II. THE SLAVE-GIRL'S ADVICE. It was God's design to show mercy to Naaman, for his own glory, as well as for a testimony that the Gentiles were not outside the scope of his grace. The instrument in accomplishing that design was a little Hebrew maid.
1. Her presence in Naaman's house. She had been taken in a marauding expedition, and brought to Syria as a captive. Sold, perhaps, like Joseph, in the slave-market, she had been purchased as an attendant for Naanaan's wife. Her presence in the great captain's household was thus:
2. Her helpful suggestion. Slave though she was, the little maid was in possession of a secret which the great Naaman did not know, and which was worth "thousands of gold and silver" (Psalms 119:72) to him. She dropped a hint to her mistress, "Would God my lord were with the prophet that is in Samaria!" etc. Her suggestion was indicative of:
We learn from this part of the story
III. THE ARROGANT KING'S EPISTLE. The news of what the little maid had said soon spread abroad, and came first to the ears of Naaman, then to the ears of the King of Syria (Benhadad?).
1. The King of Syria's epistle. The monarch valued his general, and was ready to take any steps to further his cure. Accordingly, he indited a letter, and sent Naaman with it, with much pomp and state, to the King of Israel (Jehoram?). He sends:
2. The King of Israel's distress. When the King of Israel read the communication, he was both indignant and distressed. As he viewed the letter, it was:
2 Kings 5:8-19
The story of Naaman: 2. The suggestive cure.
The cure which Naaman came to seek was, nevertheless, obtained by him. We have here—
I. THE INTERPOSITION OF ELISHA. Naaman was on the point of being sent away, when Elisha interposed. God's prophet vindicates God's honor.
1. Elisha sends to the king. "He sent to the king, saying, Wherefore hast thou rent thy clothes?" etc; His words were:
2. Naaman comes to Elisha.
His horses and chariot drive up to Elisha's door. The great man has no thought of descending to ask the prophet's blessing. He waits till he comes out to him. He is the man of rank and wealth, whom Elisha should feel honored in serving. But Elisha does not come out. Not in this spirit are cures obtained at the hand of God. Naaman must be taught that gold, silver, horses, chariots, rank, avail nothing here. To be saved the highest must become as the humblest. Pride must be expelled (Philippians 3:7, Philippians 3:8).
II. THE MODE OF CURE.
1. Elisha's direction. Instead of himself appearing, Elisha sent a messenger to Naaman, directing him to wash seven times in Jordan, and he would be clean. The means of cure was:
2. Naaman's anger. "Naaman was wroth, and went away." The causes of his anger were:
3. Naaman's obedience. Thus a second time the blessing was nearly missed—this time through his own folly and obstinacy. But, fortunately, a remonstrance was addressed to him, and he proved amenable to reason.
III. NAAMAN'S GRATITUDE AND PIETY. What joy now filled the heart of the newly cleansed Naaman! How clearly he saw his former folly! How glad he was that he had not allowed his anger to prevail against the advice of his servants and his own better reason! At once he returned to Elisha; and it was very evident that his heart was overflowing with gratitude, and that he was a changed man. Like the leper in the Gospel, he returned "to give glory to God" (Luke 17:17, Luke 17:18). Gratitude is most becoming in those who have received great mercies from God. Salvation awakens joy; gratitude prompts to consecration—not in order to salvation, but as the result of it, man becomes "a new creature" (2 Corinthians 5:17). We observe:
1. His acknowledgment of God. "Behold, now I know that there is no God in all the earth, but in Israel." This is not a comparative statement, but an absolute one. Naaman is convinced that the gods of the heathen are nullities, and that the God of Israel is the only true God. He was brought to this acknowledgment through the great miracle God had wrought upon him. It is God's mighty acts in and for men which give the best evidence of his existence.
2. His offer of reward. It was no longer the heathenish notion of purchase, but a pure motive of gratitude, which led Naaman to press the wealth he had brought upon Elisha. The prophet, however, had no desire for his goods. With an emphatic asseveration, he declared that he would accept nothing.
3. His determination to worship. If he cannot persuade Elisha to accept gifts, he himself will become a suppliant, and ask a favor from the prophet. He entreats that he may be permitted to take with him two mules' burden of earth of the Holy Land, that he may form an altar for the worship of Jehovah; for he is resolved henceforth to worship him only. This was granted. His altar would connect his sacrifices with the land which God had chosen as the place of his special habitation. Real religion will express itself in acts of worship. It will not content itself with cold recognition of God. It will build its altars to Jehovah, in the home, in the closet, in the church, and in the chief places of concourse.
4. His religious scruple. One point alone troubled him. In attending his royal master, it would be his duty to wait on him in his state visits to the temple of Rimmon, and, as his master leaned on his hand in bending before that idol, he would be under the necessity of seeming to bend before it, and yield it obeisance also. He asked that the Lord might pardon him in this thing. Elisha bade him go in peace.
2 Kings 5:20-27
The story of Naaman: 3. Gehazi's falsehood.
In Elisha's company we might have expected only honor, integrity, truthfulness. But the society of the good will not of itself make another good. Hypocrisy can cover a foul interior. A fair outward seeming can cloak a heart ruled by very evil principles. In the first apostolic band there was a Judas. In Elisha's service there was a Gehazi. The sin of both was covetousness. The offspring of covetousness in Gehazi's ease was hypocrisy and falsehood.
I. COVETOUSNESS PROMPTING FALSEHOOD.
1. His reproach of his master. When Naaman was gone, Gehazi indulged in reflections on his master's conduct. It did not at all commend itself to him. "Behold, my master has spared Naaman this Syrian, in not receiving at his hands that which he brought," etc. Such generosity seemed absurd. It was a chance missed which might never come again. Fantastic scruples were all very well, but when they led to the loss of a fortune, they were greatly to be reprobated. What scruple need there have been in any case about spoiling a foreigner? Covetousness generally sees only the money consideration. When great gain is at stake, the man is held to be a fool who allows religious or sentimental considerations, or even ordinary moral scruples, to stand in the way.
2. His covetous determination. If his master has acted foolishly, he will not imitate his example. It is not yet too late, with a little art, to repair the damage. He will hurry after the Syrian, and obtain something from him. "As the Lord liveth"—mark the profane mixing up of religion and impiety—"I will run after him, and take somewhat of him." Morality goes down before the greed of gain.
3. His unblushing falsehood.
II. GRATITUDE DICTATING LIBERALITY. The willing response made by Naaman to what he took to be Elisha's request is the bright side of this otherwise discreditable incident.
1. He doubled what was asked. "Be content, take two talents." He was glad to get an opening for forcing some acknowledgment of his gratitude on Elisha.
2. He sent two of his servants back with the sacks of silver and the raiment. What he did, he did handsomely. He gave every token he could of his desire to oblige Elisha.
3. Gehazi relieved the servants when they came near the house, and had the treasure smuggled into the house, and safely hid. This was the part of the business in which there lay some risk of detection; but it was securely managed, and Gehazi no doubt breathed a sigh of relief when he saw the valuables carefully stowed away. His treasure was as safely concealed as Achan's wedge of gold, and two hundred shekels of silver, and goodly Babylonish garment (Joshua 7:21). But it was to prove as great a curse. Meanwhile, light in conscience, glad in heart, and pleased at having been permitted to bestow even this small gift (comparatively) on Elisha, Naaman sped on his way home. He probably never knew how he had been deceived.
III. JUSTICE DECREEING PENALTY. Gehazi's act, however, skillfully concealed as it was from human view, was not to remain unpunished. God knew it. Gehazi had forgotten this. God is the one factor, which the wicked leave out of their calculations, and he is the most important of all. David was careful to conceal his crime with Bathsheba; but it is written, "The thing that David had done displeased the Lord" (2 Samuel 11:27).
1. Gehazi's hypocrisy. He went calmly in, and stood before his master, as if nothing had happened. There is, as above stated, a perfection in this villainy which shows that it was not a first offence. But there comes a point when men's sins find them out. They gain courage by repeated attempts, and by-and-by take a step too far. What they think is their master-stroke proves their ruin.
2. Elisha's challenge. What had happened had not been "hid" from Elisha. The Lord had showed it to him. His heart had gone with Gehazi, and he had seen Naaman turning from his chariot to meet him. He now challenged him with his conduct. He:
3. The judgment of leprosy. By a just retribution, the leprosy of Naaman, which had been taken from him from miracle, is now by miracle rut on Gehazi and his seed forever (cf. Exodus 20:5). There is a symmetry—a relation of fitness—often observable in God's retributions (Genesis 9:6; 1:7; Esther 7:9, Esther 7:10; Matthew 7:2; Matthew 26:52, etc.), Little would Gehazi's wealth delight him with this loathsome and accursed disease upon him. Men make a wretched bargain who for wealth's sake barter away peace with God, purity of conscience, inward integrity, and their soul's honor, They may obtain gain, but they are smitten with a leprosy of spirit which is their ruin. Covetousness in the heart is already a leprosy. The outward leprosy, in Gehazi's case, was but the external sign of what internally already existed.—J.O.
2 Kings
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