A Complete History and Mystery of the Old and New Testament, Volume 3 · Commentary on 1 and 2 Kings · Chapter 5
2 Kings CHAP. V.
THIS Chapter is a Narrative of Naaman's cleanſing from his Leproſie. Wherein are Antecedents, Concomitants, and Conſequents. Firſt, Remarks upon the Antecedents are,
Firſt, The Perſon's Deſcription by his Name, Condition, Authority, Victory, and Diſtemper of Body, ver. 1. The Memoirs of this great Man of Syria are ſo exceeding memorable, both in the cure of his Body, and alſo of his Soul, therefore do they take up this whole Chapter, in a large diſtinct Deſcription. This was to ſhew (ſaith Grotius) that though the full Showers of Grace did fall upon Iſrael oftentimes, yet ſome ſweet drops thereof did ſometimes deſcend upon their neighbouring Nations; and though Iſrael oft fared worſe for them, yet now and then they fared better for Iſrael.
Remark the Second, Pagan Princes may ſometimes be Inſtruments in the Lord's hand, to work Temporal Salvations even to a Pagan People: Therefore is it ſaid here [that Naaman was honourable, becauſe by him the Lord ſaved the Syrians] N.B. At that time probably, when Ahab and Jehoſaphat came againſt Ramoth-Gilead, 1 Kings 22.29, &c. then was this Naaman Commander in Chief of the Syrian's Army, and the Rabbins tell us, he was the Man that ſhot the Arrow at a venture wherewith Ahab was ſlain: Tho' they that got the better were Pagans and Enemies to God's People; yet the Victory is aſcribed to the Lord, and thus Nebuchadnezzar was the Rod of God, Iſa. 10.5, 6.
Remark the Third, The beſt of Men have a [But] at their Door of higheſt Attainments, both in Temporals and Spirituals: As Naaman's Valour, Dignity, Renown and Victory were ſawced and ſtemm'd with this ſtain [but he was a Leper] his greateſt worldly Grandeur could not cauſe him to grow ſo high, as to be above the reach of Leproſic. N.B. So David, that was a none-ſuch in Spirituals, A Man after God's own Heart, ſuch an honourable Title, as God gave not to any Patriarch, Prince or Prophet beſide him, 1 Sam. 13.14. we find not his Parallel in all Scripture-Record, for his moſt famous Hoſannahs and Hallelujahs (unto which two Heads, all Davids Pſalms may be reduced) than are Recorded of him, and this is God's Character of him [He turned not a…de from any thing] that is, of ſet purpoſe, or againſt Conſcience with any Allowance or Approbation in his many other faults and failings (as 1 Sam. 20.6. and 21.2. & 27.16, &c.) N.B. As great Vertues not ſweetned with Sincerity, are no Ornaments to bad Men, for God to own and acknowledge them, ſo great Infirmities not ſowred with Hypocriſie, are no great Deformities to good Men for God to diſown them, theſe God imputed not to David, yet had he [but] at his Door of Dignity [ſave only in the matter of Uriah] for which he ſmarted, 1 Kings 15.5.
Remark the Fourth, The marvelous Providence of God in extracting good out of evil: The Syrians went to plunder Iſrael, ver. 2. which was an heinous Sin (ſaith Peter Martyr) yet God over ruled their Sin of ſtealth and man-ſtealing, ſo as to make it ſubſervient to his Providence: In their plundrings, they ſtole an Hebrew Girl, which was ordered (it ſeems) to wait upon Naaman's Wife: This Captive Girl had been Religiouſly educated, and well acquainted with the Works of God, and with the Praiſes of his Prophets: This poor Girl believed, that which few in Iſrael did believe, Luke 4.27. that God's Prophet (who was famous for his many Miracles) both could and would cure her Maſter of his Leproſie, ver. 3. and her Words found credit at the Court, to the Honour of the true Jehovah, ver. 4. Even the King of Syria Benhadad (though bad enough) neither ſlighted his Captain though a Leper, nor his Wive's Wench's Words, tho' a Captive. N.B. 'Tis good to train up our Children in the Knowledge of the good ways of God, we know not what uſe God may make of them, as he did of this Girl, who inſtrumentally healed her Maſter's Soul as well as Body.
Remark the Fifth, the King of Syria writes a Letter to King Joram, ſends Naaman away with it, and therewith ten Talents of Silver, &c. which is computed about ten thouſand Pound Sterling, &c. ver. 5. which very great ſumms he took (ſaith Peter Martyr) 1. For his Expences in ſo long a Journey. 2. That he might paſs in greater Pomp and Grandeur into Samaria. 3. For Preſents to the King and Courtiers. 4. But more eſpecially to the Prophet, whom he meaſured by the Temper of falſe Prophets, whom he knew to be foreign, poſcinummia's, Silver-Lovers, ſuch as Balaam was, Numb. 22.7, 17. and ſuch Princes and Prieſts as with ſhame do Love [Give ye] Hoſ 4.18. Thoſe Pagan Syrians (both Prince and Peer) knew not but thoſe of Iſrael might be of the ſame ſtrain, ſeeing among the Heathen [foreign], Appollo's Oracle would not ſpeak without a Bribe: However, Gifts make room for a Man, and brings him before great ones, Prov. 18.16. N.B. Peter Martyr here admires the mighty motions of a Divine hand in over-ruling thoſe Pagans, that they derided not, but complied with this good motion of the Maid, that imported ſo much Reverence to the Religion of Iſrael.
Remark the Sixth, The ſumm and ſubſtance of Benhadad's Letter to Joram was, That he would procure his Prophet to cure his Servant, ver. 6. taking it for granted, that the King of Iſrael well knew Eliſha to be famous for working many Miracles, and commending Naaman to him, he might command him to cure the Leper. N.B. That Popiſh Doctrine [of ſetting Prieſts above Princes] was unknown in that Day, for even Prophets, as Subjects, were Subject to their own Princes, Joram was a King of Prophets, as well as of People, and Eliſha (ſaith Dr. Hall) was no leſs a Subject than a Seer▪ However, Joram takes the Letter by the wrong handle, apprehends Blaſphemy in it, and deeply deteſteth ſuch notorious Impiety, ver. 7. where Piſcator obſerves, how Joram diſſembled Piety, though himſelf was very Impious, Chap. 3.2, 3. and Chap. 6.31, &c. He pretends to be troubled at the Blaſphemy, looking upon Leproſie, as a Degree of Death, Numb. 12.12. and God's Prerogative (of killing and quickning, Deut. 32.39. 1 Sam. 2.6.) which he will not have attributed unto him: But he was really more troubled with a Jealouſie, that this Benhadad did it, only to pick a quarrel with him, and to wage War againſt him, for this was that Benhadad who had ſlain his Father Ahab at Ramoth, 1 Kings 22.35, 37. and who afterwards beſieging Samaria, brought it to that extream Famine, 2 Kings 6.24, 25. and who likewiſe wounded this Joram at this ſame Ramoth-Gilead, Chap. 8.28, 29. yet all this time of his tormenting trouble, He never thought of Eliſha, who was better known, and more reſpected abroad than at home: He would not conſult with him (ſaith Peter Martyr) becauſe he hated him, yet Eliſha (being informed by ſome Religious Courtier, how Naaman was come with a Letter from Benhadad to Joram, and with what a paſſion Joram had receiv'd it) preſently proffers that ſervice which he ſhould have required, ver. 8. reminding the King, he had (as a Prophet of the Lord) prevail'd by his Prayers for working ſo great a Miracle in the King's Preſence, Chap. 3.16, 17, &c. as was that of curing the Leproſie (not mentioning his reviving the Shunamites dead Son) and though he and his Courtiers took little Knowledge of him, no not ſo much as to conſult with him in this Caſe of Conſternation, yet God would have him made known, even to foreign Nations, Luke 4.27.
Remark the Seventh is, Naaman's Indignation raiſed and pacified, ver. 10, 11, 12, 13.
Mark 1. Eliſha ſays not [I will come to him] but [Let him come to me] and when he came with great Pomp, he ſtands there at Eliſha's Door, without either being call'd within Doors, or Eliſha's coming forth to greet ſo noble a Peer; only he ſends his Servant Gehazi to him, bidding him [Go waſh in Jordan, &c.]
Mark 2. This ſtrange and unexpected Treat by God's Prophet to ſo noble a Stranger, ſavour'd altogether of Pride to the Syrian Palate, and ſounded nothing but the ſullenneſs of Eliſha to his Ears, He miſconſtrues God's Oracle for a meer contempt, and hereupon Bluſtereth [Behold, I though he would have come forth, and call'd upon his God, and made a Demonſtration of that great Gift God hath given Him: Are not Abana and Pharpar better Waters to waſh in than Jordan, &c.]
Mark 3. Saith Peter Martyr, the lively Picture of pure (or rather impure) Nature, altogether led by Senſe and Reaſon, and is apt to prefer its own Fancies before God's Appointments. Naaman idolized Viſible Means, look'd upon Jordan with Syrian Eyes: Bunting in his Itinerary indeed affirms, that theſe two Rivers of Damaſcus were really the moſt pleaſant Rivers in the World, yet might Naaman have waſh'd himſelf ſeven thouſand times therein, and not have been cleanſed from his Leproſie, becauſe the Vertue lay not in the Water, or in the Action of waſhing, but in the Divine Inſtitution which Jordan had. N.B. It was not therefore the Prophet's Pride, but rather his Humility, in acting according to Divine Direction, and his Prudence to pull down Naaman's is not humour'd, therefore Incens'd: Thus carnal Minds are Mad in matters of Salvation, deſpiſing the fooliſhneſs of Preaching in the ſimplicity of God's Service, &c.
Mark 4. How Naaman's rage was appeaſed by his own faithful Servants, ver. 13. who did not Sooth their Maſter up in his ſinful Paſſion, but call'd him [Father] as Joſeph was Abrech, that is, tender Father, which we tranſlate [bow the Knee] Gen. 41.43. It ſeems (ſaith Piſcator) Naaman was a kind Maſter to them, and therefore out of a reciprocal Reſpect, Reverence and Faithfulneſs to him, they cordially wiſh'd his weal, and gave him moſt prudent Counſel: And caſt Milk and not Oil upon the flames of his Wrath. Peter Martyr excellently obſerves here, thoſe Servants of Naaman, were not like many Pick-thank Servants of our Day, whoſe manner is to exaſperate their already enraged Maſters: Theſe here ſay not, Maſter, how can you bear ſuch an unbearable affront from a too ſawcy Prophet with a Syrian Prince, let us pull this clown out by the Ears, and teach him his Diſtance and Duty, &c. but they prudently preſs one cogent Argument humbly and with Submiſſion [Had God's Prophet put thee upon ſome difficult Duty, which might have required much coſt and pains, doubtleſs, ſuch is thy deſire to be cured of thy Diſtemper, that thou wouldſt not ſtick at it, how much more when▪ He requires only a matter ſo eaſie to be done?] Theſe good Servants minded and loved more their Maſter's Health, than his Humour and Paſſion: They perſwade, and prevail to make Experiment. N.B. The Words of the Prophet (ſaith Peter Martyr) rouſe up Naaman's Paſſion not his Piety: But the Words of his Servants overcome him to that which is good: Let thoſe look to it (ſaith He) who will only hear the Sermons of famous Men, but dare wholly neglect, yea deſpiſe Miniſters of a lower Figure.
Now come we to the Concomitants, the ſecond Part. Remarks upon it are
Firſt, Naaman is not ſo moroſe, as to diſdain good Counſel, becauſe diſh'd up by his Inferiours, and not by his Equals or Superiors: He was not ſo Techy, but though in a pelting Chafe, he hearkens yet to Advice even from his Servants.
Remark the Second, Naaman's Obedience to Eliſha's Direction, ver. 14. He deſcends out of his Chariot into the Waters of Jordan, went ſo deep, as to drench himſelf over Head and Ears, ſeeing his Leproſie had ſpread over his whole Body from the Crown of the Head to the Soles of his Feet: And he dips himſelf ſeven times according to the Prophet's Direction, He obſerves it wholly both as to Subſtance, and as to Circumſtances thereof.
Remark the Third, God graciouſly pardons Naaman's former unbelief, accepts of his Faith wrought in him by the Words of his Servants, though not of the Prophet, but at ſecond hand: God owns and bleſſes his own appointment by Eliſha, God's Severity had been his Prophet's Diſcredit: His waſhing became an effectual Cure, his Fleſh and Skin became more pure than ever it had been before, ſave when a Child. N.B. This (ſaith Peter Martyr) was a praelude of Baptiſm, as was that waſhing in Siloam, John 9.7. and to teach, that all truly regenerate muſt become as little Children, Math. 18.2, 3.
The third Part of this Hiſtory is, the Conſequents of it, and they are principally two, the firſt concerns Naaman's Gratitude, ver. 15, 16, 17, 18. the ſecond is Gehazi's Avarice, ver. 20, to 27. Remarks upon Naaman's Gratitude are,
Firſt, He haſtens not home to the Syrian Court (like a joyful Man no doubt) to ſhew himſelf a new Man to his King and Courtiers, and to his own Wife alſo, upon whom the Hebrew Maid waited, which was the firſt Motive to this Miracle of Mercy: But He will pay his Homage of an humble acknowledgement, firſt to the Author, and then to the Inſtrument of his Cure: He comes back to the Man of God (ſo was like the tenth Leper, Luke 17.15.) makes a Confeſſion of his Faith, &c. ver. 15. N.B. Peter Martyr well obſerves, that as this was the tenth Miracle of Eliſha (and the firſt and only cure of a Leper, until Chriſt the great Prophet, came into the World) ſo it obtained the proper end of a Miracle; for God bleſs'd it ſo, as to heal Naaman's Soul as well as Body: Now he both believes with his Heart, and confeſſes with his Mouth, Rom. 10.9. and ſo became a pledge of the call of the Gentiles, Luke 4.27.
Remark the Second, Naaman now teſtifies the like reſpect to the Lord's Prophet, when he had received the Bleſſing, as he had done before, ver. 9. when he expected the Bleſſing. He now makes another ſtand with all his honourable Train attending him at the Door of the Prophet: Eliſha, who would not be ſeen by this noble Syrian while he was a Leper (that the magnitude of this Miracle, ſaith Lavater, might be aſcribed not at all to Man, but wholly to his Maker) now comes forth to him (when cleanſed from his Leproſie) before whom he moſt cordially confeſſeth his Faith in Jehovah, who had outdone all his Dunghil Deities, to whom he had formerly ſought in vain for a cure of his Diſeaſe, and now he looks beyond both the Water and the Prophet, at a Divine Power working with them both, ſo becomes truly thankful to God the Author of his cure.
Remark the Third, Yet dare he not withal be altogether unmindful of, and unthankful to God's Inſtrument, therefore he ſaith to Eliſha [Take, I pray thee, a Bleſſing of thy Servant] not a Bribe (ſaith Peter Martyr) but a thankful acknowledgement, like that of Jacob's to Eſau, Gen. 33.11. No doubt but Naaman could have been willing to have purchas'd his cure with his ten Talents of Silver, ſix thouſand pieces of Gold, and his ten Changes of Raiment, ver. 5. that he might no longer deteſt his own naſty hands (made loathſome by Leproſie) when he moved them to his Mouth with neceſſary Meat: No marvel then, if now when throughly cleanſed, he preſſeth upon the Prophet, ſome part of the aforeſaid preſents, where the whole, as he thought was too ſhort a recompence. N.B. Carnal things are but ſmall for Spiritual, 1 Cor. 9.11. Gal. 6.6. but Naaman receiv'd a double cure both Carnal and Spiritual, was heal'd on both ſides, ſo ſuch Gifts were no great matter with him.
Remark the Fourth, Naaman is not more preſſing of his Preſent (in which being a Gentile, he outdoes the moſt in Iſrael) than the Prophet was peremptory in refuſing the Gratuity, ver. 16. though he and the Sons of the Prophets (as Lavater well obſerves) were then in wants; there being a Dearth in the Land, &c. at which time Eliſha received a Preſent from the Man of Baal-ſhiliſha, Chap. 4.38, 42. yet refuſed Naaman's tho' twice tendered, not becauſe it was not ſimply unlawful, but now not expedient (ſaith Grotius) leſt this new Convert ſhould diſcern no difference betwixt God's Prophets, and thoſe of Baal, who were mercenary Men, and all for gain from their Quarters, &c. Iſa. 56.11. Mic. 3.5, 11. It was enough for Eliſha, that the God of Iſrael was acknowledg'd, whoſe immediate Work that Miracle was: The Prophet had freely received that Gift from God, ſo he freely gives it to Naaman, Matth. 10.8. and dare not Sin with Simon Magus in contrary Conceits, Acts 8.19, 20. N.B. He will have the Syrian to ſee, a Servant of the Lord can do great good without any gain: The Spirit of Abraham ſpeaks here [I will not take any thing that is thine] Gen. 14.22.
Remark the Fifth, Naaman, when not allowed to give, is now deſirous to take, ver. 17. He begs that two Mules burden of Earth may be given him, wherewith to make an Altar, according to Exod. 20.24. thinking that Iſrael's Earth was Conſecrated, as well as Iſrael's Water: He though this Earth the Holyer (ſaith Mendoza) wherein Avarice after filthy Lucre (in Bribes and Penſions) was ſo happily buried: As he had found ſuch ſoveraign Vertue in the Water of Jordan, ſo he muſt now have a little of Eliſha's Earth, even out of the Prophet's Houſe, (ſaith Peter Martyr) for he might have taken Earth out of any part of Iſrael, had he asked the King's leave, or at leaſt the Owners: None but Eliſha's Earth will ſerve him to build an Altar for Sacrifice in Syria, both as a Symbol of Eliſha's Jehovah, and of Eliſha's Miracle upon him, which was the only Cure of Leproſie, done until the greateſt of Prophets Chriſt himſelf came into the World▪ N.B. Here was a Zeal (ſaith Piſcator) but not according to Knowledge, which is ordinary in new Converts, for God's Law required to Sacrifice only in the Temple, unleſs it be ſaid, that was a Law to the Jews, and not to Gentiles.
Remark the Sixth, Naaman craves pardon for his former Idolatry, ver. 18. Dr. Lightfoot reads it [The Lord pardon me, that I have gone into the Houſe of Rimmon] He begs not leave to be Idolatrous for time to come, but take it for the future, he held it a Sin, and deſired a Diſpenſation: This he did as a Novice (ſaith Peter Martyr): Appearance of Evil ought to be abſtain'd from, 1 Theſſ. 5.22. God never neceſſitates any Soul to Sin, he ſhould rather have reſign'd his high Office, than thus halt between God and Rimmon. Eliſha bids him [Go in Peace] ver. 19. that is, thou art yet but a Babe in Religion, not capable of Reproof (ſaith Peter Martyr) ſmoaking Flax may not be quench'd, Mat. 12.20. ſee thou keep tight to thy Promiſe of owning no God, but the true God, who is to be worſhipp'd every where, in Syria as well as in Iſrael, let the Syrian Court ſee thou worſhips Iſrael's God upon Iſrael's Earth, and I will Pray that the Lord may preſerve thee from offending him in any ſuch way, &c.
The Second Conſequent concerns Gehazi's Avarice: The Remarks are, Firſt, The Beſt of Maſters may have had Servants. Chriſt had his Traiterous Judas, as Eliſha had his Covetous Gehazi, who coveted after Naaman's Treaſures which his Maſter had contemned, and like a fool talks to himſelf, yea ſwears himſelf (as if he had been a Magiſtrate to himſelf) that he would not be ſuch a fool as his Maſter was, to leave him ſo, ver. 20. ſpeaking ſcornfully of the New Convert (ſaith P. Martyr) as well as of his own Maſter, and when Naaman was gone but a little way, he haſtens after him, the Devil helping the Agility of his heels, Naaman ſpyed him Running, lighted down, reverencing the Maſter in the Servant, and cryed [Is all well?] ver. 21.
Remark the Second; This Breathleſs Runner raps out a falſe and a forged Lye, ver. 22. altogether improbable (ſaith P. Martyr) that either the Prophet ſhould change his mind ſo ſoon, or that he would ask ſuch a ſumm of Silver, and ſuch precious Apparel for the poor Sons of the Prophets that fed upon Pottage, chap. 4.38. but wiſe Naaman was not willing to queſtion it, being glad of the opportunity to gratifie the Prophet, notwithſtanding his firſt refuſal; ſo Noble Naaman doubles his deſire, ver. 23. as if it had been below him to beſtow but one Talent (which amounted to 750 l. Sterling); and tho' Gehazi made at firſt a modeſt Refuſal of Two Talents, pretending he was bound up to his Maſter's preſcriptions, yet proved it no flat Denial; the covetous Servant was ſooner prevail'd with than his generous Maſter, ver. 16. Naaman names two Talents, that the two pretended Prophets might have each of them one, as well as two Garments. N. B. Thus God preſſes Gifts on us, Joh. 16.24. where Chriſt ſaith [Hitherto ye have asked me nothing] that is, nothing, in compariſon of that much, which I have upon my heart to beſtow upon you, even more than ye can either ask or think, Eph. 3.20. and Iſa. 65.24.
Remark the Third; So noble is Naaman to the Prophet's Servant, that leſt he ſhould be over-loaded with this Luggage, his own Men muſt be Gehazi's Porters: Yet this crafty Thief permits them not to carry this Lumber within fight of his Maſter, but takes it from them, and lays it up in ſome hidden Hole for his own uſe, ver 24. When he had made all ſure, he wipes his mouth, appears before his Maſter, who asked him [whence he came] he anſwered [he went no whither] out of the houſe, ver. 28. He began his Lye to Naaman, and ends it to Eliſha. N. B. Little do Lyars know, when once they teach their Tongues to Lye, Jer. 9.3. where they will ſtop.
Remark the Fourth; Eliſha diſcovers the deceit, ver. 26. ſaying, Haſt thou been ſo long with me, and haſt not learnt that I have Divine Kiſions, whereby I ſaw all the Circumſtances of thy Heinous Sin, yea and the very thoughts of thy heart, deſigning to deſert my Service, by purchaſing an Eſtate with theſe two Talents? which I had refuſed, to confirm the new Convert in the Faith of the God of Iſrael, and now haſt thou made me an Impoſtor to him, and all our Religion, as a meer Impoſture, doing all in thy Maſter's name to his worſt diſhonour.
Remark the Laſt; He denounces his Doom, ver. 27. as thou haſt his Money, ſo take his Leproſie; let this white Coat laſt thee longer than thy two Raiments got by a Lye, even all thy Life, and the Lives of thy Poſterity. How much better (ſaith Dr. Hall) had been a light Purſe, and a mean Coat, with a ſound Body, and a clean Soul? Cauſſinus ſays the ſame. Sanctius ſaith, Eliſha informed Naaman with expedition of all this, leſt he ſhould ſtumble at the True God and his Prophet; ſo that it nothing blemiſhed the Repute of Eliſha blazed over all Syria, &c.