2 Kings 5:1-27

And he said unto him, Went not mine heart with thee? There is no "with thee" in the original; and the words have been taken in quite a different sense. Ewald regards לבִּי, "my heart," as designating Gehazi, and meaning "my loved one, my favorite disciple." "Thou hast denied that thou wentest any whither; but did not my favorite disciple in truth go forth, when the man turned again from his chariot, as Naaman did?" (2 Kings 5:21). But no parallel instance can be adduced of any such use of לִבִּי, which is altogether too strong a term to be applied to a mere favorite servant. The irony, moreover, of the term under the circumstances would be too great. Maurer's interpretation of לִבִּי by "my prophetic power" (my prophetic power had not departed from me) is no better, since it requires צָלַךְ to be taken in two different senses in the two most closely connected clauses of 2 Kings 5:25 and 2 Kings 5:26. Altogether, our version would seem to be the best rendering that has been suggested. It accords with the Septuagint, with Theodoret, and with the Vulgate; and it gives a satisfactory sense: "Did not my spirit go forth with thee when thou wentest forth, etc.? Was I not present in spirit during the whole transaction?" When the man turned again from his chariot to meet thee? (see 2 Kings 5:21). Is it a time to receive money, and to receive garments, and olive yards, and vineyards, and sheep, and oxen, and menservants, and maidservants? The prophet follows Gehazi's thoughts, which had been to purchase, with the money obtained from Naaman, olive yards, and vineyards, and sheep, and oxen, etc.; and asks—Was this a time for such proceedings? Keil well explains, "Was 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 … that he might acquire property and luxury for himself?" It was evidently a most unfit time. As Thenius says, "In any other case better than in this mightest thou have yielded to thy desire for gold and goods."

2 Kings 5:27

The leprosy therefore of Naaman shall cleave unto thee; i.e. "As thou hast taken his goods, thou shalt also take his leprosy, which goes with them." A just Nemesis. And unto thy seed forever. The iniquity of the fathers is visited upon the children. Gehazi, however, could avoid this part of the curse by not marrying. And he went out from his presence a leper as white as snow. There were many forms and degrees of leprosy (Le 2 Kings 13:2 -46). Gehazi's was of the most pronounced kind, And it fell on him suddenly, as her leprosy fell upon Miriam (Numbers 12:10), complete at once, so that there could he no further aggravation of it. The lesson should be taken to heart, and should be a warning to us, both against lying and against covetousness.

HOMILETICS

2 Kings 5:1-19

The lessons taught by the story of Naaman.

"The story of Naaman," says Menken, "is a worthy part of the history of those revelations and manifestations of the living God which, in their connection and continuation through many centuries, and in their tendency towards one goal and object, were designed to plant upon earth the knowledge and the worship of the true God! But it offers besides to our consideration a rich store of reflections, in which neither heart nor understanding can refuse a willing participation." Among the lessons, or "reflections," would seem to be the following.

I. No EARTHLY HAPPINESS WITHOUT ALLOY. Naaman, as far as external prosperity went, had all that he could desire.

1. He was "captain of the host of the King of Syria," commander-in-chief, i.e; of all the national forces. He held a great position, involving high rank, vast patronage, considerable emolument, and a place in the thoughts of men next to that of the king.

2. He was "a great man with his master"—high in the royal favor—able to obtain any boon that he desired, and advance all whom he cared to patronize.

3. He was also "a mighty man of valor," or rather "a good tried soldier," approved by deeds of arms to the nation, and enjoying his own confidence and self-respect. But on all this there was one drawback. Naaman "was a leper." And so it is generally. "Everywhere, where there is or seems to be something great and fortunate, there is also some discordant 'but,' which, like a false note in a melody, mars the perfectness of the good fortune. A worm gnaws at the root of everything pertaining to this world; and everything here below contains the germs of death in itself" (Menken). Life is full of compensations. There is no misery without alleviation; no low estate without some gleam of joy or hope to brighten and glorify it; and also no happiness without some concomitant annoyance or discomfort. Now it is domestic trouble, now an unhappy turn of mind, now a recollection of some sin in the past, now an anticipation of some calamity in the future. But, perhaps most frequently, it is ill health, some form of bodily suffering. Naaman's affliction was of the most grievous kind—leprosy! a disease at once painful, unsightly, disgusting, and regarded as a disgrace.

II. SOLACE AND HELP COME TO US FROM THE MOST UNEXPECTED QUARTERS. A "little maid," a foreigner, a captive, a slave, accidentally introduced into his household, and occupying a very humble place in it, perhaps almost unknown by sight to the great lord of the mansion, who has something better to do than to take notice of his wife's attendants—this little maid, humble as she is, and apparently of the least possible consequence, initiates the entire series of events which form the substance of the narrative. She sees her master's sufferings, she is touched by them; she longs to have them assuaged; and she bethinks herself of a possible cure of them. "Would God my lord were with the prophet that is in Samaria!" Perhaps it was a mere vague wish, a thought that rose in the mind, and was uttered without the slightest idea that action would be based on it. But our lightest words may have effects of which we never thought. The "little maid's" gentle aspiration fell on some ear which took note of it; inquiry was made; hope was aroused; and finally action followed. The small accident of an Israelite maid, who knew of Elisha's power to work miracles, being a member of his wife's household, and giving utterance to her feelings of compassion, led on to the great general's cure, and to the glorification of the Name of Jehovah throughout the Syrian nation. The mouse in the fable gave aid, which was of the most vital importance to the lion. We can never tell from what humble friend or dependant we may not receive help in trouble, by precious hints or suggestions, or by effectual fervent prayers, which may be of inestimable service to us.

III. THE GREAT OF THE EARTH A POOR STAY AND SUPPORT. Neither Benhadad King of Syria, nor Joram King of Israel, were really of any help to Naaman in his trouble. Benhadad meant well; but his letter to the King of Israel confused the plain issue, and was not of the slightest practical service. Joram had to acknowledge himself utterly powerless (2 Kings 5:7), and, but for the prophet's interference, would probably have represented to the King of Syria that there was no more help to be obtained for Naaman in Israel than in his own country. Great civil personages are rarely fit to take the lead in matters, which even touch upon religion. They place far too much trust in the cunning devices of mere human policy, and far too little in the force of religious principle and the overruling providence of God. The Magi did not help Christ by bringing him their gifts of gold and frankincense and myrrh. They did but draw Herod's attention to him, and bring his infant life into peril. Herod Antipas did not help John the Baptist. He "heard him gladly" (Mark 6:20), but imprisoned him, and ultimately put him to death. The advice of the psalmist is excellent, "Put not your trust in princes … for there is no help in them" (Psalms 146:3).

IV. OUR BEST HELP FROM RELIGION AND ITS MINISTERS. Naaman might have returned to Damascus in the same condition in which he left it, unhelped, unaided, uncured, but for the existence, and for the action taken by, a minister of God. Men often jeer at ministers, deride them, deny the use of them, call them idlers and supernumeraries, and declare their belief that the world would get on quite as well, or much better, without them; but in times of difficulty and danger, and especially in the time of sickness, they are apt to have recourse to them. A Belshazzar in difficulty seeks to Daniel (Daniel 5:13), a Naaman to Elisha, a Theodosius to Ambrose, a guilty sinner to his parish priest or to the nearest godly minister of his acquaintance. Ministers, it is true, do not now heal diseases; and it is fitting that in sickness the physician should be called in, to begin with. But when the physician can do no more, when he declares the resources of his art exhausted, when death draws near us, then there are but few who despise the aid of the previously contemned servant of God, but few who are not glad to have a minister of God at their bedside, and to receive from his hands the last consolations of religion. How many have been brought by ministerial aid to die in peace and joy, who without it would have lain for days tortured with doubts and fears and misgivings! How many have even been snatched at the last moment like brands from the burning, brought through ministerial influence, even on their death-beds, to a repentance not to be repented of! It is well not to trust beforehand to a death-bed repentance, but to set our house in order while we are still in health. But the example of the thief on the cross shows that, even under the very shadow of death, the mercy of God is not exhausted. A death-bed repentance is always possible; and in bringing it about the assistance to be derived from an experienced minister can scarcely be over-estimated.

V. THE NATURAL MAN A POOR JUDGE OF GOD'S METHODS OF SALVATION. "I thought," said Naaman, "he will surely come out to me," etc. Naaman had made up his mind what the prophet's method would be. He had his own notions concerning the fitness of things, and the mode in which Divine help, if it came at all, would come to him. When his expectations were disappointed, as human expectations on such a subject are likely to be, he was offended, and "turned and went away in a rage" (verse 12). Do not many turn from religion altogether on similar utterly insufficient grounds? They "thought," if God gave a revelation at all, he would give it in this or that way—by a voice from heaven speaking with equal force to all, with the accompaniment of a continuous display of miracles, by the mouth of an immaculate priesthood, or in some way quite different from that in which it has pleased God to give it; and, being disappointed in their expectation, they reject the whole matter, refuse to have anything to do with it, "turn and go away in a rage." "I thought" is all-powerful with them. Well does Menken observe, "This 'I thought' is the most mighty of all mighty things upon earth, and even if it is not the most ruinous of all ruinous things, it is yet certainly the most unfortunate of all unfortunate ones. This 'I thought' brought sin and misery and death into the world; and it prevents redemption from sin and death in the case of thousands! These thousands, if they perish in their opinion, will begin the next life with 'I thought.'"

VI. SECOND THOUGHTS OFTEN THE BEST. It is never too late to amend. To pride one's self on absolute consistency and unchangingness is the height of folly in a being who is not, and knows he is not, omniscient. Our first thoughts must often be mistaken ones, and in such cases it is at least possible that our second thoughts may be better. Moreover, second thoughts may be suggested from without, and may come from those who are far wiser than ourselves. Naaman showed his good sense in giving up his original intention and adopting the advice of his servants. To have persisted for consistency's sake would have been foolish obstinacy, and would have resulted in his remaining a leper and an idolater to the day of his death.

VII. A TIME FOR ALL THINGS—A TIME TO GET, AND A TIME TO LOSE. "The laborer is worthy of his hire." Ministers cannot live on air any more than other people. There is a time when, and there are circumstances under which, it is lawful for them to receive such an amount of this world's goods as they need, or even such an amount as is offered to them. For any surplus which they receive beyond their needs they are trustees, bound to expend such surplus as they deem best for the honor of God and the benefit of man. Prophets were entitled to accept gifts of those who consulted them (1 Samuel 9:7, 1 Samuel 9:8), and Elisha himself took without hesitation the twenty loaves from the man of Baal-shalisha. But when Naaman made his offer, Elisha felt that it was "a time to lose." He had to show that "the gift of God could not be purchased with money;" he had to impress it on an ignorant but intelligent heathen, that Jehovah was a God not like other gods, and that his prophets were men not like other men. He had to teach the doctrine of free grace. His example should be a lesson to ministers, that not every gift, even though it be offered by a willing heart, ought to be accepted. There are times when a minister should decline a testimonial, an augmentation of stipend, the donation of a new pulpit, or a new organ, and when he should be glad to "lose" them for the furtherance of higher objects.

VIII. GRATITUDE FOR TEMPORAL BLESSINGS BEST SHOWN BY OUR TURNING TO GOD. When Naaman found that the prophet would receive no gift at his hand, he acquiesced, and resolved to show his gratitude for the great blessing which he had received in another way. He would thenceforth offer neither burnt offering nor sacrifice unto any other god, but only unto the Lord (verse 17). It was a noble resolve. It might offend his sovereign, it might hamper his promotion, it might deprive him of court favor. Still, he did not hesitate; he made the resolution, and he proclaimed it. Whether he kept it faithfully or no, we are not told; we know nothing of his after-life; the curtain drops on him as he departs to his own country. But, so far as the history is carried, it shows him faithful and true. He bears off his two mules' burden of earth. He means no more to worship Rimmon. He will acknowledge and worship one God only, Jehovah. There may be weakness in the compromise with conscience, which he proposes in verse 18; but it is a pardonable weakness in one bred up a heathen. At any rate, he does right, and sets us a good example, in his resolute turning to Jehovah, as the true Source of the blessing, which he has received, and as therefore deserving henceforth of all his worship and all his gratitude.

2 Kings 5:20-27

The lessons taught by the sin and punishment of Gehazi.

Gehazi's is a sad case, but a not unusual one; the case of a person brought into close contact with a high form of moral excellence and spirituality, who, instead of profiting by the example, willfully casts it aside, and adopts a low standard of life and conduct—a standard which always tends to become lower. The first lesson to be learnt from his case is this—

I. IF CONTACT WITH EXCELLENCE FAIL TO RAISE US, IT WILL SINK US, IN THE MORAL SCALE. The two disciples closest to our Lord seem to have been St. John and Judas Iscariot. The one leant upon Jesus' breast; the other dipped with him habitually ( τὸν βάπτοντα μετ ἐμοῦ ἐν τῷ τρυβλίῳ) in the dish (Mark 14:20). The one was exalted to a spirituality rarely attained by man; the other sank to such a condition that his Lord said of him, he "is a devil" (John 6:70). Both elevation and degradation are equally natural. The one comes from the imitation of the high example before us; the other from resisting the impulse to such imitation. If we resist impulses to good, we do ourselves irreparable harm; we blunt our consciences, harden our hearts, render ourselves less sensitive to good influences forever after. And the longer the contact with goodness continues, the higher the exaltation, or the lower the deterioration, of our nature. Gehazi had been for years Elisha's servant. He had been on the closest terms of intimacy with him. He had witnessed his patience, his self-denial, his gentleness, his kindness, his zeal for Jehovah. But the only effect had been to harden him in evil. He had grown proud and contemptuous, as shown by his calling Naaman "this Syrian" (verse 20), a swearer (verse 20), covetous, untruthful, careless of his master's honor, secretive (verse 24), shameless. He had no sense of God's watchful eye and continual presence, no respect or love for his master, no care for what Naaman and the other Syrians would think of him. He thus did as much as in him lay to ruin his master's projects, and to lower him in the esteem of those whose good opinion he knew his master valued, Another lesson to be drawn from the narrative is the following:—

II. ONE SIN LEADS ON TO ANOTHER BY A SEQUENCE WHICH IS ALMOST INEVITABLE. Gehazi begins with covetousness. He cannot see the great wealth of Naaman, the wedges of silver and gold, and the large bales of rich stuffs, without a keen desire to obtain possession of a portion. He hopes that his master will spoil the Syrian, and not spare him; in that case he may contrive to get a share in the advantage. His master's refusal, no doubt, seems to him mere folly, quixotism—almost madness. He sets his clever wits to work, and soon frames a scheme by which his master's intentions shall be frustrated. The scheme, as any scheme must under such circumstances, involves him in lying; nay, in a whole heap of lies. He tells a circumstantial tale in which there is not a single word of truth. The tale runs glibly off his tongue, and easily deceives the foreigner, who is not of a suspicious temper. Gehazi is completely successful, obtains even more than he had ventured to ask; hides it away without any difficulty, and thinks that all is over. But all is not over. "Whence comest thou, Gehazi?" sounds in his ears; and he must either confess all or, directly and unmistakably, lie to his master. Of course, the lie is resolved upon; his previous conduct has so demoralized him, that we cannot even imagine him to have hesitated. The direct falsehood to his master, which he would fain have avoided, has to be uttered: "Thy servant went no whither." Facilis descensus Averni. The only security against a moral decline as grievous as Gehazi's is not to enter upon it, not to take the first step. Principiis obsta. Check evil tendencies at once, and the fatal sequence need never be entered upon. Gehazi's punishment has also its lesson. He had gained his coveted wealth; the prophet could not take it from him. He was a rich man, and might carry out all his far-reaching schemes of proprietorship, and lordship over others. But what will it all profit him, if he is to be, to the end of his days, a leper? The apples of Sodom, so "fair to view," are felt and known to be worthless, when they "turn to ashes on the lips." So was it with him; and so is it, commonly, with those who pursue a course similar to his. The prosperity acquired by fraud has within it a taint of rottenness. There is "a little rift within the lute"—a drawback of some kind or other, which deprives the prosperity of all its value, and makes the wealthy prosperous man a miserable wretch. If he escape external calamity, he will, at any rate, not escape the worm of remorse, which will cat into his heart, and poison his cup of pleasure.

2 Kings 5:1-3

The captive Israelitish maid.

There are four personages that stand out with special prominence in this chapter, from each of which important lessens may be learned. These are—the little Hebrew maid; Naaman, the commander-in-chief of the Syrian army; the Prophet Elisha; and Gehazi, the prophet's servant. We shall speak first of the little maid.

I. THIS LITTLE MAID DID NOT FORGET HER RELIGION WHEN SHE WENT FROM HOME. We see that, though in a foreign land, she still thought of her fathers' God and of his prophet. That is an important lesson in these days, when traveling has become so common. The motto with a great many professing Christians seems to be that when they are at Rome, they must do as Rome does. When they travel on the continent, they keep the continental Sunday, just as if the same God was not looking clown upon them there as at home, just as if the Lord's day was not the Lord's day everywhere, and as if there were not good Christian people on the continent who valued the day as a day of rest and worship. Mr. Ruskin wrote some pointed words lately in reference to the way Christian people seem to forget their religion when they go abroad. He asked them to count up their expenditure on railway fares and sight-seeing, on guides and guide-books, on luxuries and photographs; and then to ask themselves how much they had spent in donations to the poor Churches of France and Belgium, or of the Waldenses in Italy. Happily, all travelers are not like this. Many Christian tourists like to find a Sunday blessing, and to hear a word of refreshing, in some little country church among the hills of Scotland or of Switzerland, or in the quiet chapel amid the pleasure-seeking crowds of Paris. But how many there are who look up their religion when they turn the key in their house-door, and, however careful they may be of taking guide-books and other provisions for the journey, never dream of putting a Bible in the trunk! No matter where we go, let us take our religion with us, as Joseph took his into Egypt, as Daniel took his into Babylon, as this little Hebrew maid took hers into Syria. This little maid had strong inducements to give up her religion. No doubt it would have pleased her master and mistress if she had worshipped their gods. They might have said that her worship of any other God was an impertinence, a sort of suggestion that they were doing wrong. But she listens to the voice of conscience and of duty rather than to the voice of worldly policy and expediency. It is a message to all who are in the employment of others. Never sacrifice principle for place. Never sacrifice the favor of God for the favor of man. Your employer pays for your labor; he does not buy your conscience. If ever attempts are made to tamper with your conscience, be it yours to answer, "We ought to obey God rather than man." Trust God for the consequences. Trust him to provide for you. "In all thy ways acknowledge him, and he shall direct thy paths."

II. THIS LITTLE MAID DID NOT RENDER EVIL FOR EVIL. She had been torn from her home and from her native land by the rude hands of Syrian soldiers. Perhaps her father had fallen beneath the enemy's sword. Yet we do not find her cherishing a spirit of vindictiveness or revenge. Instead of rejoicing to see her captor suffer, she pities him. She longs that he may be healed of that terrible and loathsome disease. Have we never exulted in the sufferings of others? Have we never felt a secret thrill of gratification when some misfortune has befallen one with whom we were at variance? Such a spirit, the spirit of revenge, however natural it may be, is not the spirit of Christ. He bids us do unto others as we would wish them to do unto us. The Christ-like spirit is to love our enemies, to bless them that curse us, to do good to them that hate us, and to pray for them that despitefully use us and persecute us.

III. THE LITTLE MAID WAS BUT YOUNG; YET, BY DOING WHAT SHE COULD, SHE BECAME A BLESSING TO OTHERS. She did not say to herself, "I am but young; there is nothing I can do" She did not wait for some great thing to do. But she just did the work that lay nearest her. She saw a way in which she might be useful, and she took the opportunity at once. She said to her mistress, "Would God my lord were with the prophet that is in Samaria! for he would recover him of his leprosy." That was all. She just told of where the blessing of health was likely to be found.

1. This is a lesson for young people, for the children. None of you is too young to do something for Jesus. Jesus has some work for every one of you to do. It may be his work for you that you should conquer some sinful passion, some evil habit. It may be his work for you that you should stand up for him and his Word among bad companions; or that by your own quiet and gentle life, and loving disposition and kind deeds, you should show how good it is to be a Christian. Do the work that lies nearest. If you are at school or college, and find your studies irksome, and long to get free to work at your own will and pleasure; if you are learning your business, and find it a drudgery;—remember that just here Christ has a work for you to do. These difficulties have to be mastered. Master them, and then you will show your fitness for mastering far greater difficulties. "He that is faithful in that which is least is faithful also in much."

2. It is a lesson for young and old. What are you doing to be a blessing to others? Is there not some sick person to whom you might read, some poor family that you might visit occasionally with some of the comforts of life, some tempted one to whom you might speak a word of help and encouragement, some backslider to whom you might speak a word of kindly warning, some careless, godless one whom you might urge to flee from the wrath to come? And if you can do but little for the sinner and the godless yourself, perhaps you can do as the little maid did—tell them where blessing is to be found, and invite them to come to the house of God. There is no need for rivalry between different Christian communities. There are godless people enough to fill all the places of worship, if only Christian people would stir themselves and go out into the streets and lanes, into the highways and hedges, and, by the power of irresistible persuasion, compel them to come in. Don't trouble yourself by thinking of your own fitness or unfitness. Are you willing to be of use in Christ's work? Are you anxious to be a blessing to others? That is the great question. If so, Jesus will do the rest. He will make you a vessel unto honor, sanctified, meet for the Master's use.

IV. THE SECRET OF THIS LITTLE MAID'S FAITHFULNESS AND USEFULNESS WAS HER STRONG AND SIMPLE FAITH. She could be faithful to God, because she believed in God. She believed that God would take care of her when she was faithfully serving him. She could be useful to others because, though she was a captive and had no means to help them, she knew of One who had. She had faith in God. She knew that God was with Elisha, and therefore she had no doubt about Elisha's success. Yes; it is faith we want, if we are to be useful. We say we believe a great many things. But how do we believe them? Where is our faith in God's promises shown in our patience under difficulties and trials and discouragements? Where is our faith in God's promises shown by our liberality to his cause? Where is our faith in God's promises shown by our work done for Christ? If our faith in God is real, it will show itself in every detail of our daily life; it will overflow in acts of usefulness and love.—C.H.I.

2 Kings 5:4-19

Naaman the Syrian.

This case of Naaman is an illustration of the imperfection that there is in all things human. Naaman was commander-in-chief of the Syrian army. Not only so, but he had seen service. He had won his spurs in active warfare. He had led his troops to victory. "By him the Lord had given deliverance to Syria" Hence, as we read, "he was a great man with his master, and honorable." No doubt he had been greeted on his return from battle, as victorious generals were greeted then and are greeted still, with the triumphant shouts of a joyful and exultant multitude. His cup of happiness was almost full. But there was one element of trouble that mingled with his joy. "But he was a leper." That little word "but," how significant it is! We should all be happy, but for something. Our plans would all be successful, but for something. We should all be very good, but for some inconsistency, some failing, some besetting sin. Here is a very good man, but he has such a bad temper. There is a very kind woman, but she has such a bitter tongue. Here is a very good man, but he is so stingy and so selfish. Here is a man who would be very useful in the Church of Christ, but he is so worldly minded. Here is a good preacher, but he doesn't just practice what he preaches. These little "buts" have their uses. They keep us, or they ought to keep us, humble. We ought not to be very proud of ourselves, we ought not to be very hard on others, when we think of that ugly sin of our own. But most of all, these "buts" ought to be the means of driving us, as Naaman's leprosy was the means of driving him, nearer to God. That almighty hand can alone weed the evil forces out of our nature, and bring us into conformity to his own heavenly likeness.

I. NAAMAN'S PRIDE. Kings sometimes, like other people, do stupid things. The Hebrew maid had spoken of the prophet that was in Israel, as being able to cure her master of his leprosy. But the King of Syria sends a letter to the King of Israel, saying, "I have sent Naaman my servant unto thee, that thou mayest recover him of his leprosy." The King of Syria may have meant nothing more than this, that the King of Israel might bring about Naaman's recovery by sending him to the prophet; but the King of Israel took the words as an attempt to pick a quarrel with him, and rent his clothes in anger and passion. Very often great and destructive wars have arisen from much more trifling causes—from the folly or incapacity, the rashness or stubbornness, the pride or the passion, of rulers. How thankful we should be for a wise and prudent sovereign, when we think how much harm a foolish sovereign can do! After Elisha heard of the King of Israel's absurd and childish display of anger and dismay, he sent to him, saying, "Wherefore bast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel." So Naaman came with all the pomp and grandeur of a great Oriental general, and stood at the door of Elisha's house. Elisha is not overawed by this display of magnificence. He does not hasten forth and make a humble obeisance to the man of rank. He knew what respect was due to authority and station; but just then he had to do with Naaman the man, with Naaman the leper, and not with Naaman the general, As the servant of God, it is his duty to benefit Naaman's soul as well as his body, and the first thing he must do is to humble him. Naaman's leprosy was an enemy to his happiness. But he had a far worse enemy in his own heart. That was pride. How hard it was to expel it we shall see. Elisha did not go himself to speak to Naaman, but sent a messenger. That was bad enough for Naaman's pride. And this was the message that he sent: "Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean." That was worse. How keenly Naaman felt it we see in his action and his words. He turned away from the place in a rage, perhaps swearing at his servants to get out of his way, 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." His leprosy had not humbled his pride. Here he was-come all the way from Syria just for the one purpose of getting cured; and yet he turns away from the only person who could cure him, because he does not pay him sufficient court, and does not flatter his vanity. How unreasonable was Naaman's pride! How unreasonable is pride in any one! And yet it is a common failing. There are very few of us without a little of it. Bishop Hooker says, "Pride is a vice which cleaveth so fast unto the hearts of men, that if we were to strip ourselves of all faults, one by one, we should undoubtedly find it the very last and hardest to put off." What have any of us to be proud of? Has the sinner any reason to be proud? He is walking on the broad way that leadeth to destruction. Not a journey, not a prospect, to be proud of, certainly! Has the saint any reason to be proud? Surely not. It is by the grace of God he is what he is. "Not of works, lest any man should boast." No true child of God has ever had a proud heart. Look at the humility of the Apostle Paul. Early in his Epistles he speaks of himself as "the least of the apostles;" later on he calls himself "less than the least of all saints;" while the latest description he gives of himself is "the chief of sinners." Such was Paul's estimate of his own character, the more he looked at it in the light of God's holy Law, and in the light of the cross of Jesus. The longer he lived, the more humble he became. "God resisteth the proud, but giveth grace to the humble." Away, then, with pride! Away with pride of riches! away with pride of rank! away with pride of learning! away with pride of beauty in the face that is made of clay! away with pride from every Christian heart! away with pride from the house of God! away with pride from all departments of Christian work! away with pride towards our fellow-men! Let us follow in the footsteps of him who was meek and lowly in heart.