not charge it upon him as idolatry nor be displeased with him for that practice.

Poole: 2Ki 5:19

Go in peace: these words may contain an answer, either, first, To his last petition, 2Ki 5:18 ; and so the sense may be this, Be not too solicitous about this matter; go, and the peace or blessing of God go along with thee. So the prophet both prays to God to bless and direct him in this and all other things, and intimates that God would do so. Or, secondly, To the former, 2Ki 5:17 ; Trouble not thyself about any of our earth, but go to thy own land, and I wish thee from God, and doubt not but God will give thee, peace, i.e. his favour and other blessings, which are oft contained in this word, if thou dost persist in this religion which thou hast now received. Or rather, this is only a farewell salutation, wherewith the prophet dismisseth him without any further answer to his requests, or instruction about his doubt; which he forbore by the motion of God’ s Spirit, which sometimes gives and sometimes denies instructions to persons or people, as he thinks fit. See Act 16:6,7 . And the prophet by the Spirit’ s direction might forbear to give him particular answers, partly because these matters were not of such importance as to concern the essence or foundation of religion; and partly because he was yet but a novice, and not able to bear all truths, which was for a time the condition of the apostles, Joh 16:12 , nor fit to be pressed to the practice of the hardest duties, which Christ himself thought not convenient for his disciples; Mat 9:14-17 . And therefore he at present accepts of his profession of the true, and his renunciation of the false religion; and of this declaration, that what he did in the temple of Rimmon should not now be (as he had formerly intended and practised it) a religious action towards the idol, but only a civil respect to his master. And what was necessary for him to know further about the lawfulness or sinfulness of that action, the prophet might take another and a more convenient time to inform him.

Poole: 2Ki 5:20

Naaman this Syrian a stranger, and one of that nation who are the implacable enemies of God’ s people; whom therefore my master should not have had so much regard to as to the Lord’ s prophets, who before deserved and more needed the money which he offered than Naaman himself did.

As the Lord liveth he swears, that he might have some pretence for the action to which he had bound himself by his oath, not considering that to swear to do any wicked action is so far from excusing it, that it makes it much worse.

Poole: 2Ki 5:21

He lighted down from the chariot to meet him thereby testifying his great respect to the prophet his master.

Poole: 2Ki 5:22

This was a very unlikely story; but Naaman was not willing to question it, but glad of the opportunity of showing his gratitude to the prophet.

Poole: 2Ki 5:23

He urged him who at first refused it upon a pretence of modesty and obedience to his master’ s command.

Poole: 2Ki 5:24

The tower a safe and private place which he chose for that purpose, and where possibly he hid and kept other things which he had got by such-like frauds and artifices.

He let the men go before they came within sight of his master.

Poole: 2Ki 5:26

Went not mine heart with thee? did not my mind. being enlightened by God’ s Spirit, discern what thou saidst and didst?

Is it a time? was this a fit season for this action? I had but newly and obstinately refused his gifts, for great reasons; of which See Poole "2Ki 5:16" ; and now thou hast given him cause to think that I was a cursed and wicked impostor, who vain-gloriously refused in public what I inwardly and greedily desired, and sought only a fitter place and opportunity to take; and that all our religion is but an imposture; and that the God who owns such a vile wretch for his prophet, as thou hast represented me to him, is not so holy and righteous as we pretend.

Garments, and oliveyards & c.; which Gehazi intended to purchase with this money; and therefore the prophet names them, to inform him that he exactly knew by Divine inspiration, not only Gehazi’ s outward actions, but even his most secret intentions.

Poole: 2Ki 5:27

And unto thy seed for ever i.e. for some generations; or for a long time, as that word is oft used, and as may be thought by comparing this with Exo 20:5 24:7 .

He went out from his presence being confounded with the sense of his guilt, and shame, and misery, and banished from the company of others by God’ s law, Le 13 Le 14 .

A leper as white as snow which is the worst kind of leprosy, and noted by physicians to be incurable. See Exo 4:6 Num 12:10 2Ch 26:19,20 . Nor was this punishment too severe for Gehazi’ s wickedness, which was great and various; horrid covetousness, which is idolatry; the profanation of God’ s name by a wicked oath; downright theft; deliberate and impudent lying, and that to a prophet, which was in a manner a lying to the Holy Ghost, like theirs, Act 5:3 ; a desperate contempt of God’ s omniscience, justice, and holiness; a horrible reproach fastened upon the prophet, and his religion; and a mischievous scandal given to Naaman and all other Syrians that might hear of it.

Haydock: 2Ki 5:1

King, Benadad, who had defeated Achab, and was slain by Hazael; (chap. viii.; Tirinus) or, according to Salien, Hazael was already king. (Menochius) ---

Josephus passes over this history. It is not known for what reason, (Calmet) unless he was staggered at the petition of Naaman, ver. 18, 19. (Haydock) ---

Syria. The Rabbins say, by killing Achab, 3 Kings xxii. 34. But their authority is very small; (Haydock) and he might signalize himself on many other occasions. ---

Leper. This malady did not exclude him from court. The Hebrews allowed such to appear in public, till the priests had declared them unclean; and other nations viewed the leprosy with less horror.

Haydock: 2Ki 5:2

Robbers; soldiers. (Tirinus) (2 Kings iv. 2.) ---

Such invaded the dominions of Joachin, chap. xxiv. 2. Irruptions of this nature were then very common, (see Judges xi. 3., and Job i. 15.) and regarded as noble military exploits. When the Greeks first became acquainted with navigation, they exercised themselves in this manner; (Thucydides l.) and the Germans allowed their citizens to take from other people. Juventutis exercendæ ac desidiæ minuendæ causa. (Cæsar, Bel. Gal. vi.) Those who had been plundered, were allowed to redeem their goods. (Strabo xi.) ---

The Arabs still maintain their right to live upon their neighbours. (Calmet) ---

The Christian religion has introduced more gentle manners. ---

Maid. It seems, however, she was well informed of the miraculous powers and goodness of Eliseus. (Haydock)

Haydock: 2Ki 5:5

Raiment; the tunic and the cloak, (Calmet) of a finer sort. (Tirinus)

Haydock: 2Ki 5:7

Leprosy. The cure was deemed very difficult; as it generally kept gaining ground, and destroyed the constitution. See Numbers xii. 12., and Isaias liii 4. (Calmet) ---

Me. The letter was, in effect, written in a haughty style, (Menochius) and the king might naturally infer that war would be the consequence. (Haydock)

Haydock: 2Ki 5:8

Israel; able to perform much greater wonders, by God's assistance. (Menochius)

Haydock: 2Ki 5:10

Messenger. Eliseus supports the dignity of God's envoy, and shews the general that his cure was to be attributed, not to the presence of the prophet, but to the will and goodness of God.

Haydock: 2Ki 5:12

Pharphar. Benjamin (p. 53) informs us that the former river serves to water the city, and the second the surrounding gardens. Maundrell could discover no vestiges of these names in Syria, but he describes the Barrady, which supplies Damascus with abundance of water. Stephanus calls it Bardine; and others, the Chrysorroas. The Orontes, which is supposed to be one of these rivers, flows by Antioch into the Mediterranean sea. (Calmet)

Haydock: 2Ki 5:13

Father; a title given to masters, kings, &c. The Romans senators were styled, "conscript fathers;" and Homer calls kings "the fathers and shepherds of the people." See Genesis xlv. 8. (Calmet) ---

Masters may often derive benefit from the observations of their servants, as Naaman did repeatedly, ver. 2. This may serve to correct their pride. (Haydock) ---

Clean. The patient ought not to prescribe rules to his physician. (Menochius) ---

How justly might these words be addressed to delicate penitents! (Haydock)

Haydock: 2Ki 5:14

Clean. If bathing seven times in the Jordan had been an infallible remedy, there would soon have been no lepers in the land; and our Saviour plainly intimates that the cure was miraculous, Luke iv. 27. The leprosy of Naaman, though inveterate, was cured in an instant. To bathe in a rapid stream, is allowed to be very salutary for removing the diseases of the skin. (Calmet) (Vales. 38.) ---

The fathers discover in this miracle, a figure of the Gentiles called to the faith by the Synagogue, which is in servitude, Galatians iv. 25. Baptism cleanses us from all the seven capital sins, (Tertullian, contra Marc. 4.) so that no vestiges remain. (St. Ambrose, &c.) (Calmet)

Haydock: 2Ki 5:15

A blessing. A present, (Challoner) accompanied with wishes of happiness, on both sides. We have seen that the prophets generally received such presents. But Eliseus acts with more reserve in regard of this stranger, as St. Paul did towards the new converts; though he received some sustenance from those, who would be less in danger of suspecting that he was actuated by selfish views in preaching the gospel, 2 Corinthians x. 7., and xii. 14., and Matthew x. 8. (Calmet) ---

They abstained from every appearance of evil, (Haydock) though they might lawfully have accepted such presents. Eliseus wished to convince Naaman that God's grace was not to be purchased, and to leave a lesson of moderation to future teachers. (Menochius)

Haydock: 2Ki 5:17

Mule; ( burdonum, ) the offspring of a horse and of an ass. (Menochius) ---

Earth, to make brick for an altar, or to inclose within a box of brass, as was done in the altar of holocausts in the desert; or, in fine, to sprinkle on some clean place, where an altar might be erected, in honour of the true God. He does not inquire what ceremonies were used in the land of Israel, (Calmet) as he was not enrolled by circumcision, among the Hebrews, as an observer of their law; but intended to serve God, like Job, and many other righteous Gentiles, who kept themselves clear of idolatry, and observed the ancient patriarchal religion with a clean heart. (Haydock) ---

As God had sanctified the land by the observance of his true religion, Naaman rightly judged that it was fitter for an altar than the earth of his own country. (Worthington) ---

The Jews had a particular veneration for it, Psalm ci. 15. They built a synagogue in Persia, with earth and stones taken from Jerusalem. (Benjamin) ---

Christians sometimes carry away the same earth. (St. Augustine, de C.[City of God?] xxii. 8.) (Turon. i. 7.) ---

The Donatists had a sovereign respect for it; (St. Augustine, ep. 52.) and it is said that St. Helena brought a great quantity to the church of the Holy Cross of Jerusalem, at Rome. (Mabillon, Itin. p. 187.) (Calmet) ---

Lord. Out of Palestine, the Gentiles were not prohibited to offer sacrifice to the true God any where; nor were they under any obligation of following the law of Moses. (Abulensis) (Tirinus)

Haydock: 2Ki 5:18

Remmon, denotes "a pomegranate," or something "elevated," and is probably an epithet of the sun, the chief idol of the Syrians, which was also styled Adad, "one," as both are united, Zacharias xii. 11. ---

Rempham is probably the same divinity, Acts vii. 43. Septuagint here read, Remman. Hesychius explains Ramas, "the highest god." Selden thinks the Elion of the Phœnicians is understood; Grotius, that Saturn, the highest of the planets, is meant. Serarius declares for Venus, to whom pomegranates were sacred; and P. Martyr for Juno, who held one of these apples in her hand. (Pausan. in Corinth) ---

Remmon occurs no where else. ---

Hand. This was an honour of the chief favourite, chap. vii. 2. (Calmet) ---

Thing. He does not ask leave to commit sin, which would be absurd; though Protestants are not ashamed to accuse the Catholic Church, as if her "indulgences" were pardons for sins to come; though they be in reality no pardon for sin at all, but only a remission of temporal punishment, after the sin has been remitted by penance. Why do they not manfully attack what we really profess to believe? ---

When he. Hebrew, "when I bow," &c. (Haydock)

Haydock: 2Ki 5:19

Go in peace. What the prophet here allowed, was not an outward conformity to an idolatrous worship, but only a service which by his office he cowed to his master; who, on all public occasions, leaned on him: so that his bowing down when his master bowed himself down, was not in effect adoring the idols; nor was it so understood by the standers by, (since he publicly professed himself a worshipper of the only true and living God) but it was no more than doing a civil office to the king, his master, whose leaning upon him obliged him to bow at the same time that he bowed. (Challoner) ---

Some assert that the prophet does not even authorize this civil assistance in the temple of idols, but simply tells Naaman to go in peace, and to think no more of his former religion; that he will beseech the Lord not to suffer him to be exposed to the danger. (Junius and Piscator) (Calmet) ---

Some formerly pleaded this example, to excuse their occasional conformity in going to the Protestant churches, as the law required. But the case was very different. Greater perfection is required in the new law. They had not to act in the capacity of Naaman; and their attendance was considered a profession of a false religion. Their directors loudly condemned the practice. They ought rather to have imitated Eleazar, &c., who refused to eat swine's flesh, 2 Machabees vi., and vii. (Worthington) ---

Though the king intended to adore the idol, Naaman referred his worship, to God alone. (Bristow, Mot. 23.; Theodoret, q. 19.; and a Greek interpreter.) ---

The Hebrew term signifies, either to adore mentally, or to bend down; which latter is the sense applicable to Naaman. (Cajetan) (Amama) ---

His "request must certainly refer to the time past, and not to that to come; as if he begged an indulgence in idolatry, or of countenancing his master's idol-worship, by his presence." (Button, Dict.) ---

The Jews foolishly pretend (Calmet) that "the proselyte of dwelling," like Naaman, might return to the service of idols, in his own country, without its being imputed to him. (Selden, Jur. ii. 11.) (Maimonides) ---

The conduct of the Syrian convert, whether past or future, undoubtedly filled him with alarm. If he considered the danger of a merely civil attendance upon the king, in an idolatrous temple, we cannot condemn him for idle scrupulosity; (Haycock) since many have found a difficulty in admitting the lawfulness of such a practice, and have even blamed both Naaman and the prophet. (Greg. de Valentia, &c., ep. Cornelius a Lapide) (Calmet) ---

But if the practice was irreprehensible, as most interpreters assert, the answer of Eliseus might give this assurance to Naaman, and inform him that he need be under no farther apprehension on that account. God in peace. These words do not expressly solve the difficulty; but he mode in which they were uttered might intimate, either that the general would be no longer under that embarrassment, (as we do not read that he ever attended the king of Syria into the temple afterwards) or that God had forgiven his former offences, and particularly the scandalous idolatry which now gave him so much pain. The original, ver. 18, which is generally translated in the present of future, (Haydock) may be better rendered in the past tense, as the Chaldean has it. "In this thing the Lord pardon thy servant. My master going into the temple of Remmon to worship there, and leaning upon my hand, and I worshipped in the temple of Remmon, when I did worship in the temple of Remmon, that the Lord pardon," &c. St. Jerome and the Septuagint seem to have read more correctly, when he, &c. We may also render it in the present tense, "and I worship," or, "am wont to adore;" not that he meant to prevaricate any longer. The Syriac and Arabic read with an interrogation. "When I shall adore....(Calmet; or bow down, Haydock) wil the Lord pardon me?" But this rather increases the difficulty. (Calmet) ---

We may therefore conclude either that Naaman had no decision, or that he had leave to serve his master, (Haydock) in a civil capacity even in the temple; (Menochius; Tirinus; Alex. 2. dis. 7.; Santius, &c.) or, that he obtained pardon for his past transgressions. (Bochart; Calmet, &c.) ---

Earth, as the expression is rendered [in] Genesis xxxv. 16., thoug here it is literally, "at the chosen season;" electo, not verno. The sense is the same. Cibrath, untranslated by the Septuagint, may denote a certain space, or village; (Haydock) "a furrow," of 240 feet long, and half that breadth; (Calmet) "a mile;" (Chaldean; Pagnin) or a portion of time allowed by the law, about a quarter of an hour, during which a mile, or sabbath-day's journey, might be performed. (Tirinus) ---

Protestants, "a little way."

Haydock: 2Ki 5:20

Liveth. How unnecessary was this oath! But the Simoniac has no regard for any thing but money. (Haydock)

Haydock: 2Ki 5:23

Him. The weight must have been considerable, (6000 sicles, ver. 26., and Exodus xxxviii. 25.; Haydock) otherwise Giezi would have preferred carrying them himself, that his master might not know. (Calmet) ---

He had pretended a reluctance to take more than one talent, not to swerve from his master's injunctions. (Menochius)

Haydock: 2Ki 5:24

Evening. Septuagint, Syriac, &c., seems to have read aupol, instead of the present Hebrew hopel, eminence," (Calmet) Protestants, "tower," (Haydock) at or near Samaria; when Giezi thought proper to take the burden himself to prevent detection. Eliseus would hardly dismiss the Syrians, when the night was so near at hand. (Calmet) ---

It might however be found more eligible to travel in the evening, (Haydock) as it was now the spring or summer season, (Tirinus) or at least warm, ver. 10. (Haydock)

Haydock: 2Ki 5:26

Present is not expressed in Hebrew but must be understood. Protestants, "Went not mine heart with thee. " (Haydock) ---

God has revealed the whole transaction to me. (Menochius) ---

Heart in Scripture, often denotes the spirit or soul. (Haydock)

Haydock: 2Ki 5:27

For ever. Not perhaps to those who might be already born, unless they were accomplices in the crime. The leprosy is hereditary. Giezi was punished for simony, in selling the miracle, as well as for lying and disobedience. (Calmet) ---

He might also have given occasion to Naaman to judge ill of his master; as the false prophets were noted for such avarice, Micheas iii. 11. But Eliseus would probably take care to give him better information. (Tirinus) ---

He did not require his servant to give up what he had unjustly received, as the general had made over the property to him; and he thought proper to leave it in the hands of Giezi, to indemnity him for past services, and that he might have wherewith to support himself, as he now dismissed him from his company. (Salien, the year before Christ 903.) ---

Snow, and therefore more incurable. (Tirinus) ---

See Leviticus xiii. (Calmet) ---

"All the covetous and misers, together with their riches, possess the leprosy of Giezi:" thesaurum criminum congregarunt. (St. Ambrose) Giezi prefigured Judas, the false apostles of Christ, and all those who buy or sell spiritual things. By their avarice, they procure infamy in this world, and damnation in the next. (St. Augustine, ep. 208, de Temp.) (Worthington)

Gill: 2Ki 5:1

Now Naaman, captain of the host of the king of Syria,.... The general of Benhadad's army; for he was now king of Syria, though some think Hazael his successor was:

was a great man with his master; high in his favour and esteem:

and honourable; not only acceptable to the king, and loaded with honours by him, but greatly respected by all ranks and degrees among the people:

because by him the Lord had given deliverance unto Syria; out of the hands of their enemies, and victory over them, and particularly in the last battle with Israel, in which Ahab was slain, and, as the Jews suppose, by the hands of Naaman; see Gill on 1Ki 22:34 however, when any salvation was wrought, or victory obtained, even by Heathens, and by them over Israel, the people of God, it was of the Lord:

he was also a mighty man in valour; a very courageous valiant man:

but he was a leper; was stricken with the leprosy, which had deformed and disgraced his person, and weakened his strength, and dispirited him; all his grandeur and honour could not protect him from this loathsome disease.

Gill: 2Ki 5:2

And the Syrians had gone out by companies,.... Not regular troops, but a sort of banditti of robbers, which made excursions into the land of Israel, to plunder and carry off what booty they could:

and had brought away captive out of the land of Israel a little maid; for boys and girls were a part of the booty of such robbers, whom they could sell for money, see Joe 3:1. Jarchi and Kimchi say she was a girl of Naaron, a city so called:

and she waited on Naaman's wife; being either made a present of to the general by those plunderers, or was bought by him of them for his wife's service.

Gill: 2Ki 5:3

And she said unto her mistress,.... As she was waiting upon her at a certain time, and perhaps her mistress was lamenting the case of her husband as desperate and incurable:

would God my lord were with the prophet that is in Samaria; meaning Elisha, who, though sometimes in one place, and sometimes in another, yet often at Samaria, and it seems was there when this girl was taken captive:

for he would recover him of his leprosy; the maid had heard of the miracles wrought by Elisha, and doubted not that at the request of her lord he would be willing, as she believed he was able, to cure him of this disease.

Gill: 2Ki 5:4

And one went in and told his lord,.... What the girl had said to her mistress; one of the servants of the house that overheard it; or rather, Naaman went and told his lord the king of Syria; for as this was said to his wife, no doubt she told it to her husband, and not a servant; and the following words require this sense, and is the sense of most Jewish commentators:

saying, thus and thus said the maid that is of the land of Israel; who for her wit and beauty might be well known at court by the name of the Israelitish girl.

Gill: 2Ki 5:5

And the king of Syria said, go to, go,.... On what Naaman related to him from what the maid had said, he urged him by all means to go directly to Samaria:

and I will send a letter unto the king of Israel; recommending him to use his interest in his behalf; this was Jehoram the son of Ahab:

and he departed; set out on his journey immediately, as soon as he could conveniently:

and took with him ten talents of silver, and six thousand pieces of gold; partly for the expenses of his journey, and partly to make presents to the king of Israel's servants, and especially to the prophet; a talent of silver, according to Brerewood ^d, was three hundred and seventy five pounds of our money; but, according to Bishop Cumberland's ^e exact calculation, it was three hundred and fifty and three pounds eleven shillings and ten and an half pence the pieces of gold are, by the Targum, called golden pence, and a golden penny, according to the first of the above writers ^f, was of the value of our money fifteen shillings; so that these amounted to 4500 pounds sterling:

and ten changes of raiment; both for his own use, and presents.

Gill: 2Ki 5:6

And he brought the letter to the king of Israel, saying,.... The contents of which were, so far as it concerned Naaman and his case, which are only observed, these:

now when this letter is come unto thee; was received by him:

behold, I have therewith sent Naaman my servant unto thee; the bearer of it:

that thou mayest recover him of his leprosy; meaning not he himself, but that he would recommend him to the care of a proper person, his prophet, and enjoin him to do the best he could for him; but the king of Israel mistook his meaning, as appears by what follows.

Gill: 2Ki 5:7

And it came to pass, when the king of Israel had read the letter, that he rent his clothes,.... As one in great distress, being thrown into perplexity of mind by it, not knowing what to do; or, as some think, at the blasphemy he supposed to be in it, requiring that of him which only God could do:

and said, am I God, to kill and to make alive; or have the power of life and death, which only belongs to the Supreme Being:

that this man doth send unto me to recover a man of his leprosy; for a leper was reckoned as one dead, his disease incurable, his flesh upon him being mortified by it, see Num 12:12 and therefore not supposed to be in the power of man, only of God, to cure; and therefore, in Israel, none had anything to do with the leper but the priest, in the name of God:

wherefore consider, I pray you, and see how he seeketh a quarrel against me; to pick a quarrel with him, in order to go to war with him as he supposed. This seems to have been spoken to his lords and courtiers about him.

Gill: 2Ki 5:8

And it was so, when Elisha the man of God had heard that the king of Israel had rent his clothes,.... And upon what account:

that he sent to the king, saying, wherefore hast thou rent thy clothes? and thereby expressed so much concern and distress:

let him come now to me: meaning Naaman the Syrian leper:

and he shall know that there is a prophet in Israel; able in the name of the Lord to work miracles, which he should be sensible of and acknowledge, to the glory of the God of Israel, by the cure that should be wrought upon him; and hereby he taxed the king of Israel with ignorance or neglect of him as a prophet.

Gill: 2Ki 5:9

So Naaman came with his horses, and with his chariot,.... In his chariot drawn by horses; or "with horsemen and chariots", a great retinue, both for his own grandeur, and for the honour of the prophet, and to make him the more respectable by him:

and stood at the door of the house of Elisha; who now dwelt at Gilgal, as is probable, see 2Ki 4:38, hither Naaman was directed, and here he stopped; and having sent a messenger to Elisha to acquaint him who he was, and what was his business, he stayed waiting for an answer.

Gill: 2Ki 5:10

And Elisha sent a messenger unto him,.... Or returned an answer by Naaman's messenger; he did not go out to him, choosing to be retired, as he commonly did; and being perhaps employed in prayer for the cure; and it may be also to show his contempt of or little regard he had to worldly grandeur and honour, as well as to mortify the pride of Naaman:

saying, go and wash in Jordan seven times; so, according to the law of the cleansing the leper, he was to be sprinkled seven times, and on the seventh day his flesh was to be bathed or dipped all over in water, which is meant by washing here, Lev 14:7.

and thy flesh shall come again to thee; which was eaten and consumed by the disease on him:

and thou shalt be clean; freed from this pollution, or filthy disease, with which he was defiled; for a leper was reckoned unclean, Lev 13:3.

Gill: 2Ki 5:11

But Naaman was wroth with him,.... On more accounts than one:

and went away; not to Jordan, but from the prophet's house, with an intention to return to his own country:

behold, I thought, he will surely come out to me this he said within himself, making no doubt of it but that he would show him so much respect and civility as to come out of his house to him, and converse with him, or invite him into it and not doing this was one thing made him wroth: and stand; he supposed that he would not only come out, but stand before him, as inferiors before their superiors in reverence, but instead of that he remained sitting within doors:

and call on the name of the Lord his God: he expected, that as he was a prophet of the Lord, that he would have prayed to him for the cure of him:

and strike his hand over the place; wave his hand to and fro, as the word signifies, over the place of the leprosy, as the Targum, over the place affected with it; or towards the place where he worshipped the Lord, as Ben Gersom, toward the temple at Jerusalem; or towards Jordan, the place where he bid him go and wash, as Abarbinel; but the first sense seems best: "and recover the leper"; meaning himself, heal him by the use of such means and rites.

Gill: 2Ki 5:12

Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel?.... Abana is, in the marginal reading, called Amana, and so the Targum; perhaps from the Mount Amana, from whence it sprung, a mountain in Syria ^g, mentioned with Lebanon, Son 4:8. This river is thought to be the Chrysorrhoas of Pliny ^h, and other writers; there are no traces of its name, or of the following, to be met with now; the only river by Damascus is called Barrady, which supplies Damascus and its gardens, and makes them so fruitful and pleasant as they be; it pours down from the mountains, as Mr. Maundrell ⁱ describes it, and is divided into three streams, of which the middlemost and biggest runs directly to Damascus, through a large field, called the field of Damascus; and the other two are drawn round, the one to the right hand, and the other to the left, on the borders of the gardens. Pharpar is thought ^k to be the river Orontes, which runs close to the walls of Antioch, and courses through its large and spacious plain, being numbered among the rivers of Syria; it takes its rise from Lebanon, and, sliding through the said plain, falls into the Syrian sea. Benjamin of Tudela ^l speaks of these rivers under their Scripture names; Abana or Amana as he says, passes through the city and supplies the houses of great men with water through wooden pipes; and Pharpar is without the city and runs among the gardens and orchards, and waters them. Farfar is also the name of a river in Italy ^m:

may I not wash in them, and be clean? as well as in Jordan; or rather, since they are better waters, and so not have been at this trouble and expense to come hither; or have I not washed in them every day? I have, and am I clean? I am not; which is the sense the several Jewish writers give ⁿ:

so he turned, and went away in a rage; in a great passion, swearing and cursing perhaps, ordering his chariot driver to turn and be gone at once.

Gill: 2Ki 5:13

And his servant came near, and spake unto him, and said, my father,.... Or my lord, as the Targum; this being not a familiar and affectionate expression, but a term of honour, reverence, and submission:

if the prophet had bid thee do some great thing, wouldest thou not have done it? something that was hard and difficult to done, or painful to bear, to go through some severe operation, or disagreeable course of physic:

how much rather then when he saith to thee, wash, and be clean? which is so easy to be done; though Abarbinel observes it may be interpreted, the prophet has bid thee do a great thing, and which is wonderful; for though he has said, wash and be clean, consider it a great thing, and which is a wonderful mystery, and therefore do not despise his cure.

Gill: 2Ki 5:14

Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God,.... He listened to the reasoning of his servant, and his passion subsided, and did as the prophet ordered him:

and his flesh came again like unto the flesh of a little child; clear and fresh, soft and tender as an infant, quite new flesh:

and he was clean; from the leprosy, and all the filthy symptoms of it.

Gill: 2Ki 5:15

And he returned to the man of God, he and all his company,.... To give him thanks for the advice he had given him, and by him to give thanks to God for the cure he had received; for he was sensible it was from the Lord, his words show:

and came and stood before him; for being admitted into the prophet's house, instead of the prophet standing before him, as he before expected, he now stood before the prophet in veneration of him, and sensible of his obligation to him:

behold, now I know there is no God in all the earth, but in Israel; though he did not before, but his cure fully convinced him of it:

I pray thee, take a blessing of thy servant; not a wish of health and happiness, which the prophet would not have refused, but a present; the Targum calls it an offering.

Gill: 2Ki 5:16

But he said, as the Lord liveth, before whom I stand,.... Whose minister and prophet he was, and by whom he swears:

I will receive none: to let him know that this cure was not to be attributed to him, but the Lord only; and that what concern he had in it was not for the sake of money, but for the glory of the God of Israel:

and he urged him to take it, but he refused it; Naaman was very pressing upon him to receive a gift from him, but he could not be prevailed upon to accept it.

Gill: 2Ki 5:17

And Naaman said, shall there not then, I pray thee, be given to thy servant two mules' burden of earth..... Not that he desired of Elisha that he would suffer his servant Gehazi to receive a present as much as two mules could carry; but inasmuch as the prophet refused a present from him, his servant, he asks a favour of him, that he would permit him to take with him, out of the land of Israel, as much earth two mules could carry, that is, to make an altar of earth, as the next words indicate: but as he might have this any where without the prophet's leave, some Jewish writers ^o think he requested it from his own house, and from the place his feet trod on, as conceiving in a superstitious way that there was a sort of holiness in it; or however, that wheresoever he had it, if with the prophet's leave, a blessing would go with it, or that would be a sort of a consecration of it; and having an altar made of the earth of this land, would show that he was in the faith of the same God, and performed the same worship to him Israel did:

for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the Lord: hence the Jews say, he became a proselyte of righteousness ^p, embraced the true religion, and the worship of the true God, according to the laws given to Israel; and the following words, rightly understood, confirm the same.

Gill: 2Ki 5:18

In this thing the Lord pardon thy servant,.... Which he next mentions, and on account of which he desires the prayers of Elisha for him, as the Vulgate Latin version; or it may be, this is a prayer of his own, put up at this time to the true Jehovah, in whom he believed:

that when my master: meaning the king of Syria:

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 Lord pardon thy servant in this thing; the house of Rimmon was a temple of an idol of that name; what idol it was is not easy to say; the Septuagint version calls it Remman, thought by some to be the same with Remphan, Act 7:43, a name of Saturn, said to be given him from a Greek word, which signifies to "wander" ^q, he being placed among the wandering stars in the supreme heavens; which is not likely, for the word is certainly of a Syriac signification, and comes either from רום, which signifies "high", and so the same with Elioun, the Phoenician deity, called the most high ^r; or, as "Rimmon" is used for a pomegranate, this is thought to design the Syrian goddess, to whom this sort of fruit was sacred; or Juno, whose statue, in her temple at Mycenas ^s, had a pomegranate in one hand; or rather this Rimmon was Jupiter Cassius, so called from Mount Cassius, which divided Syria from Egypt, who is painted with his hand stretched out, and a pomegranate in it ^t; and may be the same with Caphtor, the father of the Caphtorim, Gen 10:14 who might be deified after his death, their names, Rimmon and Caphtor, being of the same signification ^u. But be this deity as it may, it was worshipped by the Syrians; and when the king of Syria went in to worship, he used to lean upon the hand of one of his officers, either being lame, or for state sake, in which office Naaman was; and his request to the prophet, or to the Lord, is, not for pardon for a sin to be committed; nor to be indulged in his continuance of it; not to worship the idol along with his master; nor to dissemble the worship of it, when he really worshipped it not; nor to be excused any evil in the discharge of his post and office; but for the pardon of the sin of idolatry he had been guilty of, of which he was truly sensible, now sincerely acknowledges, and desires forgiveness of; and so Dr. Lightfoot ^w, and some others ^x, interpret it; and to this sense the words may be rendered:

when my master went in to the house of Rimmon to worship there; which was his usual custom; and he leaned on my hand, which was the common form in which he was introduced into it:

and I worshipped in the house of Rimmon, as his master did, for the same word is used here as before:

in as much, or seeing I have worshipped in the house of Rimmon, have been guilty of such gross idolatry:

the Lord, I pray, forgive thy servant in this thing; the language of a true penitent.

Gill: 2Ki 5:19

And he said unto him,.... That is, the prophet said to Naaman:

go in peace: in peace of mind; be assured that God has pardoned this and all other transgressions:

so he departed from him a little way; about a mile, as the Targum, and so other Jewish writers; of this phrase; see Gill on Gen 35:16, some say a land's length, that is, about one hundred and twenty feet; rather it was a thousand cubits, or half a mile.

Gill: 2Ki 5:20

But Gehazi the servant of Elisha the man of God said,.... Within himself, observing what had passed:

behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: he speaks contemptibly of Naaman, as an alien from the commonwealth of Israel, and reproaches his master for letting him go free, without paying for his cure; when he thought he should have taken what he brought and offered, and given it to needy Israelites, and especially to the sons of the prophets, that wanted it; and perhaps it mostly disturbed him, that he had no share of it himself:

but, as the Lord liveth, I will run after him, and take somewhat of him; the word for "somewhat", wanting a letter usually in it, is what is sometimes used for a blot; and Jarchi observes, that Gehazi taking something from Naaman, was a blot unto him, and indeed such an one that he could not wipe off.

Gill: 2Ki 5:21

So Gehazi followed after Naaman,.... As fast as he could:

and when Naaman saw him running after him; which he might observe, looking back, or be informed of by some of his servants:

he lighted down from the chariot to meet him; in honour to the prophet, whose servant he was:

and said, is all well? fearing something ill had befallen Elisha; or he himself had done something wrong, which occasioned the servant to run after him.

Gill: 2Ki 5:22

And he said, all is well,.... He need give himself no uneasiness at the coming and sight of him:

my master hath sent me, saying, behold, even now there be come to me; just then, since he departed from him:

from Mount Ephraim two young men of the sons of the prophets: where perhaps was a school of them:

give them, I pray thee, a talent of silver, and two changes of garments: which, as it was a downright lie, so highly improbable that Elisha should ask so large a sum of money, with two changes of raiment, for two young scholars, see 2Ki 5:5 and which Naaman, with a little reflection, might have seen through; but his heart was so filled with gratitude for the benefit received, that he was glad of an opportunity, at any rate, of showing respect to the prophet.

Gill: 2Ki 5:23

And Naaman said, be content,.... Or be pleased; do not object to it:

take two talents: a talent for each young man, which amounted to between three hundred and four hundred pounds apiece:

and he urged; pressed him hard, insisted upon his taking them, who might pretend a great deal of modesty, and a strict regard to his master's orders:

and bound two talents of silver in two bags, with two changes of garments; for each young man:

and laid them upon two of his servants, the servants of Naaman, not choosing to burden Elisha's servant with them; for such a quantity of money and clothes was pretty heavy:

and they bare them before him; both for his ease, and for his honour.

Gill: 2Ki 5:24

And when he came to the tower,.... Of Samaria, or which was near it; a fortified place, and where was a watch, to whom he could safely commit the money and clothes:

he took them from their hand; not willing they should go any further with him, lest the affair should be discovered to his master:

and bestowed them in the house; deposited them there in the hands of some person whom he could trust; or laid them out, or ordered them to be laid out, in the purchase of houses, lands, vineyards, &c. see 2Ki 5:26.

and he let the men go, and they departed; to their master.

Gill: 2Ki 5:25

But he went in, and stood before his master,.... To know his will, and minister to him, as he had used to do, and as if he had never been from the house:

and Elisha said unto him, whence comest thou, Gehazi? where had he been, and where was he last?

and he said, thy servant went no whither; he pretended he had never been out of doors, which was another impudent lie; one would have thought that he who had lived so long with the prophet, and had seen the miracles wrought by him, and knew with what a spirit of prophecy he was endowed, would never have ventured to tell such an untruth, since he might expect to be detected; but covetousness had blinded his eyes and hardened his heart.

Gill: 2Ki 5:26

And he said unto him, went not mine heart with thee?.... Did my heart or knowledge go from me, that what thou hast done should be hid from me? so Ben Gersom and others; or my heart did not go with thee, it was contrary to my mind and will what thou didst; so Abendana; or rather, as the Targum, by a spirit of prophecy it was shown unto me, &c. I knew full well what thou wentest for, and hast done; and so Maimonides ^y; was not I employed in my thoughts? or, did I not think that so it was as thou hast done? I did:

when the man turned again from chariot to meet thee? meaning Naaman the Syrian:

is it a time to receive money, and to receive garments: as Gehazi had now done:

and oliveyards, and vineyards, and sheep and oxen, and menservants, and maidservants? that is, to purchase those with the two talents of silver he had received, as he thought in his heart, or intended to do, as the Targum; or had given orders to purchase such for him to the persons to whom he had committed the care of them in the tower; this was not a proper time, when the honour of the prophet, and the credit of religion, and the good of this man, as a new proselyte, were in danger thereby.

Gill: 2Ki 5:27

The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever,.... As long as any of his race remained; as through his covetousness he had his money, so for his punishment he should have his disease:

and he went out from his presence; as one ashamed and confounded, and discharged from his master's service:

a leper as white as snow; a leprosy of which colour is the worst, and is incurable.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 5:1

¹ tn Heb “was a great man before his master and lifted up with respect to the face.”

² tn For a discussion of מְצֹרָע (mÿtsora’), traditionally translated “leprous,” see M. Cogan and H. Tadmor, II Kings (AB), 63. Naaman probably had a skin disorder of some type, not leprosy/Hansen’s disease.

NET Notes: 2Ki 5:3

¹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

NET Notes: 2Ki 5:4

¹ tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.

NET Notes: 2Ki 5:5

¹ tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.

² tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 750 pounds of silver (cf. NCV, NLT, CEV).

³ tn Heb “six thousand gold […].” The unit of measure is not given in the Hebrew text. A number of English versions supply “pieces” (e.g., KJV, ASV, NAB, TEV) or “shekels” (e.g., NASB, NIV, NRSV).

NET Notes: 2Ki 5:6

¹ tn Heb “and now when this letter comes to you, look, I have sent to you Naaman my servant.”

NET Notes: 2Ki 5:7

¹ tn Heb “Am I God, killing and restoring life, that this one sends to me to cure a man from his skin disease?” In the Hebrew text this is one lengthy rhetorical question, which has been divided up in the translation for stylistic reasons.

² tn Heb “Indeed, know and see that he is seeking an occasion with respect to me.”

NET Notes: 2Ki 5:8

¹ tn Heb “man of God” (also in vv. 15, 20).

² tn Heb “Let him come.”

NET Notes: 2Ki 5:10

¹ tn Heb “will return to you.”

NET Notes: 2Ki 5:12

¹ tn Heb “Are not Abana and Pharpar, the rivers of Damascus, better than all of the waters of Israel?” The rhetorical question expects an emphatic “yes” as an answer.

NET Notes: 2Ki 5:13

¹ tn Heb “my father,” reflecting the perspective of each individual servant. To address their master as “father” would emphasize his authority and express their respect. See BDB 3 s.v. אָב and the similar idiomatic use of “father” in 2 Kgs 2:12.

² tn Heb “a great thing.”

³ tn Heb “would you not do [it]?” The rhetorical question expects the answer, “Of course you would.”

⁴ tn Heb “How much more [when] he said, “Wash and be healed.” The second imperative (“be healed”) states the expected result of obeying the first (‘wash”).

NET Notes: 2Ki 5:14

¹ tn Heb “according to the word of the man of God.”

² tn Heb “and his skin was restored, like the skin of a small child.”

NET Notes: 2Ki 5:15

¹ tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.

² tn Heb “look.”

NET Notes: 2Ki 5:16

¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

² tn Heb “before whom I stand.”

³ tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.

NET Notes: 2Ki 5:17

¹ tn Heb “and [if] not, may there be given to your servant a load [for] a pair of mules, earth.”

² tn Heb “for your servant will not again make a burnt offering and sacrifice to other gods, only to the Lord.”

NET Notes: 2Ki 5:18

¹ tn Heb “When my master enters the house of Rimmon to bow down there, and he leans on my hand and I bow down [in] the house of Rimmon, when I bow down [in] the house of Rimmon, may the Lord forgive your servant for this thing.”

sn Rimmon was the Syrian storm god. See M. Cogan and H. Tadmor, II Kings (AB), 65.

NET Notes: 2Ki 5:19

¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

² tn Heb “and he went from him a distance of land.” The precise meaning of כִּבְרַה (kivrah) “distance,” is uncertain. See BDB 460 s.v. כִּבְרַה, and HALOT 459-60 s.v. II *כְּבָרַה, and M. Cogan and H. Tadmor, II Kings (AB), 65.

NET Notes: 2Ki 5:20

¹ tn Heb “said” (i.e., to himself).

² tn Heb “Look, my master spared this Syrian Naaman by not taking from his hand what he brought.”

NET Notes: 2Ki 5:21

¹ tn Heb “Is there peace?”

NET Notes: 2Ki 5:22

¹ tn Heb “peace.”

² tn Heb “Look now, here, two servants came to me from the Ephraimite hill country, from the sons of the prophets.”

³ tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 75 pounds of silver (cf. NCV, NLT, CEV).

NET Notes: 2Ki 5:23

¹ tn Heb “Be resolved and accept two talents.”

² tn Heb “before him.”

NET Notes: 2Ki 5:24

¹ tn Heb “from their hand.”

² tn Heb “and he sent the men away and they went.”

NET Notes: 2Ki 5:26

¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

² tn Heb “Did not my heart go as a man turned from his chariot to meet you?” The rhetorical question emphasizes that he was indeed present in “heart” (or “spirit”) and was very much aware of what Gehazi had done. In the MT the interrogative particle has been accidentally omitted before the negative particle.

³ tn In the MT the statement is phrased as a rhetorical question, “Is this the time…?” It expects an emphatic negative response.

NET Notes: 2Ki 5:27

¹ tn Heb “cling to.”

² tn Heb “he”; the referent (Gehazi) has been specified in the translation for clarity.

³ tn Traditionally, “he went from before him, leprous like snow.” But see the note at 5:1, as well as M. Cogan and H. Tadmor, II Kings (AB), 66.

Geneva Bible: 2Ki 5:1

Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the LORD had given ^{( a )} deliverance unto Syria: he was also a mighty man in valour, [but he was] a leper.

^{( a )} Here it appears that among the infidels God has his, and also that the infidels esteem those who do good to their country.

Geneva Bible: 2Ki 5:3

And she said unto her mistress, Would God my lord [were] with the ^{( b )} prophet that [is] in Samaria! for he would recover him of his leprosy.

^{( b )} Meaning Elisha.

Geneva Bible: 2Ki 5:4

And ^{( c )} [one] went in, and told his lord, saying, Thus and thus said the maid that [is] of the land of Israel.

^{( c )} That is, Naaman told it to the king of Syria.

Geneva Bible: 2Ki 5:5

And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and ^{( d )} took with him ten talents of silver, and six thousand [pieces] of gold, and ten changes of raiment.

^{( d )} To give this as a present to the prophets.

Geneva Bible: 2Ki 5:8

And it was [so], when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, ^{( e )} Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel.

^{( e )} The prophet rebukes the king because he did not consider that God was true in his promise, and therefore would not leave his Church destitute of a prophet, whose prayers he would hear, and to whom others could have recourse for comfort.

Geneva Bible: 2Ki 5:11

But Naaman was ^{( f )} 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.

^{( f )} Man's reason murmurs when it considers only the signs and outward things, and has no regard for the word of God, which is contained there.

Geneva Bible: 2Ki 5:13

And his servants came near, and spake unto him, and said, ^{( g )} My father, [if] the prophet had bid thee [do some] great thing, wouldest thou not have done [it]? how much rather then, when he saith to thee, Wash, and be clean?

^{( g )} This declares that servants should reverence and love their masters as children their fathers, and likewise masters toward their servants, must be affectioned as toward their children.

Geneva Bible: 2Ki 5:16

But he said, [As] the LORD liveth, before whom I stand, I will receive none. And he urged him to take [it]; ^{( h )} but he refused.

^{( h )} So the Lord commands that they that receive freely, should also give freely.

Geneva Bible: 2Ki 5:18

In this thing the LORD ^{( i )} 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 Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing.

^{( i )} He feels his conscience is wounded by being present at idols service, and therefore desires God to forgive him, lest others by his example might fall to idolatry: for as for his own part he confesses that he will never serve any but the true God.

Geneva Bible: 2Ki 5:19

And he said unto him, ^{( k )} Go in peace. So he departed from him a little way.

^{( k )} The prophet did not approve his act, but after the common manner of speech he bids him farewell.

Geneva Bible: 2Ki 5:21

So Gehazi followed after Naaman. And when Naaman saw [him] running after him, ^{( l )} he lighted down from the chariot to meet him, and said, [Is] all well?

^{( l )} Declaring by it, the honour and affection he bore to the prophet his master.

Geneva Bible: 2Ki 5:24

And when he came to the tower, he took [them] from their hand, and bestowed [them] in the house: and he let the men go, and ^{( m )} they departed.

^{( m )} Naaman's servants.

Geneva Bible: 2Ki 5:26

And he said unto him, ^{( n )} Went not mine heart [with thee], when the man turned again from his chariot to meet thee? [Is it] a time to receive money, and to receive garments, and ^{( o )} oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants?

^{( n )} Was I not present with you in spirit?

^{( o )} That is, money to buy possessions with: meaning that it is detestable in the servants of God to have covetous minds.

Geneva Bible: 2Ki 5:27

The leprosy therefore of Naaman shall cleave unto thee, and unto thy ^{( p )} seed for ever. And he went out from his presence a leper [as white] as snow.

^{( p )} To be an example to all, by whose covetousness God's word might be slandered.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 5:1-27

1 Naaman, by the report of a captive maid, is sent to Samaria to be cured of his leprosy.

8 Elisha, sending him to Jordan cures him.

15 He refusing Naaman's gifts grants him some of the earth.

20 Gehazi, abusing his master's name unto Naaman, is smitten with leprosy.

MHCC: 2Ki 5:1-8

Though the Syrians were idolaters, and oppressed God's people, yet the deliverance of which Naaman had been the means, is here ascribed to the Lord. Such is the correct language of Scripture, while those who write common history, plainly show that God is not in all their thoughts. No man's greatness, or honour, can place him our of the reach of the sorest calamities of human life: there is many a sickly, crazy body under rich and gay clothing. Every man has some but or other, something that blemishes and diminishes him, some allay to his grandeur, some damp to his joy. This little maid, though only a girl, could give an account of the famous prophet the Israelites had among them. Children should be early told of the wondrous works of God, that, wherever they go, they may talk of them. As became a good servant, she desired the health and welfare of her master, though she was a captive, a servant by force; much more should servants by choice, seek their masters' good. Servants may be blessings to the families where they are, by telling what they know of the glory of God, and the honour of his prophets. Naaman did not despise what she told, because of her meanness. It would be well if men were as sensible of the burden of sin as they are of bodily disease. And when they seek the blessings which the Lord sends in answer to the prayers of his faithful people, they will find nothing can be had, except they come as beggars for a free gift, not as lords to demand or purchase.

MHCC: 2Ki 5:9-14

Elisha 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. All God's commands make trial of men's spirits, especially those which direct a sinner how to apply for the blessings of salvation. See in Naaman the folly of pride; a cure will not content him, unless he be cured with pomp and parade. He scorns to be healed, unless he be humoured. The way by which a sinner is received and made holy, through the blood, and by the Spirit of Christ, through faith alone in his name, does not sufficiently humour or employ self, to please the sinner's heart. Human wisdom thinks it can supply wiser and better methods of cleansing. Observe, masters should be willing to hear reason. As we should be deaf to the counsel of the ungodly, though given by great and respected names, so we are to have our ears open to good advice, though brought by those below us. Wouldst thou not do any thing? When diseased sinners are content to do any thing, to submit to any thing, to part with any thing, for a cure, then, and not till then, is there any hope of them. The methods for the healing of the leprosy of sin, are so plain, that we are without excuse if we do not observe them. It is but, Believe, and be saved; Repent, and be pardoned; Wash, and be clean. The believer applies for salvation, not neglecting, altering, or adding to the Saviour's directions; he is thus made clean from guilt, while others, who neglect them, live and die in the leprosy of sin.

MHCC: 2Ki 5:15-19

The mercy of the cure affected Naaman more than the miracle. Those are best able to speak of the power of Divine grace, who themselves experience it. He also shows himself grateful to Elisha the prophet. Elijah refused any recompence, not because he thought it unlawful, for he received presents from others, but to show this new convert that the servants of the God of Israel looked upon worldly wealth with a holy contempt. The whole work was from God, in such a manner, that the prophet would not give counsel when he had no directions from the Lord. It is not well violently to oppose the lesser mistakes which unite with men's first convictions; we cannot bring men forward any faster than the Lord prepares them to receive instruction. Yet as to us, if, in covenanting with God, we desire to reserve any known sin, to continue to indulge ourselves in it, that is a breach of his covenant. Those who truly hate evil, will make conscience of abstaining from all appearances of evil.

MHCC: 2Ki 5:20-27

Naaman, a Syrian, a courtier, a soldier, had many servants, and we read how wise and good they were. Elisha, a holy prophet, a man of God, has but one servant, and he proves a base liar. The love of money, that root of all evil, was at the bottom of Gehazi's sin. He thought to impose upon the prophet, but soon found that the Spirit of prophecy could not be deceived, and that it was in vain to lie to the Holy Ghost. It is folly to presume upon sin, in hopes of secrecy. 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? He that covers his sin, shall not prosper; particularly, a lying tongue is but for a moment. All the foolish hopes and contrivances of carnal worldlings are open before God. It is not a time to increase our wealth, when we can only do it in such ways as are dishonourable to God and religion, or injurious to others. Gehazi was punished. If he will have Naaman's money, he shall have his disease with it. What was Gehazi profited, though he gained two talents, when thereby he lost his health, his honour, his peace, his service, and, if repentance prevented not, his soul for ever? Let us beware of hypocrisy and covetousness, and dread the curse of spiritual leprosy remaining on our souls.

Matthew Henry: 2Ki 5:1-8

Our saviour's miracles were intended for the lost sheep of the house of Israel, yet one, like a crumb, fell from the table to a woman of Canaan; so this one miracle Elisha wrought for Naaman, a Syrian; for God does good to all, and will have all men to be saved. Here is,

I. The great affliction Naaman was under, in the midst of all his honours, 2Ki 5:1. He was a great man, in a great place; not only rich and raised, but particularly happy for two things: - 1. That he had been very serviceable to his country. God made him so: By him the Lord had often given deliverance to Syria, success in their wars even with Israel. The preservation and prosperity even of those that do not know God and serve him must be ascribed to him, for he is the Saviour of all men, but especially of those that believe. Let Israel know that when the Syrians prevailed it was from the Lord. 2. That he was very acceptable to his prince, was his favourite, and prime-minister of state; so great was he, so high, so honourable, and a mighty man of valour; but he was a leper, was under that loathsome disease, which made him a burden to himself. Note, (1.) No man's greatness, or honour, or interest, or valour, or victory, can set him out of the reach of the sorest calamities of human life; there is many a sickly crazy body under rich and gay clothing. (2.) Every man has some but or other in his character, something that blemishes and diminishes him, some allay to his grandeur, some damp to his joy; he may be very happy, very good, yet, in something or other, not so good as he should be nor so happy as he would be. Naaman was a great as the world could make him, and yet (as bishop Hall expresses it) the basest slave in Syria would not change skins with him.

II. The notice that was given him of Elisha's power, by a little maid that waited on his lady, 2Ki 5:2, 2Ki 5:3. This maid was, by birth, an Israelite, providentially carried captive into Syria, and there preferred into Naaman's family, where she published Elisha's fame to the honour of Israel and Israel's God. The unhappy dispersing of the people of God has sometimes proved the happy occasion of the diffusion of the knowledge of God, Act 8:4. This little maid, 1. As became a true-born Israelite, consulted the honour of her country, and could give an account, though but a girl, of the famous prophet they had among them. Children should betimes acquaint themselves with the wondrous works of God, that, wherever they go, they may have them to talk of. See Psa 8:2. 2. As became a good servant, she desired the health and welfare of her master, though she was a captive, a servant by force; much more should servants of choice seek their masters' good. The Jews in Babylon were to seek the peace of the land of their captivity. Jer 29:7. Elisha had not cleansed any leper in Israel (Luk 4:27), yet this little maid, from the other miracles he had wrought, inferred that he could cure her master, and from his common beneficence inferred that he would do it, though he was a Syrian. Servants may be blessings to the families where they are, by telling what they know of the glory of God and the honour of his prophets.

III. The application which the king of Syria hereupon made to the king of Israel on Naaman's behalf. Naaman took notice of the intelligence, though given by a simple maid, and did not despise it for the sake of her meanness, when it tended to his bodily health. he did not say, "The girl talks like a fool; how can any prophet of Israel do that for me which all the physicians of Syria have attempted in vain?"Though he neither loved nor honoured the Jewish nation, yet, if one of that nation can but cure him of his leprosy, he will thankfully acknowledge the obligation. O that those who are spiritually diseased would hearken thus readily to the tidings brought them of the great Physician! See what Naaman did upon this little hint. 1. He would not send for the prophet to come to him, but such honour would he pay to one that had so much of a divine power with him as to be able to cure diseases that he would go to him himself, though he himself was sickly, unfit for society, the journey long, and the country an enemy's; princes, he thinks, must stoop to prophets when they need them. 2. He would not go incognito - in disguise, though his errand proclaimed his loathsome disease, but went in state, and with a great retinue, to do the more honour to the prophet. 3. He would not go empty-handed, but took with him gold, silver, and raiment, to present to his physician. Those that have wealth, and want health show which they reckon the more valuable blessing; what will they not give for ease, and strength, and soundness of body? 4. He would not go without a letter to the king of Israel from the king his master, who did himself earnestly desire his recovery. He knows not where in Samaria to find this wonder-working prophet, but takes it for granted the king knows where to find him; and, to engage the prophet to do his utmost for Naaman, he will go to him supported with the interest of two kings. If the king of Syria must entreat his help, he hopes the king of Israel, being his liege-lord, may command it. The gifts of the subject must all be (he thinks) for the service and honour of the prince, and therefore he desires the king that he would recover the leper (2Ki 5:6), taking it for granted that there was a greater intimacy between the king and the prophet than really there was.

IV. The alarm this gave to the king of Israel, 2Ki 5:7. He apprehended there was in this letter, 1. A great affront upon God, and therefore he rent his clothes, according to the custom of the Jews when they heard or read that which they thought blasphemous; and what less could it be than to attribute to him a divine power? " Am I a God, to kill whom I will, and make alive whom I will? No, I pretend not to such an authority."Nebuchadnezzar did, as we find, Dan 5:19. " Am I a God, to kill with a word, and make alive with a word? No, I pretend not to such a power;"thus this great man, this bad man, is made to own that he is but a man. Why did he not, with this consideration, correct himself for his idolatry, and reason thus: - Shall I worship those as gods that can neither kill nor make alive, can do neither good nor evil? 2. A bad design upon himself. He appeals to those about him for this: " See how he seeketh a quarrel against me; he requires me to recover the leper, and if I do not, though I cannot, he will make that a pretence to wage war with me,"which he suspects the rather because Naaman is his general. had he rightly understood the meaning of the letter, that when the king wrote to him to recover the leper he meant that he would take care he might be recovered, he would not have been in this fright. Note, We often create a great deal of uneasiness to ourselves by misinterpreting the words and actions of others that are well intended: it is charity to ourselves to think no evil. If he had bethought himself of Elisha, and his power, he would easily have understood the letter, and have known what he had to do; but he is put into this confusion by making himself a stranger to the prophet: the captive maid had him more in her thoughts than the king had.

V. The proffer which Elisha made of his services. He was willing to do any thing to make his prince easy, though he was neglected and his former good services were forgotten by him. Hearing on which occasion the king had rent his clothes, he sent to him to let him know that if his patient would come to him he should not lose his labour (2Ki 5:8): He shall know that there is a prophet in Israel (and it were sad with Israel if there were not), that there is a prophet in Israel who can do that which the king of Israel dares not attempt, which the prophets of Syria cannot pretend to. It was not for his own honour, but for the honour of God, that he coveted to make them all know that there was a prophet in Israel, though obscure and overlooked.

Matthew Henry: 2Ki 5:9-14

We have here the cure of Naaman's leprosy.

I. The short and plain direction which the prophet gave him, with assurance of success. Naaman designed to do honour to Elisha when he came in his chariot, and with all his retinue, to Elisha's door, 2Ki 5:9. Those that showed little respect to prophets at other times were very complaisant to them when they needed them. He attended at Elisha's door as a beggar for an alms. Those that would be cleansed from the spiritual leprosy must wait at Wisdom's gate, and watch at the posts of her doors. Naaman expected to have his compliment returned, but Elisha gave him his answer without any formality, would not go to the door to him, lest he should seem too much pleased with the honour done him, but sent a messenger to him, saying, Go wash in Jordan seven times, and promising him that if he did so his disease should be cured. The promise was express: Thou shalt be clean. The method prescribed was plain: Go wash in Jordan. This was not intended as any means of the cure; for, though cold bathing is recommended by many as a very wholesome thing, yet some think that in the case of a leprosy it was rather hurtful. But it was intended as a sign of the cure, and a trial of his obedience. Those that will be helped of God must do as they are bidden. But why did Elisha send a messenger to him with these directions? 1. Because he had retired, at this time, for devotion, was intent upon his prayers for the cure, and would not be diverted; or, 2. Because he knew Naaman to be a proud man, and he would let him know that before the great God all men stand upon the same level.

II. Naaman's disgust at the method prescribed, because it was not what he expected. Two things disgusted him: -

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, 2Ki 5:11. 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: " He will surely come out to me, 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. He will stand, and call on the name of his God, and name me in his prayer, and then he will wave his hand over the place, 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 Num 12:14. (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.

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 Abana and Pharpar, rivers of Damascus, better than all the waters of Israel. How magnificently does he speak of these two rivers that watered Damascus, which soon after fell into one, called by geographers Chrysoroas - the golden stream! How scornfully does he speak of all the waters of Israel, though God had called the land of Israel the glory of all lands, and particularly for its brooks of water! Deu 8:7. So common it is for God and man to differ in their judgments. How slightly does he speak of the prophet's directions! May I not wash in them and be clean? 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 establishing their own righteousness will not submit to the righteousness of God, Rom 10:3. 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, Those that observe lying vanities forsake their own mercies. Jon 2:8. Proud men are the worst enemies to themselves and forego their own redemption.

III. The modest advice which his servants gave him, to observe the prophet's prescriptions, with a tacit reproof of his resentments, 2Ki 5:13. 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: " If the prophet had bidden thee to do some great thing, had ordered thee into a tedious course of physic, or to submit to some painful operation, blistering, or cupping, or salivating, Wouldst thou not have done it? No doubt thou wouldst. And wilt thou not submit to so easy a method as this, Wash and be clean? "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, 2Ki 5:3. 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, Job 31:13, Job 31:14. 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 Father; 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: Wouldst thou not do 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, Wash and be clean. 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."

IV. The cure effected, in the use of the means prescribed, 2Ki 5:14. 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. His flesh came again, like the flesh of a child. 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.

Matthew Henry: 2Ki 5:15-19

Of the ten lepers that our Saviour cleansed, the only one that returned to give thanks was a Samaritan, Luk 17:16. This Syrian did so, and here expresses himself.

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 there is no God in all the earth but in Israel (2Ki 5:15) - 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.

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: As the Lord liveth, I will receive none (2Ki 5:16), 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 he say, I have made Elisha rich, Gen 14:23. 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 there was no God but in Israel. See 1Co 9:18; 2Co 11:9.

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, 2Ki 5:17. 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 make an altar of, 2Ki 5:17. He that awhile ago had spoken very slightly of the waters of Israel (2Ki 5:12) now is in another extreme, and over-values the earth of Israel, supposing (since God has appointed altars of earth, Exo 20:24) that an altar of that earth would be most acceptable to him, 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 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 (2Ki 5:18), in this thing 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 Go in peace, 2Ki 5:19. Young converts must be tenderly dealt with.

Matthew Henry: 2Ki 5:20-27

Naaman, a Syrian, a courtier, a soldier, had many servants, and we read how wise and good they were, 2Ki 5:13. Elisha, a holy prophet, a man of God, has but one servant, and he proves a base, lying, naughty fellow. Those that heard of Elisha at a distance honoured him, and got good by what they heard; but he that stood continually before him, to hear his wisdom, had no good impressions made upon him either by his doctrine or miracles. One would have expected that Elisha's servant should be a saint (even Ahab's servant, Obadiah, was), but even Christ himself had a Judas among his followers. The means of grace cannot give grace. The best men, the best ministers have often had those about them that have been their grief and shame. The nearer the church the further from God. Many come from the east and west to sit down with Abraham when the children of the kingdom shall be cast out. Here is,

I. Gehazi's sin. It was a complicated sin. 1. The love of money, that root of all evil, was at the bottom of it. His master contemned Naaman's treasures, but he coveted them, 2Ki 5:20. His heart (says bishop Hall) was packed up in Naaman's chests, and he must run after him to fetch it. Multitudes, by coveting worldly wealth, have erred from the faith and pierced themselves with many sorrows. 2. He blamed his master for refusing Naaman's present, condemned him as foolish in not taking gold when he might have it, envied and grudged his kindness and generosity to this stranger, though it was for the good of his soul. In short, he thought himself wiser than his master. 3. When Naaman, like a person of accomplished manners, alighted from his chariot to meet him (2Ki 5:21), he told him a deliberate lie, that his master sent him to him, and so he received that courtesy to himself that Naaman intended to his master. 4. He abused his master, and basely misrepresented him to Naaman as one that had soon repented of his generosity, that was fickle, and did not know his own mind, that would say and unsay, swear and unswear, that would not do an honourable thing but he must presently undo it again. his story of the two sons of the prophets was as silly as it was false; if he would have begged a token for two young scholars, surely less than a talent of silver might serve them. 5. There was danger of his alienating Naaman from that holy religion which he had espoused, and lessening his good opinion of it. he would be ready to say, as Paul's enemies suggested concerning him (2Co 12:16, 2Co 12:17), that, though Elisha himself did not burden him, yet being crafty he caught him with guile, sending those that made a gain of him. We hope that he understood afterwards that Elisha's hand was not in it, and that Gehazi was forced to restore what he had unjustly got, else it might have driven him to his idols again. 6. His seeking to conceal what he had unjustly got added much to his sin. (1.) He hid it, as Achan did his gain, by sacrilege, in the tower, a secret place, a strong place, till he should have an opportunity of laying it out, 2Ki 5:24. Now he thought himself sure of it, and applauded his own management of a fraud by which he had imposed, not only upon the prudence of Naaman, but upon Elisha's spirit of discerning, as Ananias and Sapphira upon the apostles. (2.) He denied it: He went in, and stood before his master, ready to receive his orders. None looked more observant of his master, though really none more injurious to him; he thought, as Ephraim, I have become rich, but they shall find no iniquity in me, Hos 12:8. 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.

II. The punishment of this sin. Elisha immediately called him to an account for it; and observe,

1. How he was convicted. he thought to impose upon the prophet, but was soon given to understand that the Spirit of prophecy could not be deceived, and that it was in vain to lie to the Holy Ghost. Elisha could tell him, (1.) What he had done, though he had denied it. "Thou sayest thou wentest nowhere, but went not my heart with thee? "2Ki 5:26. 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? He that covers his sin shall not prosper, particularly a lying tongue is but for a moment, Pro 12:19. 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: " Is it a time to receive money? 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 ( 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, 1Ti 6:9. 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.

2. How he was punished for it: The leprosy of Naaman shall cleave to thee, 2Ki 5:27. If he will have his money, he shall take his disease with it, Transit cum onere - It passes with this incumbrance. 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 went out from his presence a leper as white as snow. 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, The getting of treasures by a lying tongue is a vanity tossed to and fro of those that seek death, Pro 21:6. 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 Job 20:12, etc.

Keil-Delitzsch: 2Ki 5:1-19

Curing of Naaman from Leprosy. - 2Ki 5:1. Naaman , the commander-in-chief of the Syrian king, who was a very great man before his lord, i.e., who held a high place in the service of his king and was greatly distinguished ( פּנים נשׂא , cf. Isa 3:3; Isa 9:14), because God had given the Syrians salvation (victory) through him, was as a warrior afflicted with leprosy. The ו has not dropped out before מצרע , nor has the copula been omitted for the purpose of sharpening the antithesis (Thenius), for the appeal to Ewald, §354, a ., proves nothing, since the passages quoted there are of a totally different kind; but חיל גּבּור is a second predicate: the man was as a brave warrior leprous. There is an allusion here to the difference between the Syrians and the Israelites in their views of leprosy. Whereas in Israel lepers were excluded from human society (see at Lev 13 and 14), in Syria a man afflicted with leprosy could hold a very high state-office in the closest association with the king.

2Ki 5:2-3

And in Naaman's house before his wife, i.e., in her service, there was an Israelitish maiden, whom the Syrians had carried off in a marauding expedition ( גדוּדים יצאוּ : they had gone out in (as) marauding bands). She said to her mistress: "O that my lord were before the prophet at Samaria! (where Elisha had a house, 2Ki 6:32), he would free him from his leprosy." מצּרעת אסף , to receive (again) from leprosy, in the sense of "to heal,"may be explained from Num 12:14-15, where אסף is applied to the reception of Miriam into the camp again, from which she had been excluded on account of her leprosy.

2Ki 5:4-5

When Naaman related this to his lord (the king), he told him to go to Samaria furnished with a letter to the king of Israel; and he took with him rich presents as compensation for the cure he was to receive, viz., ten talents of silver, about 25,000 thalers (£3750 - Tr.); 600 shekels (= two talents) of gold, about 50,000 thalers (£7500); and ten changes of clothes, a present still highly valued in the East (see the Comm. on Gen 45:22). This very large present was quite in keeping with Naaman's position, and was not too great for the object in view, namely, his deliverance from a malady which would be certainly, even if slowly, fatal.

2Ki 5:6-7

When the king of Israel (Joram) received the letter of the Syrian king on Naaman's arrival, and read therein that he was to cure Naaman of his leprosy ( ועתּה , and now, - showing in the letter the transition to the main point, which is the only thing communicated here; cf. Ewald, §353, b .), he rent his clothes in alarm, and exclaimed, "Am I God, to be able to kill and make alive?"i.e., am I omnipotent like God? (cf. Deu 32:39; 1Sa 2:6); "for he sends to me to cure a man of his leprosy."The words of the letter ואספתּו , "so cure him,"were certainly not so insolent in their meaning as Joram supposed, but simply meant: have him cured, as thou hast a wonder-working prophet; the Syrian king imagining, according to his heathen notions of priests and goëtes , that Joram could do what he liked with his prophets and their miraculous powers. There was no ground, therefore, for the suspicion which Joram expressed: "for only observe and see, that he seeks occasion against me." התאנּה to seek occasion, sc. for a quarrel (cf. Jdg 14:4).

2Ki 5:8

When Elisha heard of this, he reproved the king for his unbelieving alarm, and told him to send the man to him, "that he may learn that there is a prophet in Israel."

2Ki 5:9-12

When Naaman stopped with his horses and chariot before the house of Elisha, the prophet sent a messenger out to him to say, "Go and wash thyself seven times in the Jordan, and thy flesh will return to thee, i.e., become sound, and thou wilt be clean." ישׁב , return, inasmuch as the flesh had been changed through the leprosy into festering matter and putrefaction. The reason why Elisha did not go out to Naaman himself, is not to be sought for in the legal prohibition of intercourse with lepers, as Ephraem Syrus and many others suppose, nor in his fear of the leper, as Thenius thinks, nor even in the wish to magnify the miracle in the eyes of Naaman, as C. a Lapide imagines, but simply in Naaman's state of mind. This is evident from his exclamation concerning the way in which he was treated. Enraged at his treatment, he said to his servant (2Ki 5:11, 2Ki 5:12): "I thought, he will come out to me and stand and call upon the name of Jehovah his God, and go with his hand over the place (i.e., move his hand to and fro over the diseased places), and take away the leprosy." המּצורע , the leprous = the disease of leprosy, the scabs and ulcers of leprosy. "Are not Abana and Pharpar , the rivers of Damascus, better than all the waters of Israel? (for the combination of טּוב with נהרות , see Ewald, §174f.) Should I not bathe in them, and become clean?"With these words he turned back, going away in a rage. Naaman had been greatly strengthened in the pride, which is innate in every natural man, by the exalted position which he held in the state, and in which every one bowed before him, and served him in the most reverential manner, with the exception of his lord the king; and he was therefore to receive a salutary lesson of humiliation, and at the same time was also to learn that he owed his cure not to any magic touch from the prophet, but solely to the power of God working through him. - Of the two rivers of Damascus, Abana or Amana (the reading of the Keri with the interchange of the labials ב and מ , see Son 4:8) is no doubt the present Barada or Barady (Arab. brdâ , i.e., the cold river), the Chrysorrhoas (Strabo, xvi. p. 755; Plin. h. n. 18 or 16), which rises in the table-land to the south of Zebedany, and flows through this city itself, and then dividing into two arms, enters two small lakes about 4 3/4 hours to the east of the city. The Pharpar is probably the only other independent river of any importance in the district of Damascus, namely, the Avaj , which arises from the union of several brooks around Sa'sa' , and flows through the plain to the south of Damascus into the lake Heijâny (see Rob. Bibl. Researches , p. 444). The water of the Barada is beautiful, clear and transparent (Rob.), whereas the water of the Jordan is turbid, "of a clayey colour"(Rob. Pal . ii. p. 256); and therefore Naaman might very naturally think that his own native rivers were better than the Jordan.

2Ki 5:13

His servants then addressed him in a friendly manner, and said, "My father, if the prophet had said to thee a great thing (i.e., a thing difficult to carry out), shouldst thou not have done it? how much more then, since he has said to thee, Wash, and thou wilt be clean?" אבי , my father, is a confidential expression arising from childlike piety, as in 2Ki 6:21 and 1Sa 24:12; and the etymological jugglery which traces אבי from לבי = לוי = לוּ (Ewald, Gr . §358, Anm.), or from אם (Thenius), is quite superfluous (see Delitzsch on Job , vol. ii. p. 265, transl.). - דּבּר ... גּדול דּבר is a conditional clause without אם (see Ewald, §357, b .), and the object is placed first for the sake of emphasis (according to Ewald, §309, a .). כּי אף , how much more (see Ewald, §354, c .), sc. shouldst thou do what is required, since he has ordered thee so small and easy a thing.

2Ki 5:14

Naaman then went down (from Samaria to the Jordan) and dipped in Jordan seven times, and his flesh became sound ( ישׁב as in 2Ki 5:10) like the flesh of a little boy. Seven times , to show that the healing was a work of God, for seven is the stamp of the works of God.

2Ki 5:15-16

After the cure had been effected, he returned with all his train to the man of God with this acknowledgment: "Behold, I have found that there is no God in all the earth except in Israel,"and with the request that he would accept a blessing (a present, בּרכה , as in Gen 33:11; 1Sa 25:27, etc.) from him, which the prophet, however, stedfastly refused, notwithstanding all his urging, that he might avoid all appearance of selfishness, by which the false prophets were actuated.

2Ki 5:17-18

Then Naaman said: ולא , "and not"= and if not, καὶ ει ̓ μή (lxx; not "and O,"according to Ewald, §358, b ., Anm.), "let there be given to thy servant (= to me) two mules' burden of earth (on the construction see Ewald, §287, h .), for thy servant will no more make (offer) burnt-offerings and slain-offerings to any other gods than Jehovah. May Jehovah forgive thy servant in this thing, when my lord (the king of Syria) goeth into the house of Rimmon, to fall down (worship) there, and he supports himself upon my hand, that I fall down (with him) in the house of Rimmon; if I (thus) fall down in the house of Rimmon, may,"etc. It is very evident from Naaman's explanation, "for thy servant,"etc., that he wanted to take a load of earth with him out of the land of Israel, that he might be able to offer sacrifice upon it to the God of Israel, because he was still a slave to the polytheistic superstition, that no god could be worshipped in a proper and acceptable manner except in his own land, or upon an altar built of the earth of his own land. And because Naaman's knowledge of God was still adulterated with superstition, he was not yet prepared to make an unreserved confession before men of his faith in Jehovah as the only true God, but hoped that Jehovah would forgive him if he still continued to join outwardly in the worship of idols, so far as his official duty required. Rimmon (i.e., the pomegranate) is here, and probably also in the local name Hadad-rimmon (Zec 12:11), the name of the supreme deity of the Damascene Syrians, and probably only a contracted form of Hadad-rimmon , since Hadad was the supreme deity or sun-god of the Syrians (see at 2Sa 8:3), signifying the sun-god with the modification expressed by Rimmon, which has been differently interpreted according to the supposed derivation of the word. Some derive the name from רמם = רוּם , as the supreme god of heaven, like the Ἐλιοῦν of Sanchun . (Cler., Seld., Ges. thes . p. 1292); others from רמּון , a pomegranate, as a faecundantis , since the pomegranate with its abundance of seeds is used in the symbolism of both Oriental and Greek mythology along with the Phallus as a symbol of the generative power (vid., Bähr, Symbolik , ii. pp. 122,123), and is also found upon Assyrian monuments (vid., Layard, Nineveh and its Remains , p. 343); others again, with less probability, from רמה , jaculari , as the sun-god who vivifies and fertilizes the earth with his rays, like the ἑκηβόλος Ἀπόλλων ; and others from רמם = Arab. rmm , computruit , as the dying winter sun (according to Movers and Hitzig; see Leyrer in Herzog's Cyclopaedia ). - The words "and he supports himself upon my hand"are not to be understood literally, but are a general expressly denoting the service which Naaman had to render as the aide-de-camp to his king (cf. 2Ki 7:2, 2Ki 7:17). For the Chaldaic form השׁתּחויתי , see Ewald, §156, a . - In the repetition of the words "if I fall down in the temple of Rimmon,"etc., he expresses the urgency of his wish.

2Ki 5:19

Elisha answered, "Go in peace,"wishing the departing Syrian the peace of God upon the road, without thereby either approving or disapproving the religious conviction which he had expressed. For as Naaman had not asked permission to go with his king into the temple of Rimmon, but had simply said, might Jehovah forgive him or be indulgent with him in this matter, Elisha could do nothing more, without a special command from God, than commend the heathen, who had been brought to belief in the God of Israel as the true God by the miraculous cure of his leprosy, to the further guidance of the Lord and of His grace.

(Note: Most of the earlier theologians found in Elisha's words a direct approval of the religious conviction expressed by Naaman and his attitude towards idolatry; and since they could not admit that a prophet would have permitted a heathen alone to participate in idolatrous ceremonies, endeavoured to get rid of the consequence resulting from it, viz., licitam ergo esse Christianis συμφώνησιν πιστοῦ μετὰ ἀπιστοῦ , seu symbolizationem et communicationem cum ceremonia idololatrica, either by appealing to the use of השׁתּחות and to the distinction between incurvatio regis voluntaria et religiosa (real worship) and incurvatio servilis et coacta Naemani, quae erat politica et civilis (mere prostration from civil connivance), or by the ungrammatical explanation that Naaman merely spoke of what he had already done, not of what he would do in future (vid., Pfeiffer, Dub . vex . p. 445ff., and J. Meyer, ad Seder Olam , p. 904ff., Budd., and others).- Both are unsatisfactory. The dreaded consequence falls of itself if we only distinguish between the times of the old covenant and those of the new. Under the old covenant the time had not yet come in which the heathen, who came to the knowledge of the true deity of the God of Israel, could be required to break off from all their heathen ways, unless they would formally enter into fellowship with the covenant nation.)

Keil-Delitzsch: 2Ki 5:20-22

Punishment of Gehazi. - 2Ki 5:20-22. When Naaman had gone a stretch of the way ( ארץ כּברת , 2Ki 5:19; see at Gen 35:16), there arose in Gehazi, the servant of Elisha, the desire for a portion of the presents of the Syrian which his master had refused ( אם כּי יי חי , as truly as Jehovah liveth, assuredly I run after him; אם כּי as in 1Sa 25:34). He therefore hastened after him; and as Naaman no sooner saw Gehazi running after him than he sprang quickly down from his chariot in reverential gratitude to the prophet ( יפּל as in Gen 24:64), he asked in the name of Elisha for a talent of silver and two changes of raiment, professedly for two poor pupils of the prophets, who had come to the prophet from Mount Ephraim.

Keil-Delitzsch: 2Ki 5:23

But Naaman forced him to accept two talents ( קח הואל , be pleased to take; and כּכּרים , with the dual ending, ne pereat indicium numeri - Winer) in two purses, and two changes of raiment, and out of politeness had these presents carried by two of his servants before Gehazi.

Keil-Delitzsch: 2Ki 5:24

When Gehazi came to the hill ( העפל , the well-known hill before the city) he took the presents from the bearers, and dismissing the men, laid them up in the house. בּ פּקד , to bring into safe custody.

Keil-Delitzsch: 2Ki 5:25-26

But when he entered his master's presence again, he asked him, "Whence (comest thou), Gehazi?"and on his returning the lying answer that he had not been anywhere, charged him with all that he had done. הלך לבּי לא , "had not my heart gone, when the man turned from his chariot to meet thee?"This is the simplest and the only correct interpretation of these difficult words, which have been explained in very different ways. Theodoret ( οὐχὶ ἡ καρδία μου ἦ μετὰ σοῦ ) and the Vulgate ( nonne cor meum in praesenti erat, quando, etc . ) have already given the same explanation, and so far as the sense is concerned it agrees with that adopted by Thenius: was I not (in spirit) away (from here) and present (there)? הלך stands in a distinct relation to the הלך לא of Gehazi. - וגו האת : "is it time to take silver, and clothes, and olive-trees, and vineyards, and sheep and oxen, and servants and maidens?"i.e., is this the time, when so many hypocrites pretend to be prophets from selfishness and avarice, and bring the prophetic office into contempt with unbelievers, for a servant of the true God to take money and goods from a non-Israelite for that which God has done through him, that he may acquire property and luxury for himself?

Keil-Delitzsch: 2Ki 5:27

"And let the leprosy of Naaman cleave to thee and to thy seed for ever." This punishment took effect immediately. Gehazi went out from Elisha covered with leprosy as if with snow (cf. ex. 2Ki 4:6; Num 12:10). It was not too harsh a punishment that the leprosy taken from Naaman on account of his faith in the living God, should pass to Gehazi on account of his departure from the true God. For it was not his avarice only that was to be punished, but the abuse of the prophet's name for the purpose of carrying out his selfish purpose, and his misrepresentation of the prophet.

(Note: "This was not the punishment of his immoderate δωροδοκίας (receiving of gifts) merely, but most of all of his lying. For he who seeks to deceive the prophet in relation to the things which belong to his office, is said to lie to the Holy Ghost, whose instruments the prophets are"(vid., Act 5:3).- Grotius.)

Constable: 2Ki 2:1--8:16

4. Jehoram's evil reign in Israel 2:1-8:15

Jehoram reigned 12 years in Israel (852-841 B.C.). His reign overlapped with Jehoshaphat and Jehoshaphat's son Jehoram's coregency (853-848 B.C.) as well as Jehoram of Judah's sole reign (848-841 B.C.). During these 12 years Elisha, whose name means "my God is salvation," was very active in Israel. In keeping with his theological purpose the writer of Kings again emphasized incidents of spiritual significance that took place at this time (cf. 1 Kings 17-19, the Elijah narrative).⁹

Constable: 2Ki 5:1-27

God's ability to heal and cleanse ch. 5

Naaman (Aram. gracious) was commander of the Aramean army under Ben-Hadad II (cf. 1 Kings 15:18, 20). Leprosy in the ancient world degenerated the bodies of its victims and eventually proved fatal. At this time no one could cure this disease. In Israel the priests normally isolated lepers from non-lepers because the disease was contagious at least in certain stages (cf. Lev. 13-14). Naaman was able to carry on his duties as long as his illness permitted him to do so. Biblical leprosy evidently included modern leprosy, better known as Hansen's disease.³⁰ The Hebrew word translated "leprosy" and the disease it represented covered many afflictions of the skin.

The faith of the slave girl (v. 3) contrasts with the general unbelief that prevailed in Israel at this time (cf. Luke 4:27). This humble girl also contrasts with the great commander whom she helped.

"She is an Israelite, he is an Aramean; she is a little maiden' (na'ara qetanna), he a great man' (is gadol); she is a captive servant, he a commander; he has fame in the king's estimation, . . . she has none, for she simply waited upon' . . . Naaman's wife (cf. Deut 1:38; 1 Sam 19:7)."³¹

Ben-Hadad's gift to King Jehoram amounted to 750 pounds of silver, 150 pounds of gold, and 10 changes of royal apparel, or perhaps bolts of cloth.³² Ancient peoples considered clothing much more valuable than modern Americans normally do. Ben-Hadad probably approached Jehoram rather than Elisha because he reasoned that any prophet with such power must enjoy the personal protection of the king. How ironic it was that Jehoram had no use for Elisha. The king of Israel, who really was Yahweh's vice-regent, resented Ben-Hadad's behaving as though Jehoram was just that (v. 7). He thought the Aramean king was trying to provoke another quarrel (cf. 1 Kings 20:1-3).

Even though Jehoram was not a faithful representative of Yahweh, Elisha was (v. 8). Elisha treated Naaman as a superior would treat an inferior (v. 10). Socially Naaman was superior to Elisha, but really Elisha, as God's man, was superior to the vice-regent of Ben-Hadad. Elisha's coolness may have sent a message to Naaman that Elisha was not a wonderworker who expected payment or that he wanted no political involvement with Aramea. Possibly he may have been testing Naaman's faith.³³ Naaman's cure, of course, was not due to the quality of the Jordan River water but to his obedient trust in God's promise that His prophet delivered. Overcoming his pride Naaman obeyed and enjoyed cleansing (v. 14). Dipping seven times would have signified to everyone in that culture that his healing that followed was a work of God.³⁴ His flesh experienced healing from the leprosy and even returned to the texture of a child. Perhaps this was an evidence of Naaman's child-like faith. Furthermore God even cleansed the commander of the defilement of this fatal disease.

Naaman's restoration convinced him that Yahweh's power was superior. This was a lesson Jehoram had refused to learn (v. 15). Jesus later made the point that Naaman's faith condemned most Israelites of his day since they had rejected the true God and embraced gods that could not heal (Luke. 4:23-30). Elisha did not accept a present from Naaman because to accept one would have implied that he personally had been responsible for the miracle (v. 16). False prophets were undoubtedly lining their own pockets and thus bringing contempt on the prophetic office. Elisha wanted to avoid conduct that might appear to be self-serving. Many polytheists believed that they had to worship their god in his own land or, if that was impossible, on an altar built on the dirt of that land (v. 17).³⁵ The chief god of Damascus was Hadad-Rimmon (v. 18).

Gehazi's decision to take a reward from Naaman was deliberate, not compulsive, as is clear from his statement, "As the Lord lives" (v. 20). He had to tell a lie to obtain the gift (v. 21). A talent weighed 75 pounds (v. 22). The hill (v. 24) was the one on which Samaria stood (cf. v. 3). Gehazi tried to cover one lie with another (v. 25). Elisha explained that since many people did not respect Yahweh's prophets it was inappropriate to receive gifts as Gehazi had done (v. 26; cf. v. 16). God had removed Naaman's leprosy from him for his trust in and obedience to the Lord. Now ironically leprosy would cling to Gehazi because he did not trust and obey God. His descendants would likewise suffer because of the seriousness of this failure (v. 27). Gehazi decided to join the ranks of Eli, Saul, and the kings who disregarded Yahweh and so forfeited what he could have inherited, the privilege of serving God as Elisha's successor. Elisha had valued that privilege and had consequently succeeded Elijah (ch. 2).

"One man goes away healed because of his obedience, while the other man, indeed the one who should have known what matters most, walks away with leprosy. Yet another Israelite has made the tragic mistake of choosing a substitute for the Lord, while a Gentile convert has discovered that what his servant girl said about the Lord's prophet is true."³⁶

"This text contains one of the great Gentile conversion accounts in the Old Testament. Like Rahab (Josh 2:9-13), Ruth (Ruth 1:16-18), and the sailors and Ninevites in Jonah (Jonah 1:16; 3:6-10), Naaman believes in the Lord. From Gen 12:2-3 onward in the Old Testament, God desires to bless all nations through Israel. This ideal becomes a reality here due to the witness of the Israelite servant girl and the work of the Israelite prophet."³⁷

This story contains many of the motifs we have been observing throughout 1 and 2 Kings: the fertility motif, the sovereignty motif, the faith motif, the reversal of fortune motif, and others. The unique contribution of this chapter is that it shows Yahweh's superiority over Baal in physical healing and ritual cleansing. The worshippers of Baal gave him credit for controlling both of these things. As in 1 Kings 17:8-24, we see that ironically faith in Yahweh was stronger in some individuals outside Israel than it was in Israelites in whom it should have been the strongest. God blesses those who obey His Word to some extent regardless of who they are or what else they may believe or do or be.

Guzik: 2Ki 5:1-27

2 Kings 5 - Naaman the Leper

A. Naaman comes to Elisha.

1. (1) Naaman's problem.

Now Naaman, commander of the army of the king of Syria, was a great and honorable man in the eyes of his master, because by him the LORD had given victory to Syria. He was also a mighty man of valor, but a leper.

a. Namaan, commander of the army of the king of Syria, was a great and honorable man: Naaman was the chief military commander of a persistent enemy to both Israel and Judah. As recently as the days of Ahab and Jehoshaphat, Syria had fought and won against Israel (1 Kings 22:35-36). His position and success made him a great and honorable man, and personally he was a mighty man of valor.

i. This same title was applied to Gideon (Judges 6:12), Jephthah (Judges 11:1), David (1 Samuel 16:18), Jeroboam (1 Kings 11:28), and Eliada (2 Chronicles 17:17). It seems that this is the only specific Gentile mentioned as a mighty man of valor.

ii. According to Jewish legends, "The Rabbins tell us that it was he [Naaman] who shot the arrow wherewith Ahab was slain." (Trapp)

b. But a leper: Naaman had a lot going for him, but what he had against him was devastating. He was a leper, which meant that he had a horrible, incurable disease that would slowly result in his death. No matter how good and successful everything else was in Naaman's life, he was a leper.

i. "Here was a heavy tax upon his grandeur; he was afflicted with a disorder the most loathsome and the most humiliating that could possibly disgrace a human being." (Clarke)

ii. Ancient leprosy began as small, red spots on the skin. Before too long the spots get bigger, and start to turn white, with sort of a shiny, or scaly appearance. Pretty soon the spots spread over the whole body and hair begins to fall out - first from the head, then even from the eyebrows. As things get worse, finger nails and toenails become loose; they start to rot and eventually fall off. Then the joints of fingers and toes begin to rot and fall off piece by piece. Gums begin to shrink and they can't hold the teeth anymore, so each of them is lost. Leprosy keeps eating away at your face until literally the nose, the palate, and even the eyes rot - and the victim wastes away until death.

2. (2-3) The testimony from the servant girl.

And the Syrians had gone out on raids, and had brought back captive a young girl from the land of Israel. She waited on Naaman's wife. Then she said to her mistress, "If only my master were with the prophet who is in Samaria! For he would heal him of his leprosy."

a. Had brought back captive a young girl from the land of Israel: This girl was an unwilling missionary, taken captive from Israel and now in Syria. Yet God allowed the tragedy of her captivity to accomplish a greater good.

i. The young girl illustrates the mysterious ways God works. She was probably raised in a godly home, yet taken from her family at a young age. It was an irreplaceable loss for her parents, and one they no doubt grieved over every day. Yet, she was greatly used in a simple way.

b. If only my master were with the prophet who is in Samaria! This young girl was an outstanding example of a faithful witness in her current circumstance. She cared enough to speak up, and she had faith enough to believe that Elisha would heal him of his leprosy.

i. "And see the benefits of a religious education! Had not this little maid been brought up in the knowledge of the true God, she had not been the instrument of so great a salvation." (Clarke)

3. (4-7) Naaman comes to the king of Israel looking for healing.

And Naaman went in and told his master, saying, "Thus and thus said the girl who is from the land of Israel." Then the king of Syria said, "Go now, and I will send a letter to the king of Israel." So he departed and took with him ten talents of silver, six thousand shekels of gold, and ten changes of clothing. Then he brought the letter to the king of Israel, which said, Now be advised, when this letter comes to you, that I have sent Naaman my servant to you, that you may heal him of his leprosy. And it happened, when the king of Israel read the letter, that he tore his clothes and said, "Am I God, to kill and make alive, that this man sends a man to me to heal him of his leprosy? Therefore please consider, and see how he seeks a quarrel with me."

a. Go now, and I will send a letter to the king of Israel: Considering the record of wars between Israel and Syria described in the previous chapters, it seems strange that the king of Syria would send a letter of recommendation with his General Naaman. It seems that 2 Kings is not necessarily arranged chronologically, so this probably occurred during a time of lowered tension between Israel and Syria.

i. And took with him ten talents of silver . . .: Dilday estimates that Naaman took more than $1.2 million with him to Israel. All this together shows how desperate Naaman's condition was, and how badly the King of Syria wanted to help him.

b. I have sent Naaman my servant to you, that you may heal him of his leprosy: When the king of Israel (Jehoram) read the letter, he was understandably upset. First, it was obviously out of his power to heal Naaman's leprosy. Second, he had no relationship with the prophet of the God who did have the power to heal. He thought the king of Syria sought a quarrel.

i. The king of Syria assumed that the king of Israel was on a much better relationship with Elisha than he really was. It is easy for others to assume that we have a better relationship with God than we really do.

4. (8-9) Naaman comes to Elisha's house.

So it was, when Elisha the man of God heard that the king of Israel had torn his clothes, that he sent to the king, saying, "Why have you torn your clothes? Please let him come to me, and he shall know that there is a prophet in Israel." Then Naaman went with his horses and chariot, and he stood at the door of Elisha's house.

a. Why have you torn your clothes? Elisha gave a gentle rebuke to the king of Israel. "This is a crisis to you, because you have no relationship with the God who can heal lepers. But it is a needless crisis, because you could have relationship with this God."

b. Please let him come to me, and he shall know that there is a prophet in Israel: Naaman would never know there was a prophet is Israel by hanging around the royal palace. The true prophet in Israel wasn't welcome at the palace.

B. Naaman is healed.

1. (10-12) Naaman's anger at Elisha's instructions.

And Elisha sent a messenger to him, saying, "Go and wash in the Jordan seven times, and your flesh shall be restored to you, and you shall be clean." But Naaman became furious, and went away and said, "Indeed, I said to myself, 'He will surely come out to me, and stand and call on the name of the LORD his God, and wave his hand over the place, and heal the leprosy.' "Are not the Abanah and the Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean?" So he turned and went away in a rage.

a. Elisha sent a messenger to him: Naaman took the trouble to come to the home of Elisha, but Elisha refused to give him a personal audience. He simply sent a messenger. This was humbling to Naaman, who was accustomed to being honored.

b. Go and wash in the Jordan seven times, and your flesh shall be restored to you, and you shall be clean: These were simple, uncomplicated instructions. Yet as Naaman's reaction demonstrates, these were humbling instructions.

c. He will surely come out to me and stand and call on the name of the LORD his God, and wave his hand over the place, and heal the leprosy: Naaman had it all figured out. In his great need, he anticipated a way God would work, and he was offended when God didn't work the way he expected.

d. He turned and went away in a range: Because his expectation of how God should work was crushed, Naaman wanted nothing to do with Elisha. If the answer was in washing in a river, Naaman knew there were better rivers in his own land.

2. (13) The good advice of Naaman's servants.

And his servants came near and spoke to him, and said, "My father, if the prophet had told you to do something great, would you not have done it? How much more then, when he says to you, 'Wash, and be clean'?"

a. His servants came near and spoke to him: Thank God for faithful subordinates who will speak to their superiors in such a way. Naaman was obviously angry, yet they were bold enough to give him the good advice he needed to hear.

b. If the prophet had told you to do something great, would you not have done it? The servants of Naaman used a brilliantly logical approach. If Elisha had asked Naaman to sacrifice 100 or 1,000 animals to the God of Israel, Naaman would have done it immediately. Yet because his request was easy to do and humbling, Naaman first refused.

3. (14) Naaman is healed.

So he went down and dipped seven times in the Jordan, according to the saying of the man of God; and his flesh was restored like the flesh of a little child, and he was clean.

a. According to the saying of the man of God: Naaman did exactly what Elisha told him to do. Therefore we can say that each dunk in the Jordan was a step of faith, trusting in the word of God through His prophet.

i. Wiseman on the ancient Hebrew word translated dipped: "Naaman 'plunged' in the River Jordan. This signified total obedience to the divine word."

ii. Spurgeon saw Naaman attacked by two enemies: Proud Self, who internally demanded that Elisha come out and see him, and Evil Questioning, who questioned why he should wash in the Jordan when he had better rivers back in his homeland. Naaman overcame these two enemies and did what God told him to do.

b. And his flesh was restored like the flesh of a little child, and he was clean: Naaman's response of faith was generously rewarded. God answered his faith with complete and miraculous healing.

i. "The simple method of this miracle, performed without the prophet there, did give God the credit. It was obvious that the healing came from Yahweh rather than from the sort of magical incantation that Naaman had anticipated." (Dilday)

4. (15-16) Naaman offers to reward Elisha but the prophet refuses.

And he returned to the man of God, he and all his aides, and came and stood before him; and he said, "Indeed, now I know that there is no God in all the earth, except in Israel; now therefore, please take a gift from your servant." But he said, "As the LORD lives, before whom I stand, I will receive nothing." And he urged him to take it, but he refused.

a. And he returned to the man of God: This was a fine display of gratitude. Naaman was like the one leper out of the ten Jesus healed who came back to thank Jesus (Luke 17:12-19). He was also a foreigner, like the one thankful leper of Luke 17.

i. Before, Naaman expected the prophet to come to him. Now he returned to the man of God and stood before him.

ii. "It is often the case that those who have least to value themselves on are proud and haughty; whereas the most excellent of the earth are the most humble, knowing that they have nothing but what they have received. Naaman, the leper, was more proud and dictatorial that he was when cleansed of his leprosy." (Clarke)

b. Now I know that there is no God in all the earth, except in Israel: It wasn't just the healing that persuaded Naaman of this. It was the healing connected with the word of the prophet. Together, this was convincing evidence to Naaman that the God Elisha represented was the true God in all the earth.

c. Please take a gift from you servant: We can say that Naaman only meant well by this gesture. He felt it was appropriate to support the ministry of this man of God whom the LORD had used so greatly to bring healing. However, Elisha steadfastly insisted that he would receive nothing from Naaman.

5. (17-19) Naaman's new faith.

So Naaman said, "Then, if not, please let your servant be given two mule-loads of earth; for your servant will no longer offer either burnt offering or sacrifice to other gods, but to the LORD. Yet in this thing may the LORD pardon your servant: when my master goes into the temple of Rimmon to worship there, and he leans on my hand, and I bow down in the temple of Rimmon; when I bow down in the temple of Rimmon, may the LORD please pardon your servant in this thing." Then he said to him, "Go in peace." So he departed from him a short distance.

a. Let your servant be given two mule-loads of earth: Like many new believers, Naaman was superstitious in his faith. He held the common opinion of the ancient world, that particular deities had power over particular places. He thought that if he took a piece of Israel back with him to Syria, he could better worship the God of Israel.

i. "The transporting of holy soil was a widespread custom. Naaman's faith was yet untaught; and with his personal need to follow publicly the state cults, Elisha may have felt that available Israelite soil may have afforded Naaman with some tangible reminder of his cleansing and new relationship to God." (Patterson and Austel)

b. When I bow down in the temple of Rimmon, may the LORD please pardon your servant in this thing: As an official in the government of Syria, Naaman was expected to participate in the worship of the Syrian gods. He asked Elisha for allowance to direct his heart to Yahweh even when he was in the temple of Rimmon.

i. "The Hebrew 'lean on the hand' does not imply physical support but that he was the king's 'right hand man' (cf. 2 Kings 7:2, 17)." (Wiseman)

c. Go in peace: By generally approving but not saying specifically "yes" or "no," it seems that Elisha left the matter up to Naaman and God. Perhaps he trusted that the LORD would personally convict Naaman of this and give him the integrity and strength to avoid idolatry.

i. Some commentators (Clarke and Trapp among them) believe that Naaman asked forgiveness for his previous idolatry in the temple of Rimmon, instead of asking permission for future occasions. Apparently, the Hebrew will allow for this translation, though it is not the most natural way to understand the text.

ii. Nevertheless, we can certainly agree with Trapp's application: "Let none by Naaman's example plead an upright soul in a prostrate body."

C. The greed of Gehazi.

1. (20-24) Gehazi follows after Naaman.

But Gehazi, the servant of Elisha the man of God, said, "Look, my master has spared Naaman this Syrian, while not receiving from his hands what he brought; but as the LORD lives, I will run after him and take something from him." So Gehazi pursued Naaman. When Naaman saw him running after him, he got down from the chariot to meet him, and said, "Is all well?" And he said, "All is well. My master has sent me, saying, 'Indeed, just now two young men of the sons of the prophets have come to me from the mountains of Ephraim. Please give them a talent of silver and two changes of garments.'" So Naaman said, "Please, take two talents." And he urged him, and bound two talents of silver in two bags, with two changes of garments, and handed them to two of his servants; and they carried them on ahead of him. When he came to the citadel, he took them from their hand, and stored them away in the house; then he let the men go, and they departed.

a. I will run after him and take something from him: As Gehazi heard Naaman and Elisha speak, he was shocked that his master refused to take anything from such a wealthy, influential, and grateful man. He figured that someone should benefit from such an opportunity, and he took the initiative to run after Naaman and take something from him.

i. Gehazi thought that Elisha deserved a reward (my master has spared Naaman). He also became exactly what Elisha avoided: becoming a taker (take something from him).

b. Please, take two talents: Gehazi probably thought that God was blessing his venture. After all, he asked for a talent of silver and Naaman was happy to give him two talents.

i. The fact that he handed them to two of his servants shows that this was a lot of silver. "It required two servants to carry these two talents, for, according to the computation above, each talent was about 120lbs. weight." (Clarke)

c. Stored them away in the house: He deliberately hid them from Elisha. Gehazi knew that he did wrong.

2. (25-27) Gehazi's reward.

Now he went in and stood before his master. Elisha said to him, "Where did you go, Gehazi?" And he said, "Your servant did not go anywhere." Then he said to him, "Did not my heart go with you when the man turned back from his chariot to meet you? Is it time to receive money and to receive clothing, olive groves and vineyards, sheep and oxen, male and female servants? Therefore the leprosy of Naaman shall cling to you and your descendants forever." And he went out from his presence leprous, as white as snow.

a. Did not my heart go with you: Elisha knew. We don't know if this was supernatural knowledge, or simply gained from observation and knowing Gehazi's character. One way or another, Elisha knew. All Gehazi's attempts to cover his sin failed.

b. It is time to receive money: It seems that Elisha had no absolute law against receiving support from those who were touched by his ministry. Yet it was spiritually clear to Elisha, and should have been clear to Gehazi, that it was not appropriate at this time and circumstance.

i. Money . . . clothing . . . olive groves . . . vineyards . . . sheep and oxen, male and female servants: Obviously, Gehazi did not bring all of these things home with him from Naaman. Yet he wanted all of these things, and Elisha exposed his greedy heart.

ii. "The deepest wrong in the action of Gehazi was that it involved the Divine witness which had been borne to the Syrian, Naaman, by the action of the little serving maid in his house, and the prophet Elisha. Their action had been wholly disinterested, and for the glory of God." (Morgan)

c. Therefore the leprosy of Naaman shall cling to you and your descendants forever: This was a severe judgment, but as a man in ministry Gehazi was under a stricter judgment. When he allowed himself to covet what Naaman had, he thought only in terms of the money Naaman possessed. God allowed him to keep the riches, but also gave him the other thing Naaman had - severe leprosy.

i. "Gehazi is not the last who has got money in an unlawful way, and has got God's curse with it." (Clarke)

ii. "We see here a pagan who by an act of faith is cured of leprosy and an Israelite who by an act of dishonor is cursed with it." (Dilday)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 5 (Chapter Introduction)

Overview

2Ki 5:1, Naaman, by the report of a captive maid, is sent to Samaria to be cured of his leprosy; 2Ki 5:8, Elisha, sending him to Jordan cures him; 2Ki 5:15, He refusing Naaman’s gifts grants him some of the earth; 2Ki 5:20, Gehazi, abusing his master’s name unto Naaman, is smitten with leprosy.

Poole: 2 Kings 5 (Chapter Introduction)

KINGS CHAPTER 5

Naaman, by his captive maid’ s report, goeth to Elisha to be cured of his leprosy, 2Ki 5:1-9 . Elisha sends to him a command to wash in Jordan: he is angry, and disdaineth it: his servants’ advice: he doth it, and is healed, 2Ki 5:10-14 . He returneth with gifts to Elisha, who refuseth them: he departs, 2Ki 5:15-19 . Gehazi, Elisha’ s servant, abusing his master’ s name unto Naaman, taketh gifts from him: is smitten with leprosy, 2Ki 5:20-27 .

MHCC: 2 Kings 5 (Chapter Introduction)

(2Ki 5:1-8) Naaman's leprosy.

(2Ki 5:9-14) The cure of it.

(2Ki 5:15-19) Elisha refuses Naaman's gifts.

(2Ki 5:20-27) Gehazi's covetousness and falsehood.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 5 (Chapter Introduction)

Two more of Elisha's miracles are recorded in this chapter. I. The cleansing of Naaman, a Syrian, a stranger, from his leprosy, and there, 1. The badness of his case (2Ki 5:1). 2. The providence that brought him to Elisha, the intelligence given him by a captive maid (2Ki 5:2-4). A letter from the king of Syria to the king of Israel, to introduce him (2Ki 5:5-7). And the invitation Elisha sent him (2Ki 5:8). 3. The method prescribed for his cure, his submission, with much ado, to that method, and his cure thereby (2Ki 5:9-14). 4. The grateful acknowledgments he made to Elisha hereupon (2Ki 5:15-19). II. The smiting of Gehazi, his own servant, with that leprosy. 1. Gehazi's sins, which were belying his master to Naaman (2Ki 5:20-24), and lying to his master when he examined him (2Ki 5:25). 2. His punishment for these sins. Naaman's leprosy was entailed on his family (2Ki 5:26, 2Ki 5:27). And, if Naaman's cure was typical of the calling of the Gentiles, as our Saviour seems to make it (Luk 4:27), Gehazi's stroke may be looked upon as typical of the blinding and rejecting of the Jews, who envied God's grace to the Gentiles, as Gehazi envied Elisha's favour to Naaman.

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 5 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 5

This chapter gives an account of the leprosy of Naaman the Syrian, and of the cure of it by Elisha; how he came to hear of him, and the recommendation he had from the king of Syria to the king of Israel, 2Ki 5:1, who, coming to Elisha's house, was ordered to dip himself seven times in Jordan, which made him depart in wrath; but one of his servants persuaded him to do it, and he did, and was cured, 2Ki 5:9, upon which he returned to Elisha, and offered him a present, which he refused, 2Ki 5:15 but Gehazi, his servant, ran after him with a lie in his mouth, and obtained it, and returned to his master with another, for which he was smitten with the leprosy of Naaman, 2Ki 5:20.