2 Re 5:17 Commento

Two more of Elisha's miracles are recorded in this chapter. I. The cleansing of Naaman, a Syrian, a stranger, from his leprosy, and there, 1. The badness of his case (Kg2 5:1). 2. The providence that brought him to Elisha, the intelligence given him by a captive maid (Kg2 5:2-4). A letter from the king of Syria to the king of Israel, to introduce him (Kg2 5:5-7). And the invitation Elisha sent him (Kg2 5:8). 3. The method prescribed for his cure, his submission, with much ado, to that method, and his cure thereby (Kg2 5:9-14). 4. The grateful acknowledgments he made to Elisha hereupon (Kg2 5:15-19). II. The smiting of Gehazi, his own servant, with that leprosy. 1. Gehazi's sins, which were belying his master to Naaman (Kg2 5:20-24), and lying to his master when he examined him (Kg2 5:25). 2. His punishment for these sins. Naaman's leprosy was entailed on his family (Kg2 5:26, Kg2 5:27). And, if Naaman's cure was typical of the calling of the Gentiles, as our Saviour seems to make it (Luk 4:27), Gehazi's stroke may be looked upon as typical of the blinding and rejecting of the Jews, who envied God's grace to the Gentiles, as Gehazi envied Elisha's favour to Naaman.

INTRODUCTION TO 2 KINGS 5 This chapter gives an account of the leprosy of Naaman the Syrian, and of the cure of it by Elisha; how he came to hear of him, and the recommendation he had from the king of Syria to the king of Israel, Kg2 5:1, who, coming to Elisha's house, was ordered to dip himself seven times in Jordan, which made him depart in wrath; but one of his servants persuaded him to do it, and he did, and was cured, Kg2 5:9, upon which he returned to Elisha, and offered him a present, which he refused, Kg2 5:15 but Gehazi, his servant, ran after him with a lie in his mouth, and obtained it, and returned to his master with another, for which he was smitten with the leprosy of Naaman, Kg2 5:20.

And Naaman said, shall there not then, I pray thee, be given to thy servant two mules' burden of earth..... Not that he desired of Elisha that he would suffer his servant Gehazi to receive a present as much as two mules could carry; but inasmuch as the prophet refused a present from him, his servant, he asks a favour of him, that he would permit him to take with him, out of the land of Israel, as much earth two mules could carry, that is, to make an altar of earth, as the next words indicate: but as he might have this any where without the prophet's leave, some Jewish writers (o) think he requested it from his own house, and from the place his feet trod on, as conceiving in a superstitious way that there was a sort of holiness in it; or however, that wheresoever he had it, if with the prophet's leave, a blessing would go with it, or that would be a sort of a consecration of it; and having an altar made of the earth of this land, would show that he was in the faith of the same God, and performed the same worship to him Israel did: for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the Lord: hence the Jews say, he became a proselyte of righteousness (p), embraced the true religion, and the worship of the true God, according to the laws given to Israel; and the following words, rightly understood, confirm the same. (o) Ben Gersom & Abarbinel in loc. (p) Shalshalet Hakabala, fol. 11. 2.

Naaman the Aramean asked for some dust from the promised land in order to cause the shame of Israel, as I think, so that they might be ashamed that a stranger believed that even the dust of their land was filled with God, while the Hebrews did not even believe that God dwells in the prophets.

The history of Naaman, captain of the host of the king of Syria, a leper; who was informed by a little Israelitish captive maid that a prophet of the Lord, in Samaria, could cure him, Kg2 5:1-4. The king of Syria sends him, with a letter and rich presents, to the king of Israel, that he should recover him of his leprosy, Kg2 5:5, Kg2 5:6. On receiving the letter, the king of Israel is greatly distressed, supposing that the Syrian king designed to seek a quarrel with him; in desiring him to cleanse a leper, when it was well known that none could cure that disorder but God, Kg2 5:7. Elisha, hearing this, orders Naaman to be sent to him, Kg2 5:8. He comes to Elisha's house in great state, Kg2 5:9. And the prophet sends a messenger to him, ordering him to wash in Jordan seven times, and he should be made clean, Kg2 5:10. Naaman is displeased that he is received with so little ceremony, and departs in a rage, Kg2 5:11, Kg2 5:12. His servants reason with him; he is persuaded, goes to Jordan, washes, and is made clean, Kg2 5:13, Kg2 5:14. He returns to Elisha; acknowledges the true God; and offers him a present, which the prophet refuses, Kg2 5:15, Kg2 5:16. He asks directions, promises never to sacrifice to any other god, and is dismissed, Kg2 5:17-19. Gehazi runs after him, pretends he is sent by his master for a talent of silver and two changes of raiment; which he receives, brings home, and hides, Kg2 5:20-24. Elisha questions him; convicts him of his wickedness; pronounces a curse of leprosy upon him, with which he is immediately afflicted; and departs from his master a leper, as white as snow, Kg2 5:25-27.

Shall there not then, I pray thee - This verse is understood two different ways. I will give them both in a paraphrase: - 1. Shall there not then be given unto thy servant [viz., Naaman] two mules' burden of this Israelitish earth, that I may build an altar with it, on which I may offer sacrifices to the God of Israel? For thy servant, etc. 2. Shall there not be given to thy [Elisha's] servant [Gehazi] two mules' burden of this earth? i.e., the gold and silver which he brought with him; and which he esteemed as earth, or dust, in comparison of the cure he received. For thy servant [Naaman] will henceforth, etc. Each of these interpretations has its difficulties. Why Naaman should ask for two mules' burden of earth, which he might have taken up any where on the confines of the land, without any such liberty, is not easy to see. As to the prophet's permission, though the boon was ever so small, it was not his to give; only the king of Israel could give such a permission: and what sort of an altar could he build with two mules' burden of earth, carried from Samaria to Damascus? If this be really the meaning of the place, the request was exceedingly foolish, and never could have come from a person enjoying the right use of his reason. The second opinion, not without its difficulties, seems less embarrassed than the former. It was natural for Naaman to wish to give something to the prophet's servant, as the master had refused his present. Again, impressed with the vast importance of the cure he had received, to take away all feeling of obligation, he might call two or ten talents of silver by the name of earth, as well as Habakkuk, Hab 2:6, calls silver and gold thick clay; and by terms of this kind it has been frequently denominated, both by prophets and heathen writers: "Tyrus heaped up silver as the dust, and fine gold as the mire of the streets;" Zac 9:3. And the king made silver and gold at Jerusalem as stones; Ch2 1:15. Which is agreeable to the sentiments of the heathen: Χρυσος τις κονις εστι, και αργυρος, Gold and silver are only a certain kind of earth. - Arist. Eth. Nicomach. Should it be said, The gold and silver could not be two mules' burden; I answer, Let the quantity that Naaman brought with him be only considered, and it will be found to be as much, when put into two bags, as could be well lifted upon the backs of two mules, or as those beasts could conveniently carry. The silver itself would weigh 233lbs. 9oz. 15 1/2dwts., and the gold 1,140lbs. 7oz. 10dwts.; in the whole 1,3741bs. 50Z. 5 1/2dwts. Troy weight. Should it be objected that, taken in this sense, there is no visible connection between the former and latter clauses of the verse, I answer that there is as much connection between the words taken in this sense as in the other, for something must be brought in to supply both; besides, this makes a more complete sense than the other: "Shall there not, I pray thee, be given to thy servant two mules' burden of this silver and gold, [to apply it as he may think proper; I regard it not], for thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods, [for the cure he has now received; or by way of worship at any time]; but unto Jehovah." The reader may choose which of these interpretations he pleases.

NAAMAN'S LEPROSY. (Kg2 5:1-7) Naaman, captain of the host of the king of Syria, was a great man with his master--highly esteemed for his military character and success. and honourable--rather, "very rich." but he was a leper--This leprosy, which, in Israel, would have excluded him from society, did not affect his free intercourse in the court of Syria.

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