2 Re 5:27 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.

The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever,.... As long as any of his race remained; as through his covetousness he had his money, so for his punishment he should have his disease: and he went out from his presence; as one ashamed and confounded, and discharged from his master's service: a leper as white as snow; a leprosy of which colour is the worst, and is incurable. Next: 2 Kings Chapter 6

After Gehazi had come back from his meeting with Naaman, he entered Elisha’s house, and [the prophet] asked him, according to custom, why he had moved away from him. “Where do you come from?” he said to Gehazi. He said this on purpose, so that the justice of the judgment passed on his sin might be evident. If Gehazi repented and swore, he would have been forgiven; but if he denied that he had secretly received money, the leprosy of Naaman would cover him conspicuously.

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.

The leprosy of Naaman - shall cleave unto thee - Thou hast got much money, and thou shalt have much to do with it. Thou hast got Naaman's silver, and thou shalt have Naaman's leprosy. Gehazi is not the last who has got money in an unlawful way, and has got God's curse with it. A leper as white as snow - The moment the curse was pronounced, that moment the signs of the leprosy began to appear. The white shining spot was the sign that the infection had taken place. See on Lev 13:2 (note), and the notes at Lev 13:58 (note). 1. Some have thought, because of the prophet's curse, The leprosy of Naaman shall cleave unto thee and thy seed for ever, that there are persons still alive who are this man's real descendants, and afflicted with this horrible disease. Mr. Maundrell when he was in Judea made diligent inquiry concerning this, but could not ascertain the truth of the supposition. To me it appears absurd; the denunciation took place in the posterity of Gehazi till it should become extinct, and under the influence of this disorder this must soon have taken place. The for ever implies as long as any of his posterity should remain. This is the import of the word לעולם leolam. It takes in the whole extent or duration of the thing to which it is applied. The for ever of Gehazi was till his posterity became extinct. 2. The god Rimmon, mentioned Kg2 5:18, we meet with nowhere else in the Scriptures, unless it be the same which Stephen calls Remphan. See Act 7:43 (note), and the note there. Selden thinks that Rimmon is the same with Elion, a god of the Phoenicians, borrowed undoubtedly from the עליון Elion, the Most High, of the Hebrews, one of the names of the supreme God, which attribute became a god of the Phoenicians. Hesychius has the word Ῥαμας Ramas, which he translates ὁ ὑψιστος Θεος, the Most High God, which agrees very well with the Hebrew רמון Rimmon, from רמה ramah, to make high or exalt. And all these agree with the sun, as being the highest or most exalted in what is called the solar system. Some think Saturn is intended, and others Venus. Much may be seen on this subject in Selden De Diis Syris. 3. Let us not suppose that the offense of Gehazi was too severely punished. 1. Look at the principle, covetousness. 2. Pride and vanity; he wished to become a great man. 3, His lying, in order to impose on Naaman: Behold even now there be come to me, etc. 4. He in effect sells the cure of Naaman for so much money; for if Naaman had not been cured, could he have pretended to ask the silver and raiment? 5. It was an act of theft; he applied that to his own use which Naaman gave him for his master. 6. He dishonored his master by getting the money and raiment in his name, who had before so solemnly refused it. 7. He closed the whole by lying to his master, denying that he had gone after Naaman, or that he had received any thing from him. But was it not severe to extend the punishment of his crime to his innocent posterity? I answer, it does not appear that any of Gehazi's children, if he had any prior to this, were smitten with the leprosy; and as to those whom he might beget after this time, their leprosy must be the necessary consequence of their being engendered by a leprous father. Reader, see the end of avarice and ambition; and see the truth of those words, "He that Will be rich, shall fall into temptation, and a snare, and into divers hurtful lusts which drown men in destruction and perdition." - St. Paul. 4. We have already remarked the apparently severe and manifestly kind providence of God in this business. 1. A marauding party was permitted to spoil the confines of the land of Israel. 2. They brought away, to reduce to captivity, a little maid, probably the hope of her father's house. 3. She became Naaman's property, and waited on his wife. 4. She announced God and his prophet. 5. Naaman, on the faith of her account, took a journey to Samaria. 6. Gets healed of his leprosy. 7. Is converted to the Lord; and, doubtless, brought at least his whole family to believe to the saving of their souls. What was severe to the parents of the little maid was most kind to Naaman and his family; and the parents lost their child only a little time, that they might again receive her with honor and glory for ever. How true are the words of the poet! "Behind a frowning providence he hides a smiling face." And see the benefits of a religious education! Had not this little maid been brought up in the knowledge of the true God, she had not been the instrument of so great a salvation. See my sermon on this subject Kg2 5:12 (note).

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.

leper as white as snow--(See on Lev 13:3). This heavy infliction was not too severe for the crime of Gehazi. For it was not the covetousness alone that was punished; but, at the same time, it was the ill use made of the prophet's name to gain an object prompted by a mean covetousness, and the attempt to conceal it by lying [KEIL]. Next: 2 Kings Chapter 6

"And let the leprosy of Naaman cleave to thee and to thy seed for ever." This punishment took effect immediately. Gehazi went out from Elisha covered with leprosy as if with snow (cf. ex. Kg2 4:6; Num 12:10). It was not too harsh a punishment that the leprosy taken from Naaman on account of his faith in the living God, should pass to Gehazi on account of his departure from the true God. For it was not his avarice only that was to be punished, but the abuse of the prophet's name for the purpose of carrying out his selfish purpose, and his misrepresentation of the prophet. (Note: "This was not the punishment of his immoderate δωροδοκίας (receiving of gifts) merely, but most of all of his lying. For he who seeks to deceive the prophet in relation to the things which belong to his office, is said to lie to the Holy Ghost, whose instruments the prophets are" (vid., Act 5:3). - Grotius.)