nourable, because by him the LORD had given *deliverance unto Syria: he was also a mighty man in valour; but he was a leper. 2 And the Syrians had gone out by companies, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman's wife. 3 And she said unto her mistress, Would God my lord were with the prophet that is in Samaria! for he would recover him of his leprosy. 4 And one went in and told his lord, saying, Thus and thus said the maid that is of the land of Israel. 5 And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and took "with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment. or, victory. t was before. I before. § gather in. b 1 Sam. 9. 8, c. 8. 8, 9. in his hand. c la. 37. 14. full meal for them, and so it proved; they did eat, and left thereof, not because their stomachs failed them, but because the bread increased in the eating; God has promised his church, (Ps. 132. 15,) that he will abundantly bless her provision, and satisfy her poor with bread; for whom he feeds, he fills, and what he blesses, comes to much, as what he blows upon, comes to little, Hag. 1.9. Christ's feeding his hearers was a miracle far beyond this, but both teach us that those who wait upon God in the way of duty, may hope to be both protected and supplied by a particular care of Divine Providence. NOTES TO CHAPTER V. V. 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, 6 And he brought the letter to the king of Israel, saying, Now, when this letter is come unto thee, behold, I have therewith sent Naaman my servant to thee, that thou mayest recover him of his leprosy. 7 And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, Am I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? Wherefore consider, I pray you, and see how he seeketh a quarrel against me. 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, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel. 9 So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha. d Gen. 30. 2. e Deut. 32. 39. 1 Sam. 2. 6. f 1 Kings 20.7. Luke 11.54. g 1 Kings 18. 36, 37. Ez. 2. 5, 33. 33. 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 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 with out 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, v. 6, taking it for granted that there was a greater intimacy between the king and the prophet than really there was. I. The great affliction Naaman was under, in the midst of all his honours, v. 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 them 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 any a sickly crazy body under rich and gay clothing. (2.) Every man has some but or other in his cha-alive whom I will? No, I pretend not to such an authority;" racter, 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 as 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, v. 2, 3. This maid was, by birth, an Israelite, providentially earried captive into Syria, and there preferred into Naaman's family, where she publishes 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, Acts 8. 4. This little maid, 1. As became a true-born Israelite, consulted the honour of her country; 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 Ps. 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 lepers in Israel, (Luke 4. 27;) yet this little maid, from the other miracles he had wrought, infers that he could cure her master, and from his common beneficence infers 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 they who are spiritually IV. The alarm this gave to the king of Israel, v. 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 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 was 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 had not 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 service; he was willing to do any thing to make his prince easy, though he was neglected, and his former good services forgotten, by him: hearing on what 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; (v. 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. V. 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, thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash, and be clean? 10 And Elisha sent a messenger unto him, saying, | him, and said, My father, if the prophet had bid Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean. 11 But Naaman was wroth, and went away, and said, Behold, I *thought, He will surely come out to me, and stand and call on the name of the LORD his God, and strike his hand over the place, and recover the leper. 12 Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned, and went away in a rage. 13 And his servants came near, and spake unto A John 9. 7. i Josh. 6. 4-16. said, or, said with myself. k John 4. 48. to Elisha's door, v. 9. They that showed little respect to pro- 14 Then "went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like "unto the flesh of a little child, and he was clean. 15 And he returned to the man of God, he and all his company, and came and stood before him: and he said, Behold, now I know that there is no God in all the earth but in Israel: now therefore, I pray thee, take a blessing of thy servant. m 1 Cor. 1. 21, 27. n Ez. 47. 1-9. Zech. 13. 1. 14.8. o Job 33. 25. p Luke 4. 27. Dan. 2. 47. 3. 29. 6. 26, 27. r Gen. 33. 11. the dictates and prescriptions of divine wisdom, and to prefer their own fancies before them; they 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, They 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 an implicit reproof of his resentments, v. 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 bid thee 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, wouldest thou not have done it? No doubt, thou wouldest. 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, v. 2. 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, 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 it, if it be well said. 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, v. 11. Being big with the expectations 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 am 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 is not done just thus, he falls into a passion, forgetting, (1.) That he was a leper, and the law of Moses, which Elisha would religiously observe, shut those out from society; a leper, and therefore he ought not to insist upon the punctilios of honour. 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 physician. 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, Deut. 8. 7. So common is it 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 is not pleased that he is bidden to do any thing; or he thinks 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 IV. The cure effected, in the use of the means prescribed, much more considerable than the depth of the channel, or the v. 14. Naaman, upon second thoughts, yielded to make the beauty of the stream. (2.) That Jordan had more than once, experiment, yet, it should seem, with no great faith or resobefore this, obeyed the commands of Omnipotence; it had of lution; for whereas the prophet bade him wash in Jordan seven old, yielded a passage to Israel, and, of late, to Elijah and times, he did but dip himself so many times, as lightly as he Elisha, and therefore was fitter for such a passage than those could. However, God is pleased so far to honour himself and rivers which had only observed the common law of their crea-his word, as to make that effectual. His flesh came again like tion, and had never been thus distinguished; but above all, Jordan was the river appointed, and if he expected a cure from the divine power, he ought to acquiesce in the divine will, without asking why or wherefore. Note, It is common for those that are wise in their own conceits, to look with contempt on 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 and 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 had the consequences 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 are made use of by Providence to reduce him to temper. They reason with him, (1.) From his earnest desire of a cure; Wouldest not thou do any thing? Note, When diseased sinners are 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, we begin to indulge 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." 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. V. 15-19. Of the ten lepers that our Saviour cleansed, the 16 But he said, As the LORD liveth, before whom I stand, I will receive none. And he urged him to take it; but he refused. 17 And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules' burden of earth? for thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods, but "unto the LORD. 18 In this thing the LORD pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon; when I bow down "myself in the house of Rimmon, the LORD pardon thy servant in this thing. 19 And he said unto him, Go in peace. So he departed from him a little *way. 20 But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, as the LORD liveth, I will run after him, and take somewhat of him. 21 So Gehazi followed after Naaman. And c. 3. 14. Gen. 14. 23. Matt. 10 8. Acts 20. 33-35. 1 Thes. 1. 9. v c. 7. 2. to Ex. 20.5. 2 Chr. 30. 18, 19. y Mark 5. 34. Luke 7. 50. piece of ground, as Gen. 35, 16. only one that returned to give thanks, was a Samaritan, Luke 17. 16. This Syrian did so, who here bespeaks 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, v. 15. A noble confession, but such as bespeaks 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 it had not 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. H. 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, (v. 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 is no God but in Israel. See 1 Cor. 9. 18. 2 Cor. 11.9. III. Proselyted to the worship of the God of Israel. He 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, v. 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 overdid 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, v. 17. He that a while ago had spoken very slightly of the waters of Israel, (v. 12,) now is in another extreme, and overvalues the earth of Israel, supposing (since God appointed altars of earth, Ex. 20. 24,) 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 underdid 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; (v. 18,) in this thing he must be excused. He owns he ought not to do it, but that he cannot otherwise keep his place; protests 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 altogether justifiable. But as to us, I am sure, (1.) If, in covenanting with God, we make a reservation for any known sin, which we will continue to indulge 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 when Naaman saw him running after him, he lighted down from the chariot to meet him, and said, 'Is all well? 22 And he said, All is well. My master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments. 23 And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments, and laid them upon two of his servants; and they bare them before him. 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 they departed. 25 But he went in, and stood before his master. And Elisha said unto him, Whence comest thou, Gehazi? And he said, Thy servant went 'no whither. 26 And he said unto him, Went not mine heart with thee, when the man turned again from his z Hab. 2. 9. 1 Tim. 6. 9, 10. ↑ Is there peace? a c. 6. 3. or, secret place. b Josh. 7.21. Is. 29. 15. e Ez. 33. 31. § not hither or thither. d Prov. 12. 19, 22. 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 of 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 bid him Go in peace, v. 19. Young converts must be tenderly dealt with. V. 20-27. Naaman, a Syrian, a courtier, a soldier, had many servants, and we read how wise and good they were, v. 13. Elisha, a holy prophet, a man of God, has but one servant, and he proves a base liar. They 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 expect 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, v. 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 at his kindness and generosity to this stranger, though it was for the good of his soul. In short, he thinks himself wiser than his master. 3. When Naaman, like a person of accomplished manners, alighted from his chariot to meet him, (v. 21,) he told him a deliberate lie, that his master sent him to him, and so he received that courtesy to himself, which 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, (2 Cor. 12. 16, 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 afterward 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 had an opportunity of laying it out, v. 24. Now he thought himself sure of it, and applauded his own management of a chariot to meet thee? Is it a time to receive money, and to receive garments, and olive-yards, and vineyards, and sheep, and oxen, and men-servants, and maid-servants? 27 The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow. CHAPTER VI. In this chapter, we have, I. A further account of the wondrous works of Elisha. secret counsels of the king of Assyria, v. 8-12. 3. His saving himself out of the hands of those who were sent to apprehend him, v. 13-23. 11. The besieging of Samaria by the Syrians, and the great distress the city was reduced to, 1. His making iron to swim, v. 1-7. 2. His disclosing to the king of Israel the 24-33. The relief of it is another of the wonders wrought by Elisha's word, which we shall have the story of in the next chapter. Elisha is still a great blessing both to church and state, both to the sons of the prophets and to his prince. AND the sons of the prophets said unto Elisha, Behold, now, the place where we dwell with thee is too strait for us. e Is 59. 2, 3. Hos. 10. 13. Num. 12. 10. c. 15. 5. a c. 4.38. 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 am become rich, but they shall find no iniquity in me, Hos. 12. 8. His master asked him, where he had been. "No where, sir," (said he,) out of the house." Note, One lie commonly begets another: the way of that sin is downhill; therefore dare to be true, II. The punishment of this sin. Elisha immediately called him to an account for it; and observe, 64 2 Let us go, we pray thee, unto Jordan, and take thence every man a beam, and let us make us a place there, where we may dwell. And he answered, Go ye. 3 And one said, Be 'content, I pray thee, and go with thy servants. And he answered, I will go. 4 So he went with them. And when they came to Jordan, they cut down wood. 5 But as one was felling a beam, the axe-head fell into the water and he cried, and said, Alas, master! for it was borrowed. 6 And the man of God said, Where fell it? And he showed him the place. And he cut down a stick, and cast it in thither; and the iron did swim. 7 Therefore said he, Take it up to thee. And he put out his hand, and took it. 8 Then the king of Syria warred against Israel, b c. 5. 23. ⚫ iron. c c. 2. 21. to dwell with him, and be near him. Those that would be teachers, should lay out themselves to get the best advantages for learning. Now observe, The 1. Their number increased, so that they wanted room. place is too strait for us, v. 1. A good hearing! For it is a sign many are added to them. Elisha's miracles, doubtless, drew in many; perhaps they increased the more now that Gehazi was cashiered, and, it is likely, a more honest man put in his room, to take care of their provisions, for it should seem by that instance, ch. 4. 43, that Naaman's case was not the only one in which he grudged his master's generosity. 2. They were humble men, and did not affect that which was gay or great. When they wanted room, they did not speak of sending for cedars, and marble stones, and curious artificers, but only of getting every man a beam, to run up a plain hut or cottage with. It becomes the sons of the prophets, who profess to look for great things in the other world, to be content with mean things in this. 3. They were poor men, and men that had no interest in great ones. It was a sign that Joram was king, and Jezebel ruled too, else the sons of the prophets, when they wanted room, would have needed only to apply to the government, not to consult among themselves about the enlargement of their buildings. God's prophets have seldom been the world's favourites. Nay, so poor were they, that they had not wherewithal to hire workmen, (but must leave their studies, and work for themselves,) no, nor to buy tools, but must borrow of their neighbours. Poverty then is no bar to prophecy. 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 no whither; but went not my heart with thee ?" v. 26. Was 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 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, Prov. 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 thy-render themselves unfit for action; so much less must they so self? Couldest thou find no better a 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. They 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, 1 Tim. 6.9. War, and fire, and plague, and shipwreck, are not, as many make them, times to get money. 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, v. 27. If he will have his money, he shall take his disease with it, Transit cum onere-It passes with this encumbrance. He was contriving to entail lands upon his posterity; but, instead of them, 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 them that seek death, Prov. 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, &c. NOTES TO CHAPTER VI V. 1-7. Several things may be observed here, I. Concerning the sons of the prophets, and their condition and character. The college here spoken of, seems to be that at Gilgal, for there Elisha was, ch. 4. 38, and it was near Jordan; and, probably, wherever Elisha resided, as many as could of the sons of the prophets, flocked to him for the advantage of his instructions, counsels, and prayers. Every one would covet 4. They were industrious men, and willing to take pains; they desired not to live, like idle drones, (idle monks, I might have said,) upon the labours of others, but only desired leave of their president to work for themselves. As the sons of the prophets must not be so taken up with contemplation, as to indulge themselves in their ease, as to be averse to labour. He that must eat or die, must work or starve, 2 Thes. 3. 8, 10. Let no man think an honest employment either a burden or a disparagement. 5. They were men that had a great value and veneration for Elisha; though they were themselves prophets, they paid much deference to him. (1.) They would not go about to build at all, without his leave, v. 2. It is good for us all to be suspicious of our own judgment, even when we think we have most reason for it, and to be desirous of the advice of those who are wiser and more experienced; and it is especially commendable in the sons of the prophets, to take their fathers along with them, and to act in all things of moment under their conduct, permissu superiorum-by permission of their superiors. (2.) They would not willingly go to fell timber without his company: "Go with thy servants, (v. 3;) not only to advise us in any exigence, but to keep good order among us, that, being under thine eye, we may behave as becomes us.' Good disciples desire to be always under good discipline. 6. They were honest men, and men that were in care to give all men their own. When one of them, accidentally fetching too fierce a stroke, (as those that work seldom are apt to be violent,) threw off his axe head into the water, he did not say, "It was a mischance, and who can help it? It was the fault of the helve, and the owner deserves to stand to the loss." No, he cries out with deep concern, Alas! master, for it was borrowed, v. 5. Had the axe been his own, it would only have troubled him, that he could not be further serviceable to his brethren; but now, beside that it troubles him that he cannot be just to the owner, to whom he ought to be not only just, but grateful. Note, We ought to be as careful of that which is borrowed, as of that which is our own, that it receive no damage, because we must love our neighbour as ourselves, and do as we would be done by. It is likely, this prophet was poor, and had not wherewithal to pay for the axe, which made the loss of it so much the greater trouble. To those that have an honest mind, the sorest grievance of poverty is, not so much their own want and disgrace, as their being by it rendered unable to pay their just debts. II. Concerning the father of the prophets, Elisha. and took counsel with his servants, saying, in such and such a place shall be my *camp. 9 And the man of God sent unto the king of Israel, saying, Beware that thou pass not such a place; for thither the Syrians are come down. 10 And the king of Israel sent to the place which the man of God told him and warned him of, and saved himself there, not once nor twice. 11 Therefore the heart of the king of Syria was sore troubled for this thing; and he called his servants, and said unto them, Will ye not show me which of us is for the king of Israel? 12 And one of his servants said, None, my lord, O king: but Elisha, the prophet that is in Israel, telleth the king of Israel the words that thou speakest in thy bed-chamber? 13 And he said, Go and spy where he is, that I may send and fetch him. And it was told him, saying, Behold, he is in Dothan. sion; he went with the sons of the prophets to the woods, when they desired his company, v. 3. Let no man, especially no minister, think himself too great to stoop to do good, but be tender to all. 2. That he was a man of great power; he could make iron to swim, contrary to its nature, (v. 6,) for the God of nature is not tied up to its laws. He did not throw the helve after the hatchet, but cut down a new stick, and cast it into the river; we need not double the miracle, by supposing that the stick sunk to fetch up the iron, it was enough that it was a signal of the divine summons to the iron to rise. God's grace can thus raise the stony iron heart, which is sunk into the mud of this world, and raise up affections, naturally earthly, to things above. V. 8-12. Here we have Elisha, with his spirit of prophecy, serving the king, as, before, helping the sons of the prophets; for that, as other gifts, is given to every man to profit withal; and whatever abilities any man has of doing good, he is by them made a debtor both to the wise and unwise. Observe here, 1. How the king of Israel was informed by Elisha of all the designs and motions of his enemy, the king of Syria, more effectually than he could have been by the most vigilant and faithful spies. If the king of Syria, in a secret council of war, determined in what place to make an inroad upon the coasts of Israel, where he thought it would be the greatest surprise, and they would be least able to make resistance, before his forces could receive his orders, the king of Israel had notice of them from Elisha, and so had opportunity of preventing the mischief; and this, many a time, v. 8-10. See here, (1.) That the enemies of God's Israel are politic in their devices, and restless in their attempts, against him. They shall not know, nor see, till we come into the midst among them, and slay them, Neh. 4. 11. (2.) All those devices are known to God, even those that are deepest laid. He knows not only what men do, but what they design, and has many ways of countermining them. (3.) It is a great advantage to us, to be warned of our danger, that we may stand upon our guard against it. The work of God's prophets, is to give us warning; if, being warned, we do not save ourselves, it is our own fault, and our blood will be upon our own head. The king of Israel would regard the warnings Elisha gave him of his danger by the Syrians, but not the warnings he gave him of his danger by his sins. Such warnings are little heeded by the most; they will save themselves from death, but not from hell. 2. How the king of Syria resented this. He suspected treachery among his senators, and that his counsels were betrayed, v. 11. But one of his servants that had heard, by Naaman and others, of Elisha's wondrous works, concludes it inust needs be he that gave this intelligence to the king of Israel, What could not he discover, who could tell Gehazi his thought? Here, a confession of the boundless knowledge, as, before, of the boundless power, of Israel's God, is extorted from Syrians. Nothing done, said, thought, by any person, in any place, at any time, is out of the reach of God's cogni v. 12. zance. V. 13-23. Here is, I. The great force which the king of Syria sent to seize Elisha. He found out where he was, at Dothan, (v. 13,) which was not far from Samaria; thither he sent a great host, who were to come upon him by night, and to bring him dead or alive, v. 14. Perhaps he had heard that when only one captain and his 50 men were sent to take Elijah, they were baffled in the attempt, and therefore he sent an army against Elisha, as if the fire from heaven that consumed 50 men, could not as easily consume 50,000. Naaman could tell him that Elisha dwelt not in any strong hold, nor was attended with any guards, nor had any such great interest in the people, that he needed to fear a tumult among them; what occasion then was there for this great force? But thus he hoped to make him sure, especially coming upon him by surprise. Foolish man! Did he believe that Elisha had informed the king of Israel of his secret counsels or not? If not, what quarrel had he with him? If he did, 14 Therefore sent he thither horses, and chariots, and a great host: and they came by night, and compassed the city about. 15 And when the servant of the man of God was risen early, and gone forth, behold, an host compassed the city both with horses and chariots. And his servant said unto him, Alas, my master! how shall we do? 16 And he answered, Fear not; for they that be with us are more than they that be with them. 17 And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see. And the LORD opened the eyes of the young man: and he saw, and, behold, the mountain was full of horses 'and chariots of fire round about Elisha. 18 And when they came down to him, Elisha prayed unto the LORD, and said, Smite this people, pray thee, with blindness. And he smote them with blindness, according to the word of Elisha. could he be so weak as to imagine that he would not discover the designs laid against himself? And that, having interest enough in heaven to discover them, he would not have interest enough to defeat them? Those that fight against God, his people, and prophets, know not what they do. II. The grievous fright which the prophet's servant was in, when he perceived the city surrounded by the Syrians, and the effectual course which the prophet took to pacify him, and free him from his fears. It seems, Elisha used his servant to rise early, that is the way to bring something to pass, and to do the work of a day in its day. Being up, we may suppose he heard the noise of soldiers, and, thereupon, looked out, and was aware of an army compassing the city, (v. 15,) with great assurance, no doubt, of success; and that they should have this troublesome prophet in their hands presently. Now observe, 1. What a consternation he was in; he runs straight to Elisha, to bring him an account of it, "Alas, master," (said he,) "what shall we do? We are undone: it is to no purpose to think either of fighting or flying, but we must unavoidably fall into their hands." Had he but studied David's Psalms, which were then extant, he might have learned not to be afraid of ten thousands of people, (Ps. 3. 6,) no, not of a host encamped against him, Ps. 27. 3. Had he considered, that he was embarked with his master, by whom God had done great things, and whom he would not now leave to fall into the hands of the uncircumcised, and who, having saved others, no doubt would save himself, he had not been thus at a loss. If he had only said, What shall I do? it had been the more excusable, and like that of the disciples, Lord, save us, we perish; but he needed not to put his master in, as in distress, nor to say, What shall we do? 2. How his master quieted him; (1.) By word: what he said to him, (v. 16,) is spoken to all the faithful servants of God, when without are fightings and within are fears; "Fear not, with that fear which has torment and amazement, for they that be with us, to protect us, are more than they that be against us, to destroy us; angels, unspeakably more numerous; God, infinitely more powerful." When we are magnifying the causes of our fear, we ought to possess ourselves with clear, and great, and high thoughts of God, and the invisible world. If God be for us, we know what follows, Rom. 8. 31. (2.) By vision, v. 17. [1.] It seems, Elisha was much concerned for the satisfaction of his servant. Good men desire, not only to be easy themselves, but to have those about them easy. Elisha had lately parted with his old man, and this, being newly come into his service, had not the advantage of experience; his master was therefore desirous to give him other convincing evidence of that omnipotence which employed him, and was therefore employed for him. Note, They whose faith is strong, ought tenderly to consider and compassionate those who are weak, and of a timorous spirit, and to do what they can, to strengthen their hands. [2.] He saw himself safe, and wished no more than that his servant might see what he saw, a guard of angels round about him; such as were his master's convoy to the gates of heaven, were his protectors against the gates of hell: chariots of fire, and horses of fire. Fire is both dreadful and devouring; that power which was engaged for Elisha's protection, could both terrify and consume the assailants. As angels are God's messengers, so they are his soldiers, his hosts, (Gen. 32. 2,) his legions, or regiments, (Matt. 26. 53,) for the good of his people. [3] For the satisfaction of his servant, there needed no more than the opening of his eyes; that therefore he prayed for, and obtained for him, Lord, open his eyes that he may see. The eyes of his body were open, and with them he saw the danger, "Lord, open the eyes of his faith, that with them he may see the protection we are under." Note, First, The greatest kindness we can do for those that are fearful and faint-hearted, is, to pray for them, and so to recommend them to the mighty grace of God. Secondly, The opening of our eyes will be the silencing of our fears; in the dark we are most apt to be frightened; the clearer sight we have of the sovereignty and power of heaven, the less we shall fear the calamities of this earth. |
