II
K I N G S
CHAP. V.
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, ver. 1. 2. The providence that brought him to Elisha, the
intelligence given him by a captive maid, ver. 2-4. A letter from the king of
Syria
to the king of Israel, to introduce him, ver. 5-7. And the
invitation Elisha sent him, ver. 8. 3. The method prescribed for his cure, his
submission, with much ado, to that method, and his cure thereby, ver. 9-14. 4.
The grateful acknowledgments he made to Elisha hereupon, ver. 15-19. II. The
smiting of Gehazi, his own servant, with that leprosy. 1. Gehazi's sins, which
were belying his master to Naaman (ver. 20-24), and lying to his master when
he examined him, ver. 25. 2. His punishment for these sins. Naaman's leprosy
was entailed on his family, ver. 26, 27. And, if Naaman's cure was typical of
the calling of the Gentiles, as our Saviour seems to make it (Luke iv. 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.
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Naaman's
Leprosy.
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B.
C. 894.
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1 Now Naaman, captain of the host of the king
of Syria, was a great man with his master, and honourable, because by him the
LORD had given deliverance unto
Syria: he was also a mighty man in valour, but he was a leper.
2 And the Syrians had gone out by companies, and had brought away captive out
of the land of Israel a little maid; and she waited on Naaman's wife.
3 And she said unto her mistress, Would God my lord were with the
prophet that is in Samaria! for he would recover him of his
leprosy. 4 And one went in, and told his lord, saying, Thus
and thus said the maid that is of the land of Israel. 5 And
the king of Syria said, Go to, go, and I will send a letter unto the king of
Israel. And he departed, and took with him ten talents of silver, and six
thousand pieces of gold, and ten changes of raiment. 6 And
he brought the letter to the king of Israel, saying, Now when this letter is
come unto thee, behold, I have therewith sent Naaman my servant to
thee, that thou mayest recover him of his leprosy. 7 And it came
to pass, when the king of Israel had read the letter, that he rent his
clothes, and said, Am I God, to kill and to make alive, that this man
doth send unto me to recover a man of his leprosy? wherefore consider, I pray
you, and see how he seeketh a quarrel against me. 8 And it was so,
when Elisha the man of God had heard that the king of Israel had rent his
clothes, that he sent to the king, saying, Wherefore hast thou rent thy
clothes? let him come now to me, and he shall know that there is a prophet in
Israel.
Our saviour's miracles were intended for the lost sheep of the house of
Israel, yet one, like a crumb, fell from the table to a woman of Canaan; so
this one miracle Elisha wrought for Naaman, a Syrian; for God does good to
all, and will have all men to be saved. Here is,
I. The great affliction Naaman was under, in the midst of all his honours, v.
1. He was a great man, in a great place; not only rich and raised, but
particularly happy for two things:-- 1. That he had been very serviceable to
his country. God made him so: By him the Lord had often given
deliverance to Syria, success in their wars even with Israel. The
preservation and prosperity even of those that do not know God and serve him
must be ascribed to him, for he is the Saviour of all men, but especially
of those that believe. Let Israel know that when the Syrians prevailed it
was from the Lord. 2. That he was very acceptable to his prince, was his
favourite, and prime-minister of state; so great was he, so high, so
honourable, and a mighty man of valour; but he was a leper, was under that
loathsome disease, which made him a burden to himself. Note, (1.) No man's
greatness, or honour, or interest, or valour, or victory, can set him out of
the reach of the sorest calamities of human life; there is many a sickly crazy
body under rich and gay clothing. (2.) Every man has some but or other
in his character, something that blemishes and diminishes him, some allay to
his grandeur, some damp to his joy; he may be very happy, very good, yet, in
something or other, not so good as he should be nor so happy as he would be.
Naaman was a great as the world could make him, and yet (as bishop Hall
expresses it) the basest slave in Syria would not change skins with him.
II. The notice that was given him of Elisha's power, by a little maid that
waited on his lady, v. 2, 3. This maid was, by birth, an Israelite,
providentially carried captive into Syria, and there preferred into Naaman's
family, where she published Elisha's fame to the honour of Israel and Israel's
God. The unhappy dispersing of the people of God has sometimes proved the
happy occasion of the diffusion of the knowledge of God, Acts viii. 4. This
little maid, 1. As became a true-born Israelite, consulted the honour of her
country, and could give an account, though but a girl, of the famous prophet
they had among them. Children should betimes acquaint themselves with the
wondrous works of God, that, wherever they go, they may have them to talk of.
See Ps. viii. 2. 2. As became a good servant, she desired the health and
welfare of her master, though she was a captive, a servant by force; much more
should servants of choice seek their masters' good. The Jews in Babylon were
to seek the peace of the land of their captivity. Jer. xxix. 7. Elisha
had not cleansed any leper in Israel (Luke iv. 27), yet this little
maid, from the other miracles he had wrought, inferred that he could
cure her master, and from his common beneficence inferred that he would
do it, though he was a Syrian. Servants may be blessings to the families where
they are, by telling what they know of the glory of God and the honour of his
prophets.
III. The application which the king of Syria hereupon made to the king of
Israel on Naaman's behalf. Naaman took notice of the intelligence, though
given by a simple maid, and did not despise it for the sake of her meanness,
when it tended to his bodily health. He did not say, "The girl talks like
a fool; how can any prophet of Israel do that for me which all the physicians
of Syria have attempted in vain?" Though he neither loved nor honoured
the Jewish nation, yet, if one of that nation can but cure him of his leprosy,
he will thankfully acknowledge the obligation. O that those who are
spiritually diseased would hearken thus readily to the tidings brought them of
the great Physician! See what Naaman did upon this little hint. 1. He would
not send for the prophet to come to him, but such honour would he pay to one
that had so much of a divine power with him as to be able to cure diseases
that he would go to him himself, though he himself was sickly, unfit for
society, the journey long, and the country an enemy's; princes, he thinks,
must stoop to prophets when they need them. 2. He would not go incognito--in
disguise, though his errand proclaimed his loathsome disease, but went in
state, and with a great retinue, to do the more honour to the prophet. 3. He
would not go empty-handed, but took with him gold, silver, and raiment, to
present to his physician. Those that have wealth, and want health show which
they reckon the more valuable blessing; what will they not give for ease, and
strength, and soundness of body? 4. He would not go without a letter to the
king of Israel from the king his master, who did himself earnestly desire his
recovery. He knows not where in Samaria to find this wonder-working prophet,
but takes it for granted the king knows where to find him; and, to engage the
prophet to do his utmost for Naaman, he will go to him supported with the
interest of two kings. If the king of Syria must entreat his help, he hopes
the king of Israel, being his liege-lord, may command it. The gifts of the
subject must all be (he thinks) for the service and honour of the prince, and
therefore he desires the king that he would recover the leper (v.
6), taking it for granted that there was a greater intimacy between the king
and the prophet than really there was.
IV. The alarm this gave to the king of Israel, v. 7. He apprehended
there was in this letter, 1. A great affront upon God, and therefore he rent
his clothes, according to the custom of the Jews when they heard or read that
which they thought blasphemous; and what less could it be than to attribute to
him a divine power? "Am I a God, to kill whom I will, and make
alive whom I will? No, I pretend not to such an authority."
Nebuchadnezzar did, as we find, Dan. v. 19. "Am I a God, to kill
with a word, and make alive with a word? No, I pretend not to such a
power;" thus this great man, this bad man, is made to own that he is but
a man. Why did he not, with this consideration, correct himself for his
idolatry, and reason thus:--Shall I worship those as gods that can neither
kill nor make alive, can do neither good nor evil? 2. A bad design upon
himself. He appeals to those about him for this: "See how he seeketh a
quarrel against me; he requires me to recover the leper, and if I do not,
though I cannot, he will make that a pretence to wage war with me," which
he suspects the rather because Naaman is his general. Had he rightly
understood the meaning of the letter, that when the king wrote to him to
recover the leper he meant that he would take care he might be recovered, he
would not have been in this fright. Note, We often create a great deal of
uneasiness to ourselves by misinterpreting the words and actions of others
that are well intended: it is charity to ourselves to think no evil. If he had
bethought himself of Elisha, and his power, he would easily have understood
the letter, and have known what he had to do; but he is put into this
confusion by making himself a stranger to the prophet: the captive maid had
him more in her thoughts than the king had.
V. The proffer which Elisha made of his services. He was willing to do any
thing to make his prince easy, though he was neglected and his former good
services were forgotten by him. Hearing on which occasion the king had rent
his clothes, he sent to him to let him know that if his patient would come to
him he should not lose his labour (v. 8): He shall know that there
is a prophet in Israel (and it were sad with Israel if there were not),
that there is a prophet in Israel who can do that which the king of Israel
dares not attempt, which the prophets of Syria cannot pretend to. It was not
for his own honour, but for the honour of God, that he coveted to make them
all know that there was a prophet in Israel, though obscure and
overlooked.
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The
Cure of Naaman's Leprosy.
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B.
C. 894.
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9 So Naaman came with his horses and with his
chariot, and stood at the door of the house of Elisha. 10 And
Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times,
and thy flesh shall come again to thee, and thou shalt be clean.
11 But Naaman was wroth, and went away, and said, Behold, I thought, He will
surely come out to me, and stand, and call on the name of the LORD
his God, and strike his hand over the place, and recover the leper.
12 Are not Abana and Pharpar, rivers of Damascus, better than all the
waters of Israel? may I not wash in them, and be clean? So he turned and went
away in a rage. 13 And his servants came near, and spake unto him,
and said, My father, if the prophet had bid thee do some great
thing, wouldest thou not have done it? how much rather then, when he
saith to thee, Wash, and be clean? 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.
We have here the cure of Naaman's leprosy.
I. The short and plain direction which the prophet gave him, with assurance of
success. Naaman designed to do honour to Elisha when he came in his chariot,
and with all his retinue, to Elisha's door, v. 9. Those that showed
little respect to prophets at other times were very complaisant to them when
they needed them. He attended at Elisha's door as a beggar for an alms. Those
that would be cleansed from the spiritual leprosy must wait at Wisdom's
gate, and watch at the posts of her doors. Naaman expected to have his
compliment returned, but Elisha gave him his answer without any formality,
would not go to the door to him, lest he should seem too much pleased with the
honour done him, but sent a messenger to him, saying, Go wash in Jordan
seven times, and promising him that if he did so his disease should be
cured. The promise was express: Thou shalt be clean. The method
prescribed was plain: Go wash in Jordan. This was not intended as any
means of the cure; for, though cold bathing is recommended by many as a very
wholesome thing, yet some think that in the case of a leprosy it was rather
hurtful. But it was intended as a sign of the cure, and a trial of his
obedience. Those that will be helped of God must do as they are bidden. But
why did Elisha send a messenger to him with these directions? 1. Because he
had retired, at this time, for devotion, was intent upon his prayers for the
cure, and would not be diverted; or, 2. Because he knew Naaman to be a proud
man, and he would let him know that before the great God all men stand upon
the same level.
II. Naaman's disgust at the method prescribed, because it was not what he
expected. Two things disgusted him:--
1. That Elisha, as he thought, put a slight upon his person, in sending him
orders by a servant, and not coming to him himself, v. 11. Being big
with the expectation of a cure, he had been fancying how this cure would be
wrought, and the scheme he had laid was this: "He will surely come out
to me, that is the least he can do to me, a peer of Syria, to me that have
come to him in all this state, to me that have so often been victorious over
Israel. He will stand, and call on the name of his God, and name
me in his prayer, and then he will wave his hand over the place, and so
effect the cure." And, because the thing was not done just thus, he fell
into a passion, forgetting, (1.) That he was a leper, and the law of Moses,
which Elisha would religiously observe, shut lepers out from society--a leper,
and therefore he ought not to insist upon the punctilios of honor. Note, Many
have hearts unhumbled under humbling providences; see Num. xii. 14. (2.) That
he was a petitioner, suing for a favour which he could not demand; and beggars
must not be choosers, patients must not prescribe to their physicians. See in
Naaman the folly of pride. A cure will not content him unless he be cured with
ceremony, with a great deal of pomp and parade; he scorns to be healed, unless
he be humoured.
2. That Elisha, as he thought, put a slight upon his country. He took it hard
that he must be sent to wash in Jordan, a river of Israel, when he thought Abana
and Pharpar, rivers of Damascus, better than all the waters of Israel. How
magnificently does he speak of these two rivers that watered Damascus, which
soon after fell into one, called by geographers Chrysoroas--the golden
stream! How scornfully does he speak of all the waters of Israel, though
God had called the land of Israel the glory of all lands, and
particularly for its brooks of water! Deut. viii. 7. So common it is
for God and man to differ in their judgments. How slightly does he speak of
the prophet's directions! May I not wash in them and be clean? He might
wash in them and be clean from dirt, but not wash in them and be clean from
leprosy. He was angry that the prophet bade him wash and be clean; he thought
that the prophet must do all and was not pleased that he was bidden to do any
thing,--or he thought this too cheap, too plain, too common a thing for so
great a man to be cured by,--or he did not believe it would at all effect the
cure, or, if it would, what medicinal virtue was there in Jordan more than in
the rivers of Damascus? But he did not consider, (1.) That Jordan belonged to
Israel's God, from whom he was to expect the cure, and not from the gods of
Damascus; it watered the Lord's land, the holy land, and, in a miraculous
cure, relation to God was much more considerable than the depth of the channel
or the beauty of the stream. (2.) That Jordan had more than once before this
obeyed the commands of omnipotence. It had of old yielded a passage to Israel,
and of late to Elijah and Elisha, and therefore was fitter for such a purpose
than those rivers which had only observed the common law of their creation,
and had never been thus distinguished; but, above all, (3.) Jordan was the
river appointed, and, if he expected a cure from the divine power, he ought to
acquiesce in the divine will, without asking why or wherefore. Note, It is
common for those that are wise in their own conceit to look with contempt on
the dictates and prescriptions of divine wisdom and to prefer their own
fancies before them; those that are for establishing their own
righteousness will not submit to the righteousness of God, Rom. x.
3. Naaman talked himself into such a heat (as passionate men usually do) that
he turned away from the prophet's door in a rage, ready to swear he would
never have any thing more to say to Elisha; and who then would be the loser?
Note, Those that observe lying vanities forsake their own mercies.
Jonah ii. 8. Proud men are the worst enemies to themselves and forego their
own redemption.
III. The modest advice which his servants gave him, to observe the prophet's
prescriptions, with a tacit reproof of his resentments, v. 13. Though
at other times they kept their distance, and now saw him in a passion, yet,
knowing him to be a man that would hear reason at any time, and from any body
(a good character of great men, and a very rare one), they drew near, and made
bold to argue the matter a little with him. They had conceived a great opinion
of the prophet (having, perhaps, heard more of him from the common people,
whom they had conversed with, than Naaman had heard from the king and
courtiers, whom he had conversed with), and therefore begged of him to
consider: "If the prophet had bidden thee to do some great thing,
had ordered thee into a tedious course of physic, or to submit to some painful
operation, 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?" Observe, 1. His own servants
gave him this reproof and counsel, which was no more disparagement to him than
that he had intelligence of one that could cure him from his wife's maid, v.
3. Note, It is a great mercy to have those about us that will be free with us,
and faithfully tell us of our faults and follies, though they be our
inferiors. Masters must be willing to hear reason from their servants, Job
xxxi. 13, 14. As we should be deaf to the counsel of the ungodly, though given
by the greatest and most venerable names, so we should have our ear open to
good advice, though brought us by those who are much below us: no matter who
speaks, if the thing be well said. 2. The reproof was very modest and
respectful. They call him Father; for servants must honour and obey
their masters with a kind of filial affection. In giving reproof or counsel we
must make it appear that it comes from love and true honour, and that we
intend, not reproach, but reformation. 3. It was very rational and
considerate. If the rude and unthinking servants had stirred up their master's
angry resentment, and offered to avenge his quarrel upon the prophet, who (he
thought) affronted him, how mischievous would the consequences have been! Fire
from heaven, probably, upon them all! But they, to our great surprise, took
the prophet's part. Elisha, though it is likely he perceived that what he had
said had put Naaman out of humour, did not care to pacify him: it was at his
peril if he persisted in his wrath. But his servants were made use of by
Providence to reduce him to temper. They reasoned with him, (1.) From his
earnest desire of a cure: Wouldst thou not do any thing? Note, When
diseased sinners come to this, that they are content to do any thing, to
submit to any thing, to part with any thing, for a cure, then, and not till
then, there begin to be some hopes of them. Then they will take Christ on his
own terms when they are made willing to have Christ upon any terms. (2.) From
the easiness of the method prescribed: "It is but, Wash and be clean.
It is but trying; the experiment is cheap and easy, it can do no hurt, but may
do good." Note, the methods prescribed for the healing of the leprosy of
sin are so plain that we are utterly inexcusable if we do not observe them. It
is but, "Believe, and be saved"--"Repent, and be
pardoned"--"Wash, and be clean."
IV. The cure effected, in the use of the means prescribed, v. 14.
Naaman, upon second thoughts, yielded to make the experiment, yet, it should
seem, with no great faith and resolution; for, whereas the prophet bade him
wash in Jordan seven times, he did but dip himself so many times, as lightly
as he could. However God was pleased so far to honour himself and his word as
to make that effectual. His flesh came again, like the flesh of a child.
to his great surprise and joy. This men get by yielding to the will of God, by
attending to his institutions. His being cleansed by washing put an honour on
the law for cleansing lepers. God will magnify his word above all his name.
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. 16 But he
said, As the LORD
liveth, 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 in the house of Rimmon, the LORD
pardon thy servant in this thing. 19 And he said unto him, Go in
peace. So he departed from him a little way.
Of the ten lepers that our Saviour cleansed, the only one that returned to
give thanks was a Samaritan, Luke xvii. 16. This Syrian did so, and
here expresses himself.
I. Convinced of the power of the God of Israel, not only that he is God, but
that he is God alone, and that indeed there is no God in all the earth but
in Israel (v. 15)-- a noble confession, but such as intimates 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 experience had rectified his mistake, and he knew
Israel's God was God alone, the sovereign Lord of all. Had he seen other
lepers cleansed, perhaps the sight 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.
II. Grateful to Elisha the prophet: "Therefore, for his sake whose
servant thou art, I have a present for thee, silver, and gold, and raiment,
whatever thou wilt please to accept." He valued the cure, not by the
easiness of it to the prophet, but the acceptableness of it to himself, and
would gladly pay for it accordingly. But Elisha generously refused the fee,
though urged to accept it; and, to prevent further importunity, backed his
refusal with an oath: As the Lord liveth, I will receive none (v.
16), not because he did not need it, for he was poor enough, and knew what to
do with it, and how to bestow it among the sons of the prophets, nor because
he thought it unlawful, for he received presents from others; but he would not
be beholden to this Syrian, nor should he say, I have made Elisha
rich, Gen. xiv. 23. It would be much for the honour of God to show this
new convert that the servants of the God of Israel were taught to look upon
the wealth of this world with a holy contempt, which would confirm him in his
belief that there was no God but in Israel. See 1 Cor. ix. 18; 2 Cor.
xi. 9.
III. Proselyted to the worship of the God of Israel. He will not only offer a
sacrifice to the Lord, in thanks for his present cure, but he resolves he will
never offer sacrifice to any other gods, v. 17. It was a happy cure of
his leprosy which cured him of his idolatry, a more dangerous disease. But
here are two instances of his weakness and infirmity in his conversion:-- 1.
In one instance he over-did it, that he would not only worship the God of
Israel, but he would have clods of earth out of the prophet's garden, or at
least of the prophet's ordering, to make an altar of, v. 17. He
that awhile ago had spoken very slightly of the waters of Israel (v.
12) now is in another extreme, and over-values the earth of Israel, supposing
(since God has appointed altars of earth, Exod. xx. 24) that an altar
of that earth would be most acceptable to him, not considering that all the
earth is the Lord's and the fulness thereof. Or perhaps the transport of
his affection and veneration for the prophet, not only upon the account of his
power, but of his virtue and generosity, made him, as we say, love the very
ground he went upon and desire to have some of it home with him. The modern
compliment equivalent to this would be, "Pray, sir, let me have your
picture." 2. In another instance he under-did it, that he reserved to
himself a liberty to bow in the house of Rimmon, in complaisance to the king
his master, and according to the duty of his place at court (v. 18), in
this thing he must be excused. He owns he ought not to do it, but that he
cannot otherwise not do it, but that he cannot otherwise keep his
place,--protests that his bowing is not, nor ever shall be, as it had been, in
honour to the idol, but only in honour to the king,--and therefore he hopes
God will forgive him. Perhaps, all things considered, this might admit of some
apology, though it was not justifiable. But, as to us, I am sure, (1.) If, in
covenanting with God, we make a reservation for any known sin, which we will
continue to indulge ourselves in, that reservation is a defeasance of his
covenant. We must cast away all our transgressions and not except any house of
Rimmon. (2.) Though we are encouraged to pray for the remission of the sins we
have committed, yet, if we ask for a dispensation to go on in any sin for the
future, we mock God, and deceive ourselves. (3.) Those that know not how to
quit a place at court when they cannot keep it without sinning against God,
and wronging their consciences, do not rightly value the divine favour. (4.)
Those that truly hate evil will make conscience of abstaining from all
appearances of evil. Though Naaman's dissembling his religion cannot be
approved, yet because his promise to offer no sacrifice to any god but the God
of Israel only was a great point gained with a Syrian, and because, by asking
pardon in this matter, he showed such a degree of conviction and ingenuousness
as gave hopes of improvement, the prophet took fair leave of him, and bade him
Go in peace, v. 19. Young converts must be tenderly dealt with.
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Naaman's
Gratitude.
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B.
C. 894.
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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, Is all
well? 22 And he said, All is well. My master hath sent me,
saying, Behold, even now there be come to me from mount Ephraim two young men
of the sons of the prophets: give them, I pray thee, a talent of silver, and
two changes of garments. 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
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. 26 And
he said unto him, Went not mine heart with thee, when the man turned
again from his chariot to meet thee? Is it a time to receive money, and
to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and
menservants, and maidservants? 27 The leprosy therefore of Naaman
shall cleave unto thee, and unto thy seed for ever. And he went out from his
presence a leper as white as snow.
Naaman, a Syrian, a courtier, a soldier, had many servants, and we read how
wise and good they were, v. 13. Elisha, a holy prophet, a man of God,
has but one servant, and he proves a base, lying, naughty fellow. Those that
heard of Elisha at a distance honoured him, and got good by what they heard;
but he that stood continually before him, to hear his wisdom, had no good
impressions made upon him either by his doctrine or miracles. One would have
expected that Elisha's servant should be a saint (even Ahab's servant,
Obadiah, was), but even Christ himself had a Judas among his followers. The
means of grace cannot give grace. The best men, the best ministers have often
had those about them that have been their grief and shame. The nearer the
church the further from God. Many come from the east and west to sit down
with Abraham when the children of the kingdom shall be cast out. Here is,
I. Gehazi's sin. It was a complicated sin. 1. The love of money, that root of
all evil, was at the bottom of it. His master contemned Naaman's treasures,
but he coveted them, v. 20. His heart (says bishop Hall) was packed up
in Naaman's chests, and he must run after him to fetch it. Multitudes, by
coveting worldly wealth, have erred from the faith and pierced
themselves with many sorrows. 2. He blamed his master for refusing
Naaman's present, condemned him as foolish in not taking gold when he might
have it, envied and grudged his kindness and generosity to this stranger,
though it was for the good of his soul. In short, he thought himself wiser
than his master. 3. When Naaman, like a person of accomplished manners,
alighted from his chariot to meet him (v. 21), he told him a deliberate
lie, that his master sent him to him, and so he received that courtesy to
himself that Naaman intended to his master. 4. He abused his master, and
basely misrepresented him to Naaman as one that had soon repented of his
generosity, that was fickle, and did not know his own mind, that would say and
unsay, swear and unswear, that would not do an honourable thing but he must
presently undo it again. his story of the two sons of the prophets was as
silly as it was false; if he would have begged a token for two young scholars,
surely less than a talent of silver might serve them. 5. There was danger of
his alienating Naaman from that holy religion which he had espoused, and
lessening his good opinion of it. he would be ready to say, as Paul's enemies
suggested concerning him (2 Cor. xii. 16, 17), that, though Elisha himself did
not burden him, yet being crafty he caught him with guile, sending those that
made a gain of him. We hope that he understood afterwards that Elisha's hand
was not in it, and that Gehazi was forced to restore what he had unjustly got,
else it might have driven him to his idols again. 6. His seeking to conceal
what he had unjustly got added much to his sin. (1.) He hid it, as Achan did
his gain, by sacrilege, in the tower, a secret place, a strong place, till he
should have an opportunity of laying it out, v. 24. Now he thought
himself sure of it, and applauded his own management of a fraud by which he
had imposed, not only upon the prudence of Naaman, but upon Elisha's spirit of
discerning, as Ananias and Sapphira upon the apostles. (2.) He denied it: He went
in, and stood before his master, ready to receive his orders. None looked
more observant of his master, though really none more injurious to him; he
thought, as Ephraim, I have become rich, but they shall find no iniquity in
me, Hos. xii. 8. His master asked him where he had been, "Nowhere,
sir" (said he), "out of the house." Note, One lie commonly
begets another: the way of that sin is down-hill; therefore dare to be true.
II. The punishment of this sin. Elisha immediately called him to an account
for it; and observe,
1. How he was convicted. He thought to impose upon the prophet, but was soon
given to understand that the Spirit of prophecy could not be deceived, and
that it was in vain to lie to the Holy Ghost. Elisha could tell him, (1.) What
he had done, though he had denied it. "Thou sayest thou wentest nowhere,
but went not my heart with thee?" v. 26. Had Gehazi yet to
learn that prophets had spiritual eyes? or could he think to hide any thing
from a seer, from him with whom the secret of the Lord was? Note, It is folly
to presume upon sin in hopes of secrecy. When thou goest aside into any
by-path does not thy own conscience go with thee? Does not the eye of God go
with thee? He that covers his sin shall not prosper, particularly a
lying tongue is but for a moment, Prov. xii. 19. Truth will transpire, and
often comes to light strangely, to the confusion of those that make lies their
refuge. (2.) What he designed, though he kept that in his own breast. He could
tell him the very thoughts and intents of his heart, that he was projecting,
now that he had got these two talents, to purchase ground and cattle, to leave
Elisha's service, and to set up for himself. Note, All the foolish hopes and
contrivances of carnal worldlings are open before God. And he tells him also
the evil of it: "Is it a time to receive money? Is this an
opportunity of enriching thyself? Couldst thou find no better way of getting
money than by belying thy master and laying a stumbling-block before a young
convert?" Note, Those that are for getting wealth at any time, and by any
ways and means whatsoever, right or wrong, lay themselves open to a great deal
of temptation. Those that will be rich (per fas, per nefas; rem, rem,
quocunque modo rem--by fair means, by foul means; careless of principle,
intent only on money) drown themselves in destruction and perdition, 1
Tim. vi. 9. War, and fire, and plague, and shipwreck, are not, as many make
them, things to get money by. It is not a time to increase our wealth when we
cannot do it but in such ways as are dishonourable to God and religion or
injurious to our brethren or the public.
2. How he was punished for it: The leprosy of Naaman shall cleave to thee,
v. 27. If he will have his money, he shall take his disease with it, Transit
cum onere--It passes with this incumbrance. He was contriving to entail
lands upon his posterity; but, instead of them, he entails a loathsome disease
on the heirs of his body, from generation to generation. The sentence was
immediately executed on himself; no sooner said than done: He went out from
his presence a leper as white as snow. Thus he is stigmatized and made
infamous, and carries the mark of his shame wherever he goes: thus he loads
himself and family with a curse, which shall not only for the present proclaim
his villany, but for ever perpetuate the remembrance of it. Note, The
getting of treasures by a lying tongue is a vanity tossed to and fro of those
that seek death, Prov. xxi. 6. Those who get wealth by fraud and injustice
cannot expect either the comfort or the continuance of it. What was Gehazi
profited, though he gained his two talents, when thereby he lost his health,
his honour, his peace, his service, and, if repentance prevented not, his soul
for ever? See Job xx. 12, &c.
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