Chapter 5

1 Naaman, by the report of a captive maid is sent to Samaria to be cured of his leprosy. 8 Elisha, sending him to Jordan, cureth him. 15 He refusing Naaman’s gifts granteth him some of the earth. 20 Gehazi, abusing his master’s name unto Naaman, is smitten with leprosy.

1. Naaman. Syria was often at war with Israel, but this was evidently a period of peace. Only a short time before, Ahab had been slain in battle against Benhadad (1 Kings 22:34–37). The name of the king of Israel is not given, but the events are believed to have taken place in the reign of Joram, Ahab’s son. The narrative reveals the changing fortunes of the nations, and gives an interesting picture of the international relationships and customs of the times.

A mighty man. Naaman was an important personage in Syria. He had gained honor and fame by the victories he had helped Syria achieve, but he had the misfortune of being a leper. However, he retained his position as commander of the Syrian hosts, although he must have been seriously handicapped by the terrible disease with which he was afflicted.

2. By companies. There were frequent border raids conducted by marauding bands, usually carried on for purposes of plunder.

Brought away captive. War is cruel. The little girl had been carried away from her home, and was now in an enemy land, seemingly forsaken by God and without comfort or hope. Life seemed to have for her little of good, and she might have become bitter and morose if she had allowed herself to center her thoughts upon herself and her unhappy plight. But even in an alien land God had a service for her to perform.

Waited on Naaman’s wife. The captive maid was living the life of a slave, forced to serve in the home of the commander of the armies that had laid Israel low. But she must have been faithful in her service, for otherwise she would not have been employed in the home of an important official.

3. With the prophet. Although a captive, the maid did not forget her homeland or her God. Nor did she think thoughts of ill toward those who had taken her captive and forced her into an involuntary servitude. Filled with love toward her God, her heart went out in sympathy to her ailing master and his wife. Instead of wishing Naaman ill because of the misfortunes that had been brought upon her, she wished him well and hoped for his recovery from his terrible disease. Remembering the marvelous works of Elisha in her homeland, she had faith that the prophet could heal Naaman of his leprosy. What God had wrought through His servant in Israel, she believed He could also perform toward those of an alien race.

He would recover him. Leprosy was regarded as an incurable disease. But the Hebrew maid had been taught by her parents that there is nothing impossible with God. The parents had discharged their responsibility well, and the result was this wonderful testimony in behalf of Israel’s God in a land that knew Him not. Naaman learned of a power beyond the power of men because a faithful father and mother in Israel had brought up their child to love and trust the Lord.

One went in. That is, Naaman went to his lord the king of Syria and related to him the words of the captive maid. Little did the girl understand the import of her words of faith in God. Naaman believed because the girl believed, and he carried her testimony before Syria’s king. Thus was Benhadad to learn that Israel’s God was a God of power and a God of love. He had defeated the armies of Israel in battle, and he might have been led to believe that the gods of Syria were mightier than Jehovah. But he was to learn that the God of Israel could do that which was beyond the power of men and beyond the power of the Syrian gods. The greatest testimony that can be borne in behalf of the God of heaven is the testimony of a person whose life reflects implicit confidence in Him.

5. I will send. Not only had the young maiden’s testimony of faith created confidence in the commander of the Syrian hosts, but it also created a measure of faith in the heart of Syria’s king. Faith begets faith and love begets love. Faith is an ever-widening circle that goes out from heart to heart and from land to land, until it encompasses the globe. Only eternity can measure the results of that testimony of confidence in Israel’s God borne by the captive maid before her mistress in an alien land. Kings dealt with kings, and in offering his services to Naaman, Benhadad thought to make his contact through Israel’s king rather than deal directly with Elisha. The writing of letters was a common procedure in those days, many copies of such letters having come down to the present time.

Ten talents of silver. Naaman was not asking for healing without being willing to pay. Not being acquainted with Israel’s prophet and Israel’s God, he brought with him sufficient treasure to make possible for the prophet a handsome reward. Little did he realize that the Lord would be willing to heal him, and wished neither silver nor gold in return. Little did he know that Elisha served God and his fellows, not from a spirit of wordly gain, but for the good that he might be able to do. In those days money was not coined, and bars or rings of gold and silver went by weight. A talent of silver was equivalent to about 75 lb. avoirdupois, or 34.8 kg. There were not 6,000 individual pieces of gold, but gold to the weight of 6,000 shekels, or 2 talents of gold. Such a weight of gold today would be worth about $55,272 in terms of the light shekel. It should be noted that these computations show only the worth of these metals today and give no idea of the buying power of this money in ancient times. The fact that Naaman brought with him such a large amount of treasure was an indication of the seriousness of the plight he knew himself to be in and of the intensity of his desire to be healed.

6. Recover him. The king of Syria evidently thought that the prophet who was reputed to accomplish such miracles, was a member of a religious order under the control of the state and at the command of the king.

7. Am I God? Leprosy was regarded as a living death. The king of Israel realized that this was a disease that only God could cure, and it was beyond his faith in God to believe that man could be used as an instrument in the hands of the Lord to restore anyone stricken with such a disease as this.

Seeketh a quarrel. Instead of seeing in the request of Benhadad an opportunity for the revelation of the wonderful power of God, the king of Israel looked only at the darker side of the picture. Certainly, he thought, the letter from the Syrian king could not have been written in good faith, but was only a pretext for seeking a quarrel against him. He probably imagined that Benhadad had intentionally sent a request with which it was impossible to comply, in order that he might use it as an occasion for war. Rather than to think of the Lord or His prophet Elisha, Joram thought only of himself, and his utter inability to deal with the situation (see on v. 1).

8. The man of God. How the news of the arrival of Naaman at Joram’s court reached Elisha we are not told. But God was directing events so as to reward the faith of the Syrian captain.

Wherefore? What Joram looked upon as a catastrophe, Elisha regarded as an opportunity. What the king of Israel could not accomplish, the prophet would be happy to undertake with the help of the Lord. While the king was filled with despair, the prophet looked upward with hope. In hours of difficulty and perplexity it pays to remember that there is a God in heaven who looks down in love and mercy upon the frail children of earth.

Let him come now to me. Joram feared, but Elisha welcomed the visit of the commander of Syria’s hosts. The king had for Naaman no message of cheer and no word of hope. But Elisha asked that he come to him in order to find healing of body and restoration of soul. The prophet was anxious that Naaman become acquainted with the love and power of Israel’s God, and that he take back to his own people a message of comfort concerning the hope that all might have in Him. The home of every child of God should be a haven of rest to all who are in need.

9. With his horses. The attendants of Naaman rode on horses, but Naaman himself rode in a chariot.

House of Elisha. Doubtless a humble abode. This was not the palace of a king, but in this home Naaman was to find something that the king’s palace could not offer. The humble cottage gate was to Naaman a door to life and hope.

10. Wash in Jordan. These directions to Naaman bring to mind the command of Jesus to the blind man, “Go, wash in the pool of Siloam” (John 9:7). In both instances a command was given that tested the faith of the recipient. Only in implicit obedience would healing be found. The waters of Jordan were to be to Naaman the waters of healing and life. There is wisdom in obeying the commands of the Lord.

11. I thought. Naaman had his own thoughts, but these were not the thoughts of God. He had heard of a man who could cure him of his leprosy, and immediately he came to his own conclusions as to exactly how this should and would be accomplished. He made a plan of his own, and then expected that God would work according to that plan. But man’s preconceptions as to what should be the Lord’s mode of action are often erroneous. When we map out beforehand the path of Providence, we may expect disappointments. God chose to lead Israel out of Egypt by a passage through the Red Sea, but that was not the thought of man. God sent His Son to be born in stable and cradled in a manger, but that was not according to the ideas of the great and mighty of earth. God had His Son live among men as a servant to those in need, but that was not in accord with the thoughts of the Jews concerning the Messiah who was to come. The man who would be saved and walk in the ways of the Lord must learn that God’s ways are infinitely higher and better than the ways of men (Isa. 55:8, 9).

12. Abana and Pharpar. In the sight of man these rivers undoubtedly were better than all the waters of Israel. The rivers of Damascus were pleasant, and made the area blossom as a rose. Compared with these life-giving rivers of his own country, the Jordan was to Naaman a small and disappointing stream. Yet if he wanted to be healed of his leprosy, it was in the Jordan and not in the Abana that he was to bathe. Abana is thought to be identical with Amana of S. of Sol. 4:8, the stream being named after the mountain that was its source. It was the important river of Damascus. The Pharpar is thought to have been a stream south of Damascus, which had its rise in the heights of Mt. Hermon.

13. His servants. How often servants prove themselves to be wiser than their masters, and underlings than kings. By heeding the words of his servants, Naaman was to find the way to life and restoration.

Some great thing. Naaman was a great man and expected to do great things. He was haughty and proud, and to wash in the waters of the Jordan would be a humiliating experience. But he was being tested by God for his own good. Only by complete obedience to the Lord’s directions could he hope to find favor with God. His proud heart must yield, and he must gain the victory over his own stubborn, selfish will. He must acknowledge the God of Israel as more powerful than the idols of the Syrian groves, and the directions of Elisha as superior to his own thoughts and desires.

14. The saying of the man of God. Naaman had to bring himself to the place where he acknowledged Elisha as a man of God and a spokesman for Heaven before he could hope to secure the blessing for which he had come. There would have been no healing if he had not seen light in the prophet’s words. But when he did according to the directions of the prophet, his leprosy was washed away. When God speaks through a prophet, it always pays to put aside one’s own opinion and accept the message of the Lord. Only thus may we find ourselves walking in the ways of God and partaking of His blessings.

15. He returned. Naaman showed his gratitude by returning to Elisha to offer him a reward. In doing this he probably went far out of his way, but it was a journey that was not in vain. In all his conduct Naaman showed himself more in accord with the true spirit of a child of God than did those who claimed to be His people. When the Saviour was on earth, years afterward, He referred to the fact that there were many lepers in the land of Israel at the time of Elisha, but “none of them was cleansed, saving Naaman the Syrian” (Luke 4:27). Israel was unappreciative of the presence and blessings of God. The commander of the armies of a heathen nation showed a faith and gratitude that were foreign to the professed people of God. The Lord is close and kind to those who appreciate His blessings.

Now I know. Naaman had heard of God through the testimony of the Hebrew maid, but now he had become acquainted with Him through his own personal experience. Faith had become knowledge. There was now a ring of assurance in his testimony that would never have been the case had he not received this wonderful blessing from God. He knew now that outside of Israel there were no gods. The gods worshiped in Syria and the neighboring nations were only idols made by the hands of man. But the God of Israel was the Creator of heaven and earth, the Lord who gave life and hope to man. If every child of God were as faithful in bearing witness for Him as the captive Hebrew maid, all the people of earth would become acquainted with the Creator’s wonderful love and care, and many would be led to give praise and thanksgiving to Him.

16. I will receive none. A prophet of the Lord does not serve for purposes of gain or reward. In the new life that had come to Naaman and the faith that had sprung up within his heart, Elisha had his reward. A laborer is worthy of his hire, and those who receive blessings from God may give offerings of thanksgiving to Him, but under the circumstances it was best for Elisha to refuse the proffered gift. Naaman must not be left with the impression that prophets of the true God acted from motives of self-interest or that the blessing of God could be purchased for money.

17. Two mules’ burden of earth. Naaman thought of the God of Israel as a divinity who must be worshiped on the soil of Israel. In those days each nation had its own outstanding divinity, and many cities had their own local gods. Although Naaman had recognized the fact that outside of Israel there was no God, he had not entirely divested himself of the view that the God of Israel was in some special way attached to the land of Israel, and in his own country he wanted to worship that God on Israelite soil.

Unto other gods. When Naaman had made his acquaintance with God, he gave his heart to Him and determined to give up the worship of the Syrian gods he had known from his youth. In every land there are those who are as earnest and sincere as Naaman, and who are waiting only for the faithful testimony and the holy lives of the people of God before giving their hearts to Him.

18. The Lord pardon. While Naaman purposed to serve God, he knew that in his own country, which was devoted to the worship of idols, this would not be easy. The king of Syria still worshiped the god Rimmon, and in this service Naaman would be an attendant of the king. Naaman had no thought of turning his back on the service of his earthly king, although he had definitely made up his mind that henceforth he would worship only the Lord. But as the king bowed in worship to Rimmon, he would lean on Naaman’s arm (see ch. 7:2, 17). Naaman did not wish to be understood as also bowing in worship to the heathen god. Having given his heart to Jehovah, he had no intention of compromising his faith by also worshiping Rimmon, nor did he want word to get back to Elisha that he was so doing. He was a man of tender conscience, and before taking his departure from Israel wished to make clear his scruples.

19. Go in peace. These words must not be thought of as either expressing approval or disapproval of Naaman’s parting request. He was to depart in peace, not in doubt or restless uncertainty. God had been kind to him, and he was to find happiness and peace in his knowledge and worship of God. Naaman was a new convert, a man with conscientious scruples, who would grow in strength and wisdom if he clung to his new-found faith. God leads new converts on step by step, and knows the appropriate moment in which to call for a reform in a certain matter. This principle ought always to be borne in mind by those who labor for the salvation of souls. Elisha knew that this was not the suitable moment to insist on a drastic change in this particular matter of behavior. He was a man of keen spiritual insight, and in his treatment of Naaman, wished to be tactful and prudent. So he sent him away, not with a word of rebuke but with a message of peace similar to that contained in Jesus’ farewell to His disciples (John 14:27).

20. But Gehazi. The Biblical writer has just given a beautiful picture of an important Syrian official leaving Israel as a new convert to Jehovah, with joy and peace in his heart, healed of leprosy and converted in spirit. But the scene changes abruptly with the words, “But Gehazi.” When God gives men happiness and peace, Satan attempts to introduce trouble. Into every symphony he seeks to introduce a discordant note. Here the servant of the prophet allows himself to become a tool in the enemy’s hand to all but spoil the picture so beautifully drawn.

Hath spared Naaman. These words reveal the thoughts and spirit of Gehazi. He thought of Naaman not as a new convert to God but as a soldier from an enemy land. The Syrians had spoiled Israel; why should an Israelite now spare one of them? Gehazi probably thought of his master Elisha as weak and simple-minded in refusing to take from Naaman the gift he was so willing to give.

As the Lord liveth. These words are here a profane oath, uttered by a man who is trying to persuade himself that he is doing something in the service of God when he knows full well that he is doing wrong. Blinded by avarice, Gehazi will take pay for services he did not perform, from a man from whom Elisha believed he should accept nothing.

21. Lighted down. This was an Oriental mark of respect. Gehazi was, after all, only the servant of Elisha, and Naaman was under no obligations to show him this uncalled-for courtesy. But it indicates the strong feeling of gratitude that welled within his breast. Naaman had conquered his natural pride and animosity, and now the commander of the armies of Syria, which had been victorious over Israel, descends from his chariot that he may deal on terms of equality with the servant of a Hebrew prophet.

Is all well? Naaman was startled as he saw Gehazi running, and must have thought that some ill had befallen the prophet or that some other calamity had occurred.

22. My master hath sent me. Gehazi now sought to cloak his avarice with a lie. Elisha was to be made responsible for the servant’s greed. The worthy name of the unselfish prophet was to be defamed by the cupidity of his unworthy servant. One sin rarely stands alone, for evil always leads the way to more and greater evil.

From mount Ephraim. There were at least two schools of the prophets in the highlands of Ephraim, Bethel and Gilgal (see on ch. 2:1).

Two young men. Gehazi did not wish to be recognized as displaying his greed. Rather, he would play the part of a friend concerned about two young men in need. Would not Naaman be interested in them to the extent of assisting them with one of his ten talents of silver and two of his ten changes of raiment?

23. Be content. The meaning is, “please,” or, “kindly consent to,” take not one talent but two. The grateful Naaman would give double that which Gehazi had asked for, and he would also send two of his servants to bear the burden to the prophet’s home.

24. The tower. Heb. Фophel, a “mound” or “hill”; often the structure on the hill whether a watchtower, a house, a fort, or a lookout point. Elisha had his home in Samaria, probably on an eminence from which he could see men approaching afar (see ch. 6:30–32). But on this occasion Gehazi, returning with the two talents of silver, did not wish to be seen by his master. So the hill here referred to seems to have been one between the home of Elisha and the place where Gehazi overtook Naaman, which interrupted the view. At that place Naaman’s servants were dismissed and Gehazi received the treasure and placed it in hiding.

25. Went no whither. To shield himself from his master’s censure, Gehazi now resorted to another falsehood. Again sin led to sin, and one lie to another. The trail of evil has no end. He who embarks upon a course of deception will inevitably find himself engaging in deception to cover up deception.

26. Went not mine heart? The Lord had revealed to Elisha exactly what had taken place, how Gehazi had run out after Naaman, how he had lied to him and had succeeded in securing the coveted gift, and how it had been hidden. Man may lie to his fellow men, but he cannot lie to God. Deeds of evil may be hidden from the eyes of man, but the eyes of the Lord see all (see Heb. 4:13).

It is a time to receive money? What a terrible rebuke the words of Elisha brought home to the heart of his servant! A notable miracle had been performed. The commander of the armies of Syria had been brought to believe in God and to rejoice in his new-found faith. God had been gracious to His servants, and heaven had come very close to earth. Gehazi’s heart should have been uplifted in praise and thanksgiving to God for the wonderful blessings received. He should have thought of how Naaman’s heart might be favorably impressed and how the Syrian commander might be brought to feel that the faith of the Israelites was the world’s only true religion which made men unselfish, honest, and kind. But instead he thought only of himself and of his own interests.

Elisha’s words of rebuke were not only for his servant Gehazi but for those in God’s church today who manifest the same spirit as did Gehazi. In our day God has again been very near, and wonderful miracles of grace have been wrought in many lands. Sinners everywhere are being reclaimed and songs of thanksgiving and victory are ascending to God. But once more in the hearts of some the spirit of avarice and greed has been allowed to prevail. They are engaged in the service of self. Silver is being hoarded and hidden that should be employed toward the salvation of men. Once more God is looking down from heaven, and the question is asked, “Is it a time to receive money, and to receive garments?”

Oliveyards. Gehazi had been thinking of the disposition he would make of his wealth, and the prophet here probably enumerates the purchases his servant intended to make.

27. Cleave unto thee. The day that brought so great a blessing to Naaman the Syrian brought a terrible curse to the Hebrew servant of the prophet of God. Naaman went on his way in peace, his heart rejoicing in his new hope in God. Gehazi carried the results of his sin to his grave. He remained a leper to the day of his death, cursed by Heaven, despised by his fellow men, an object lesson for all time to come of the folly of greed and the emptiness of a life that seeks first the treasures of this world rather than the treasures of the kingdom of God. During his years of fellowship with Elisha, Gehazi had had the opportunity of learning lessons of the joy and satisfaction of a life of unselfish devotion and love. But he had failed to learn his lesson. The gifts of Heaven were spurned while he reached out for earthly treasure, which, like cancer, eats away the souls of men. Instead of developing a spirit of self-denial while engaged in the service of God, he had allowed himself to become selfish and interested in material gain. His interest was in shekels of silver rather than in the souls of men, in garments of linen rather than in garments of righteousness.

For ever. It must not be thought that because of the sin of Gehazi, God was pronouncing a curse upon his posterity that would endure for all time. The Lord is kind and merciful and never brings unjust or unnecessary affliction upon anyone. Gehazi, because of his greed, had brought a dreadful judgment upon himself. Because of that judgment his children would be forced to suffer. Disease and its effects are often passed on to an innocent posterity. But to say that because Gehazi became a leper, his descendants throughout all the ages to come would likewise be lepers, is to say something that is not true.

The Hebrew expression here used, leФolam, does not necessarily mean without cessation, or to all eternity. The word Фolam, when applied to God, means without end; when applied to man’s life, it extends only to the end of human existence. In Ex. 21:6 a servant was to serve his master “for ever.” Of the strangers that sojourned in their land the Israelites were to make “bondmen for ever” (Lev. 25:46). Shortly before the death of David, Bath-sheba bowed herself before the king with the words, “Let my lord king David live for ever” (1 Kings 1:31). So also Nehemiah said to King Artaxerxes, “Let the king live for ever” (Neh. 2:3). The smoke of the earth in the day of the Lord’s vengeance is described as going “up for ever” (Isa. 34:10). When Jonah pictured his descent into the belly of the whale, he said that the bars of the earth were about him “for ever” (Jonah 2:6). The expression leФolam simply means “age lasting,” and the length of time involved must be deduced from the particular idea with which the expression is associated (see on Ex. 12:14; 21:6).

White as snow. This expression is used elsewhere in connection with sudden attacks of leprosy (see Ex. 4:6; Num. 12:10).

Ellen G. White comments

1–27PK 244–253

1, 2 PK 244

1–3ML 222

2, 3 MH 473

3     PK 245

5–11PK 246

11–14AA 416; DA 239; 2T 309

12–15PK 249

16–21PK 250

21–27PK 251

25–274T 336