A. M. 3110. thou not have done it? how much 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. i Job xxxiii. 25.- - Luke iv. 27.- Dan. ii. 47; iii. 29; vi. 26, 27 Gen. xxxiii. 11. a title of honour in that country, and a name by which they called their lords, as kings are called || the fathers of their people. They use it to show their reverence and affection for him. If the prophet had bid thee do some great thing-Had order- || ed thee into a tedious course of physic, or enjoined thee to submit to some painful operation, suppose blistering, or cupping, or salivating, wouldst thou not have done it? No doubt thou wouldst. And wilt thou not submit to so easy a method as this, Wash and be clean? It appears they had conceived a great opinion of the prophet, having probably heard more of him from the common people, whom they had conversed with, than Naaman had from the king and courtiers. Verse 14. Then went he down and dipped himself, &c.-Upon second thoughts he yielded to make the experiment, yet probably with no great faith or resolution. However, God was pleased to honour himself and the word of his prophet, and to effect the cure, notwithstanding his evil reasoning and unbelief. His flesh came again like the flesh of a little child-No doubt to his great surprise and joy. And he was clean-Fresh and pure, free from every the least mixture or mark of the disease. This he got by yielding to the will of God, and obeying the injunction of his prophet, which he at first despised as unreasonable and foolish: and it is in the way of observing, not in the way of contemning and neglecting divine institutions, that we must expect the cure of our spiritual diseases. Verse 15. He returned to the man of God-To give him thanks and a recompense for the great benefit which he had received. I know there is no God in all the earth but in Israel-By this wonderful work I am fully convinced that the God of Israel is the only true God, and that other gods are impotent idols. A noble confession! but such as speaks 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 ex || || k and is cleansed of the leprosy. B. C. 894. 16 But he said, As the LORD liveth, A. M. 3110. 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 Chap. iii. 14. Gen. xiv. 23; Matt. x. 8; Acts viii. 18, 20. perience had rectified his mistake, and he knew Israel's God was God alone, the sovereign Lord of all. Had he merely seen other lepers cleansed, perhaps it would not have 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. I pray thee take a blessing of thy servant-A thankful acknowledgment, or token of gratitude. The Hebrews called every gift a blessing. Verse 16. He said, As the Lord liveth, I will receive none-Not that he thought it unlawful to receive presents, which he did receive from others; but because of the special circumstances of the case, it being much for the honour of God that the Syrians should see the generous piety and kindness of his ministers and servants, and how much they despised all that worldly wealth and glory, which the prophets of the Gentiles so greedily sought after. Verse 17. Two mules' burden of earth-Wherewith I may make an altar of earth, as was usual, Exod. xx. 24. He desires the earth of this land, because he thought it more holy and acceptable to God, and proper for his service; or because he would, by this token, profess and declare his conjunction with the Israelites in the worship of God, and constantly put himself in mind of his great obligation to that God, from whose land this was taken: and though he might freely have taken this earth without asking any leave, yet he rather desires it from the prophet's gift, as believing that he, who had put so great a virtue into the waters of Israel, could put as much into the earth of Israel, and make it as useful and beneficial to him in a better way. And these thoughts, though extravagant and groundless, yet were excusable in a heathen and a novice, who was not yet thoroughly instructed in true religion. Verse 18. When my master goeth into the house of Rimmon-Or rather, went, or hath gone, namely, formerly; for the Hebrew text of the whole verse may be properly rendered in the past time, thus: In Naaman departs from Elisha, B. C. 894. B. C. 894. A. M. 3110. in the house of Rimmon, the LORD || pray thee, a talent of silver, and two A. M. 3110. pardon thy servant in this thing. changes of garments. 19 And he said unto him, Go in peace. he departed from him 13 a little way. So 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 when Naaman saw him running after him, he lighted down from the chariot to meet him, and said, 14 Is all well? 22 And he said, All is well. My master hath sent me, saying, Behold, even now there be me from mount Ephraim two young men of the sons of the prophets: give them, I Heb. a little piece of ground, as Gen. xxxv. 16. 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 15 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. 16 26 And he said unto him, Went not my heart with thee, when the man turned again from his chariot to meet thee? Is it a time to 14 Heb. is there peace: worse. ? 15 Or, secret place.—16 Heb. not hither or thither. this thing the Lord pardon thy servant, that when tion, is so far from excusing it, that it makes it much my master went into the house of Rimmon to worship there, and he leaned on my hand, and I bowed myself in the house of Rimmon; when I bowed myself in the house of Rimmon, the Lord pardon thy servant in this thing. Rimmon, it must be observed, was a Syrian idol, called here by the Seventy Remman, and Acts vii. 43, Remphan. And as Naaman, in the preceding verses, had declared that he would worship no other God but Jehovah, this translation seems evidently the true one, and is approved by many learned men, as Mr. Locke, Dr. Lightfoot, Lord Clarendon, and others. Certainly, Dr. Dodd observes, "the incongruity would be great, if Naaman, who had just before declared his renunciation of idolatry, should now confess his readiness to relapse into the same crime, and desire God's pardon for it beforehand; whereas to ask pardon for what he had done amiss, and to desire the prophet's intercession with God in that behalf, argued a mind truly sensible of his former transgression, and much resolved to avoid it for the future; and accordingly it is supposed that upon his return home he refused to worship Rimmon any more, and was thereupon dismissed from being general of the king's forces." Verses 21-23. He lighted down from his chariot to meet him-Thereby testifying his great respect to the prophet his master. He said-My master hath sent me, &c.-This story of Gehazi was a very unlikely one: Naaman, however, was not willing to question it, but glad of the opportunity of showing his gratitude to the prophet. And he-Naaman, urged him—-Who at first refused it upon a pretence of modesty and obedience to his master's command. very Verse 20. Gehazi, the servant of Elisha-One Would have expected that Elisha's servant should have been a saint; but, we find him far otherwise. The best men, the best ministers, have often had those about them that were their grief and shame. My master hath spared this Syrian-A stranger, and one of that nation who are the implacable enemies of God's people. As the Lord liveth-He swears, that he might have some pretence for the action to which he had bound himself by his oath; not considering, that to swear to do any wicked ac Verse 24. When he came to the tower-A safe and private place, which he chose for the purpose, and where possibly he hid and kept other things, which he had got by such like frauds and artifices. And let the men go-Before they came within sight of his master. Verse 26. Went not my heart with thee? &c.Was not I present with thee in mind, when the man, &c. Is it a time to receive money? &c.-Was this a fit season for this action? I had but just refused his gifts, and that obstinately, for important reasons; and now thou hast given him cause to think that this was done in mere vain-glory, and that I inwardly desired, and sought only a fitter place and opportunity, to take secretly in private what I refused in public; thus bringing reproach on our religion, and on the God we worship. And olive-yards, &c.— Which Gehazi intended to purchase with this money; and therefore the prophet names them, to inform him that he exactly knew, not only his outward actions, but even his most secret intentions. What a folly is it to presume upon sin in hopes of secrecy! When thou goest aside into any by-path, doth not thy own conscience go with thee? Nay, doth not the eye of God go with thee? What then avails the absence of human witnesses? Verse 27. The leprosy of Naaman shall cleave taught from hence that God knows our sins, though unto thee and thy seed for ever-That is, for some committed in secret, and will punish them; and pargenerations, as the expression is often used, and as ticularly that his wrath pursues, not only the unmay be thought by comparing this with Exod. xx. 5, || righteous, but all those in general who are given to and xxxiv. 7. This was a sentence which Gehazi covetousness and dishonest gain; and that goods justly deserved, for his crime was aggravated by a acquired by wicked means carry a curse with them, greedy covetousness, which is idolatry, profanation which often descends from parents to their children. of God's name, a downright theft, in taking that to|| He went out from his presence a leper as white as himself which was given for others, deliberate and snow- -Which is the worst kind of leprosy, and impudent lying, a desperate contempt of God's om- noted by physicians to be incurable. Those who nipotence, justice, and holiness, a horrible reproach get money by any way which is displeasing to God, cast upon the prophet and his religion, and a per- make a dear purchase. What was Gehazi profited nicious scandal given to Naaman, and every other by the two talents of silver, when he lost his health, Syrian who should chance to hear of it. We are if not his soul, for ever? CHAPTER VI. Elisha causes iron to swim, 1-7. Discloses to the king of Israel the secret counsels of the king of Syria, 8-12. Saves himself out of the hands of those who were sent to apprehend him, 13–23. Samaria is besieged by the Syrians, and reduced to extremity, 24–33. ND a the sons of the prophets said unto Elisha, Behold now, the place where we dwell with thee is too strait for us. 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. 5 But as one was felling a beam, the 1axe head fell into the water: and he cried, and said, Alas, master! for it was borrowed. 6 And the man of God said, Where A. M. 3111. fell it? And he showed him the place. 3 And one said, Be content, I pray thee, and go || And he cut down a stick, and cast it in thiwith thy servants. And he answered, I will go. ther; and the iron did swim. a Chap. iv. 38. NOTES ON CHAPTER VI. Verses 1, 2. The sons of the prophet said to Elisha-Probably those that were at Gilgal, for that is the place last mentioned where the prophet was, (chap. iv. 38,) and was also near to Jordan. Let us go-unto Jordan-To the woods near Jordan; and take thence every man a beam—A piece || of timber for the building. Hence it may be gathered, that although the sons of the prophets principally devoted themselves to religious exercises, yet they sometimes employed themselves about manual arts. Verse 5. The axe-head fell-The iron fell from the wood. Alas, master, for it was borrowed!He was the more concerned, both because he was 1 Heb. iron. Chap. ii. 21. B. C. 893. now compelled to be idle and useless to them in the common work, and because it was his friend's loss, who was now likely to suffer for his kindness in lending him the axe; for though justice obliged him to restore it, his poverty rendered him unable. Verse 6. He cut down a stick, and cast it in thither--This was undoubtedly done with no other design than to raise the attention of the beholders, and make it more evident that the iron was made to swim by the divine power alone; for the casting in of the stick could contribute no more to it than his casting salt into the springs at Jericho to the healing of the waters, the mantle of Elijah to the division of Jordan, or the clay, put by Jesus Christ upon the eyes of the blind man, to the recovery of his || the king of Israel. B. C. 893. 12 And one of his servants said, A. M. 3111. 3 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. 14 Therefore sent he thither horses, and chariots, and a great host: and they came by 4 9 And the man of God sent unto the king of twice. 15 And when the 5 servant of the man of God was risen early, and gone forth, behold, a host compassed the city both with horses 11 ¶Therefore the heart of the king of and chariots. And his servant said unto him, Syria was sore troubled for this thing; and he|| Alas, my master! how shall we do? called his servants, and said unto them, Will ye not show me which of us is for the king of Israel? Or, encamping. Heb. No. Genesis xxxvii. 17. Heb. heavy. sight. These inadequate means were employed on these occasions only to set forth more fully the|| reality and greatness of the miracles. Verse 8. The king of Syria warred against Israel -This probably happened many years after Naaman was cured, and when he was either dead, or had lost his place through his refusing to worship Rimmon: for it is not to be supposed that he would lead an army against the Israelites. In such and such a place-Hebrew, In the place of such a man. Shall be my camp-Or, my encamping: Houbigant, I will lie in wait. Thither I will send my forces to surprise some place; or to lie in ambush where the king or his people were to pass. 16 And he answered, Fear not for they that be with us are more than they that be with them. 5 Or, minister.- d 2 Chron. xxxii. 7; Psalm lv. 18; Romans viii. 31. counsels, or not? If he did not, what quarrel had he with him? If he did, could he be so weak as to imagine that the prophet would not discover the designs laid against him? 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. It was told him, Behold, he is in Dothan-A city in the tribe of Manasseh, not far from Shechem and Samaria: hither therefore the king of Syria sent a great host, who were to come upon him by night, and bring him alive or dead. Verse 15. The servant said, Alas! my master-Perhaps the Syrians had assured the inhabitants Verse 10. The king of Israel sent to the place--they intended no harm to them, but only came to Either spies, to know whether the information take Elisha; which the young man hearing, was which the prophet had given him was true, or sol- put into great fear: for, having probably not been diers, to secure the place and passage designed. long with the prophet, (being only taken into his By this means he frequently saved himself or his service since Gehazi's dismission,) and having not people from falling into the hands of the Syrians, yet seen any of his wonderful works, he gave himwho lay in wait for them in places to which they self and his master up for lost men. How shall we would certainly have gone, if they had not been told do?--It is to no purpose to think either of fighting or flying, but we must unavoidably fall into their hands. of the danger. Verses 11, 12. Will you not show me which of us is for the king of Israel?--Betrays my counsels to hin: for he could not suppose that he should meet with such constant disappointments, unless it were by treachery. One of the servants said, &c.—It is likely Naaman had spread the fame of the prophet so much in this court, that some of them made further inquiry after him, and heard more of his miraculous works; and thence concluded that he could tell the greatest secrets, as well as do such wonders as were reported of him. Verse 13. Spy where he is, that I may send and fetch him-Foolish man! Did he believe that Elisha had informed the king of Israel of his secret Verse 16. He answered, Fear not-He was concerned to remove the fears of his servant, and impart to him the same satisfaction and peace of mind he possessed himself in this time of extraordinary danger; for good men desire not only to be easy themselves, but to make those about them easy. And all those whose faith is strong, ought tenderly to consider and compassionate those who are weak, and of a timorous spirit, and do what they can to strengthen their hands. For they that be with usTo protect us, Are more than they that be against us -To destroy us: the angels are unspeakably more numerous, and God infinitely more powerful. wherein they differ. And if we may suppose that the Syrian army was under the same aopaoia, as the Greeks happily term such a degree of blindness or want of distinct vision, we need no more wonder that they readily accepted a guide who offered his service, than that a drunkard, after having lost his way, and found himself bewildered, should be thankful to any hand which should undertake to conduct him safe home.-Houbigant and Dodd. Verse 17. Lord, I pray thee, open his eyes-The eyes of his body were open, and with them he saw the danger; Lord, said the prophet, open the eyes of his faith, and the eyes of his mind, that with them he may see the protection we are under, may see the invisible guard of heavenly beings which encompass and defend us. Angels, whether they be purely spiritual, or clothed with some material vehicle, it is allowed, cannot be seen by mortal eyes: and, therefore, as the prophet himself would not have seen Verse 19. Elisha said, This is not the way, &c.— them, unless God by a miracle had rendered them Elisha does not speak this in answer to an inquiry visible to his eyes, so he requests of God that, for made by the Syrians respecting the way to Dothan; the causes above mentioned, he would vouchsafe to if he had, his words would have contained a falsehis servant the same privilege. And behold, the hood, from which they are clear, because he does mountain was full of horses and chariots of fire- not say, This is not the way to Dothan―This is not Fire is both dreadful and devouring: that power, the city of Dothan: but he uses a feint or stratagem, which was engaged for Elisha, could both terrify (which has always been allowed in war,) and that and consume the assailants. Round about Elisha- against enemies who sought his life, from whom he The mountains, which were full of these fiery cha- was delivered only by a miracle, and whom, neverriots and horses, were round about the city, and theless, he afterward treated very humanely and therefore round about Elisha, who was within it: or kindly. Indeed, his expressions are ambiguous; but he saw, as if he, Elisha, was in the midst of a glo- in that ambiguity he intended their benefit; and the rious camp of angels, who defended him so that no- || very wonderful manner in which, unknown to themthing could penetrate and break through unto him. selves, he brought them into Samaria, and the gene"The opening of our eyes," says Henry, "will be rosity with which he treated them there, were suffithe silencing of our fears. In the dark we are most cient to have given them high ideas of the God of apt to be frightened. The clearer sight we have of || Israel, whose prophet he was, and thereby to have the sovereignty and power of heaven, the less we brought them to the worship of the true God, which shall fear the calamities of this earth.” might have proved au infinite and everlasting blessing to them. I will bring you to the man whom you seek-And so he did, though not in such a manner as they expected and desired. Verse 18. And when they came down to him—Either in the city, into which they easily got admission, when they declared that the only end of their coming was to take Elisha; or rather, in the field, without the city, whither he went to meet them. Elisha prayed, and said, Smite this people, I pray thee, with blindness-Not of the eyes, or, at least, not with total blindness, for in that case they could not have seen to have followed him; but rather with blindness of the mind, or imagination, which was rendered stupid and confused, or with that dimness and confusion in their sight, which prevented their distinguishing one object from another; the city of Dothan, for instance, from the city of Samaria. We have a similar case Gen. xix. 11. Thus it happens to several men in their liquor, that though their eyes are open, and they can perceive the several objects which surround them, yet they cannot discern 146 || Verse 20. The Lord opened their eyes, and behold, they were in the midst of Samaria-To their great astonishment and terror, no doubt, there being a standing force there sufficient to cut them all off, or make them prisoners of war. Thus when God has opened the eyes of those whom Satan had blinded, and deluded to their ruin, they see themselves in the midst of their enemies, captives to Satan, and in danger of hell, although before they thought their condition good. And thus, when the enemies of God and his church, like this Syrian host encompassing Elijah and Dothan, fancy themselves ready to triumph, they will, to their amazement and confusion, find themselves conquered and triumphed over. |