The Second Book of the Kings, commonly called the Fourth Book of the Kings
2 Kings 5
Chapter V · Vol. II, pp. 770–772
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 Now Naaman,a captain of the host of the king of Syria, was a bgreat man with1 his master, and 2honourable,3 because by him the LORD had given cdeliverance unto Syria: he was also a mighty man in valour;4 but he was ad leper.5
B.C. 894.
a Lu.4.27.
b Ex.11.3. ch.4.8. Pr.22.29; 14.35; 17.2.
1 Heb. before.
2 Or, gracious.
3 Heb. lifted up, or accepted in countenance.
c Or, victory, Is.10.5.
4 The Jews have a tradition that he shot Ahab at the battle of Ramoth-gilead.—C.
d Le.13.8. Nu.5.2. ch.7.3. Mat.8.2. Lu.17.12. 2 Co.12.7.
5 Every man has some but or other in his character, something that blemishes and diminishes him, some alloy 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, or so happy as he would be. Naaman was as great as the world could make him, and yet, as Bishop Hall remarks, the basest slave in Syria would not change skins with him.—I.
2 And the Syrians had gone out eby companies,6 and had brought away captive out of the land of Israel a little maid; and she fwaited7 on Naaman's wife.
3 And she gsaid unto her mistress, Would God my lord were hwith8 the prophet that is in Samaria! for he would irecover him of his leprosy.
4 And one9 went in, and told his lord, saying, Thus and thus said the kmaid 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 ltook with him1 ten talents of silver[≈ 340 kg · 750 lb · silver worth ≈ US$590,000], and six thousand pieces of gold,2 and mten 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.3
3 This whole narrative concerning the king of Syria is most graphically characteristic, not of a great man—for the great in name and rank are often truly great—but of a great man spoiled by prosperity. He does not take time to inquire till he decides. He consequently mistakes the king for the prophet, and is in danger of a quarrel where he intended a compliment, or of exposing the life of a servant he wished to save.—C.
7 And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, nAm 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 osee 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 prent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall qknow that there is a prophet in Israel.
p Ge.37.29,34. 2 Sa.3.31. ch.19.1.
q Lu.4.27. Ex.4.30,31. ver.15; ch.1.6.
9 So Naaman came with his horses and with his chariot, and rstood at the door of the house of Elisha.
r ch.6.32; 3.12.
10 And Elisha ssent a messenger unto 4him, saying, Go and twash in Jordan seven 5times, and thy flesh shall come again to thee, and thou shalt be clean.
4 Thus treating him as an equal, or rather as a very inferior person. It is plain that Elisha acted toward Naaman on the principle that he was not fully prepared to receive divine favours, or that he considered rank, and wealth, and dignity somewhat deserving the notice of the God of Israel. To produce genuine humility and submission to the sovereign pleasure of the true God was evidently the design and tendency of the prophet's conduct; and happy was it for the Syrian general that he submitted to be taught.—Davidson.
t Jn.9.7. ch.2.21; 4.41; 13.19,21.
5 Or the number prescribed by the law for him who was cured of the disease. See Le.14.7.—Davidson.
11 But Naaman was uwroth, and went away, and said, Behold, I thought,6 He will surely come out7 to me, and stand, and call on the name of the LORD his God, and strike8 his 9hand over the place, and recover the leper.
u Ro.8.7. 1 Co.2.14; 3.18,19. Is.55.8. Mat.16.24. Pr.3.5,6.
6 Heb. I said.
7 Or, I said with myself, He will surely come out, &c.
8 Heb. move up and down.
9 This is a curious and ancient instance of a very prevalent superstition, which ascribed extraordinary healing powers to the touch of persons of high rank or of real or reputed sanctity.—I.
12 Are not Abana1 and Pharpar, rivers of Damascus,2 better than all the waters of Israel? may I not wash in them, and be clean? So he turned, and xwent away in a rage.
1 Or, Amana.
2 Among the many streams in the Damascene territory, the Fijeh is still in high repute for purity and salubrity.—I.
x Ec.7.9; 11.10. Ep.4.31. Job 18.4. Pr.14.17; 21.19; 22.24; 29.22. 2 Ch.16.10. Jonah 4.1,4,9.
13 And his servants came near, and spake unto him, and said, yMy 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 zwent 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.
z Job 31.13. 2 Ch.20.20. Lu.4.27.
15 And he areturned to the man of God, he and all his company, and came and stood before him: and he said, Behold, bnow I know that there is no God in all the earth but in Israel; now therefore, I pray thee, take ca blessing8 of thy servant.
a Lu.17.15-17.
b Ro.10.10. Lu.7.9. Ex.18.11. De.32.31. Jos.2.9-11. Da.2.47.
A.M. 3110. B.C. 894.
c Ge.33.11. Jos.15.19. 1 Sa.25.27. ver.5.
8 A present.—C.
16 But he said, dAs the LORD liveth, before whom I stand, I ewill 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?9 for thy servant fwill henceforth offer neither burnt-offering nor sacrifice unto other gods, but unto the LORD.
9 Naaman came a heathen, and though now a convert, is a young and childish one. He, therefore, still retains his original ideas of 'holy earth,' an opinion still prevalent among the Jews, with whom, in Europe, 'Jerusalem earth' is a considerable article of import. The same superstition prevails amongst Mahometans, who carry into all countries the 'holy earth' of Mecca; and amongst Romanists, whom we have seen dig up, and carry to great distances, similar 'holy earth' from the reputed grave of their so-called patron saint at Down, in Ireland. O! when will all called Christians cease to be children, and become men in understanding, 1 Co.14.20, separate error from truth, and superstition from piety.—C.
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, and1 I bow2 myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing.
1 This seems to respect what he had formerly done.
2 'Hath gone,' 'leaned,' 'bowed'—asking pardon for the past, not indulgence for the future.—C.
19 And he said unto him, gGo in peace.3 So he departed from him ha little way.
g Ex.4.18. Ju.18.6. 1 Sa.1.17; 20.42; 25.35; 29.7. 2 Sa.15.9. Lu.7.50.
h A little piece of ground, Ge.35.16.
3 Not necessarily sanctioning any outward conformity to the Syrian religion, but not forcing 'strong meat' on him as a child, 1 Co.3.2, and leaving his present hopeful convictions to work by the Spirit of God. C.——This is the usual form of leave-taking in the East—the parting salutation. The prophet certainly did not sanction any sacrifice of principle on the part of Naaman; he did not bid him do as he had suggested. Yet still, in the mouth of Elisha, this parting salutation was more than a mere conventional form. It was a blessing, and embodied a prayer that the peace of God might fully rest upon the awakened and partially enlightened Syrian.—P.
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, iI 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, kIs all well?
k Heb. Is there peace? ch.9.17-22; 4.26.
22 And he said, All is well. lMy 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[≈ 34 kg · 75 lb · silver worth ≈ US$59,000], and two changes of garments.
23 And Naaman said, Be content, take two talents[≈ 68 kg · 150 lb]. And he urged him, and bound two talents of silver[≈ 68 kg · 150 lb · silver worth ≈ US$120,000]4 in two bags, with two changes of garments, and laid them upon two of his servants; and they bare them before him.
A.M. 3110. B.C. 894.
4 £684, 7s. 6d.
24 And when he came to the tower,5 he took them from their hand,6 and bestowed them in the house; and he let the men go, and they departed.
5 Or, secret place.
6 Another covetous Judas—he seems to have kept the store-house, as his antitype, the bag, Jn.12.6.—C.
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 mno whither.
m Heb. not hither or thither, ver.22.
26 And he said unto him, Went nnot mine heart with thee, when the man turned again from his chariot to meet thee? oIs it a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and men-servants, and maid-servants?
n 1 Th.2.17. 1 Co.5.3. Col.2.5. ch.6.12.
o Je.20.10; 45.5. Mat.5.14,16. 1 Co.9.12. 2 Co.11.12.
27 The pleprosy therefore of Naaman shall cleave unto thee, and unto thy seed for 7ever. And he went out from his presence a leper qas white as snow.8
p 1 Sa.2.29,30. 2 Sa.3.29. Je.20.4. Am.7.17. 1 Ti.6.9,10. Pr.28.22.
7 That is, as long as his family should continue. So far as diseases are hereditary, either by mere predisposition or otherwise, this would be the natural consequence; and, if Gehazi's covetousness had respect to providing for his children, it was the most grievous temporal judgment, and well calculated to cure his spiritual malady.—C.
8 'Alas! what a price do men pay for outward advantages when they are connected with such consequences to themselves, and such misery is entailed on their posterity. Let us beware of hypocrisy and covetousness, and dread above all things the curse of spiritual leprosy remaining upon our souls living and dying, and for ever.'—Scott.
Notes
[Ver. 11. Strike his hand over the place, and recover the leper. A superstition still common in the East, where even a European physician is expected to pass his hand over a diseased part. In England the royal touch was held to be a remedy for scrofula so late as the days of Queen Anne. The light, not of philosophy—for philosophy never grappled with a popular superstition—but the light of the Bible in the hands of Protestantism, has banished these fond imaginations, and led the sick to the throne of grace alone, He. 4. 16; but similar or identical superstitions are still fostered as instruments of popular control by the votaries of Romanism. And even while this is being written (March, 1841), persons of all forms of disease are being touched for healing by a Romish priest, who, while he in words denies any miraculous power, in acts lays claim to it by sinful compliance with the popular fanaticism. C.]
Ver. 12. [The Abana, now called Barada, rises in a beautiful plain in the very heart of the range of Anti-lebanon, and cuts its way through a sublime ravine down to the plain of Damascus. Before entering the plain, and also after entering it, a number of canals are led off from the river at different elevations, and are carried along the higher parts of the plain for purposes of irrigation. By this means an immense extent of country, which would otherwise be a parched desert, is converted into a paradise. The Abana flows through the city and across the plain eastward for 20 miles, and then falls into a lake. The Pharpar, now called Awaj, rises high up on the eastern side of Mount Hermon, flows through the plain south of Damascus, at the distance of about 7 miles from the city, and falls into a separate lake or marsh. Numerous canals are also led off from the Pharpar for purposes of irrigation; and some of them are carried within a mile of the city. By means of these two rivers the plain of Damascus is made the richest and most beautiful in the world. There was much truth, therefore, in the haughty exclamation of Naaman: 'Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel?' P.]
Reflections.—Greatness and wealth avail so little to make men happy, that they cannot preserve them from the sorest and most loathsome calamities. God can make the captivity and distress of his people a useful mean for spreading the knowledge of himself, and even out of the mouths of babes and sucklings he can perfect praise. It is a great privilege to have servants who know God and seek the welfare of the family. Men are generally willing to try every expedient, and bestow the utmost expense and trouble, to obtain a cure of their bodily distempers: but how few regard the worth or welfare of their souls! and how readily carnal men fancy that supernatural benefits must be purchased by carnal profits! Men who are conscious of their ill deserts often tremble at every shadow, and disquiet their minds by misinterpreting the most innocent intentions of their neighbours. But God in mercy oftentimes helps the wicked far beyond what they have reason to expect. And ministers ought to seize upon every opportunity of manifesting the power and grace of God: but never ought they to sully their character by a complaisant crouching to the pride of great men. Proud spirits readily interpret the least suspected slight into a heinous affront: and the wise in their own conceit often ruin themselves by contempt of the simple dictates and ordinances of God. But O the riches of his grace, that stops our course when we forsake our own mercy! It is happy for proud and passionate masters to have servants faithful, calm, and prudent, to offer them an advice: and we see here the happy consequences of sometimes attending to it. Hopeful is our case if we once submit to God's method of relief: for by what simple means can he effect the most wonderful deliverance! Never then let me, through the pride of my heart, reject his means of salvation, or stumble at the simplicity of a crucified Redeemer: his blood and spirit can cleanse the foulest leprosy of sin and restore the most diseased sinner; and I am bid only to wash and be clean. Never let me wish to prescribe to him in the paths of his providence, who can thus, by the weakest means, produce the greatest ends, and manifest his power and glory. That knowledge of God which is obtained by such an experience of his goodness, will always be most fruitful, while holy gratitude disposes us to a careful performance of duty both towards God and men, leads us to regard the prayers of God's people, to remember past transgressions with grief, and to resolve for the future to abstain from all appearance of evil. But alas! that those who have most and best instructions and examples should have all lost upon them! Parents and masters cannot convert their children or servants. Covetousness tempts to lying and almost every other evil: and one sin always leads on to another. Hope of concealment and impunity is a great encouragement to do evil. But short-lived, transitory, and bitter in the end, is prosperous wickedness: and how often men, by their covetousness and falsehood, entail plagues on themselves and their posterity!
Measures in square brackets are modern equivalents added for this edition. They are not in the King James text or in Brown’s notes. They use common scholarly estimates: a cubit is about 45.7 cm (18 in), a shekel about 11.4 g (0.4 oz), an ephah about 22 litres. Money values give the worth of the silver or gold at spot prices on 28 October 2026, not what the sum would buy in the ancient world.