Verse-by-Verse Bible Commentary
2 Kings 5:7

Clarke's Commentary

Verse 2 Kings 5:7. Am I God, to kill and to make alive — He spoke thus under the conviction that God alone could cure the leprosy; which, indeed, was universally acknowledged: and must have been as much a maxim among the Syrians as among the Israelites, for the disorder was equally prevalent in both countries; and in both equally incurable. See the notes on Leviticus 13:0 and Leviticus 14:0. And it was this that led the king of Israel to infer that the Syrian king sought a quarrel with him, in desiring him to do a work which God only could do; and then declaring war upon him because he did not do it.

Bridgeway Bible Commentary

More miracles of care (5:1-6:7)

Syria was Israel’s most powerful neighbour during Elisha’s lifetime, and was a constant source of trouble around Israel’s borders. When the Syrian army commander Naaman approached the king of Israel with a request to be treated for leprosy, the king of Israel interpreted this as a trick by Syria aimed at creating war (5:1-7). Elisha, however, saw it as an opportunity to reveal God’s power to the military commander whom God was preserving to lead Syria against Israel (8-14). Naaman’s knowledge of the one true God was still imperfect, but at least he had a more sincere faith than many of the Israelites (15-19; cf. Luke 4:27).

Elisha had refused payment for the healing, as he was God’s servant, not a wonder-worker looking for money (see v. 15-16). But most of the prophets lived in poverty, and Gehazi could not resist the temptation to seek some financial benefit from the miracle. Fittingly, he was punished by receiving Naaman’s leprosy (20-27).
In one school of the prophets, their accommodation needed rebuilding, but during the work a borrowed axe head was lost. For people who could not afford an axe in the first place, this was no small loss. Again God met his people’s need, showing they could always depend on him (6:1-7).

Coffman's Commentaries on the Bible

THE KING OF ISRAEL WAS UPSET BY THE SYRIAN'S REQUEST

"And the king of Syria said, Go now, 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. And he brought the letter to the king of Israel, saying, And now when this letter is come unto thee, behold, I have sent Naaman my servant to thee, that thou mayest recover him of his leprosy. 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? but consider, I pray you, and see how he seeketh a quarrel against me."

"He took with him ten talents of silver," It does not appear that this was intended as a present for the king of Israel, because he is addressed here by the king of Syria as a vassal.

"He seeketh a quarrel against me" The time of this miracle seems to have been rather late in the career of Elisha, because Gehazi's leprosy would have terminated that servant's association with the prophet. We cannot agree with the suggestion of Montgomery that, "The afflicted Gehazi was still a member of society in a later story (2 Kings 8:4 ff)."Ibid. We have already determined that the stories of this section of 2 Kings are not recorded in any chronological sequence.

On this account, we cannot plead any ignorance on the part of Joram regarding the great miracles wrought by Elisha. Joram's failure to think of Elisha in this situation was not due to his ignorance but to his unbelief and his unwillingness to accept the authenticity of Elisha's prophetic ministry.

Joram's mistaken notion that Benhadad (the probable king of Syria) who sent Naaman to Samaria sought a quarrel with him, was not altogether unreasonable. "It will be remembered that Benhadad, seeking the subjugation of Ahab, had made unreasonable demands of Joram's father (1 Kings 20:3-6)."The Pulpit Commentary, op. cit., p. 93.

Barnes' Notes on the Whole Bible

He rent his clothes - The action indicated alarm and terror quite as much as sorrow 2 Samuel 13:19; Ezra 9:3; 2 Chronicles 34:27; Jeremiah 36:22.

Consider, I pray you - Jehoram speaks to his chief officers, and bids them mark the animus of the Syrian monarch. Compare the conduct of Ahab 1 Kings 20:7.

Smith's Bible Commentary

Now Naaman was the captain of the host of Syria, he was a great man with his master, he was honorable, because the LORD had actually helped him to subdue many nations. He was a mighty man and very brave, but he was a leper. And the Syrians had gone out by companies, and brought away captives out of the land of Israel and a little maid happened to be the servant of his wife. And she said, It's too bad your husband isn't with the prophet there in Israel, because he could heal him of his leprosy. And so it was told to Naaman and he told the king that there was a prophet in Israel that could cure him of his leprosy. And so the king of Syria Benhadad sent a formal letter to the king of Israel [and sent Naaman down] ( 2 Kings 5:1-5 ).

And in the letter it said, "I want you to heal my general of this leprosy." So when the king of Israel saw Naaman come in, knew who he was, this captain of the Syrian host and all, and when he gets this note, "I want you to heal this guy of his leprosy," the king just became excited and concerned.

He said, "Look how this guy is trying to pick a fight. Am I God that I can heal him of his leprosy? The guy is just looking for trouble. He's trying to start a fight. And so the king had torn his clothes and was all upset."

And word came to Elisha of how the king was so upset because of this demand. And he said, "Send him down to me, and he will know that there is a God in Israel." And so Naaman came to Elisha's house and Elisha didn't even go out to meet him but sent his servant Gehazi out with the orders, "Go down to the Jordan River and just dip in the Jordan River seven times, and after you've dipped seven times, you'll be cleansed of your leprosy." So Naaman became enraged. He said, "That guy didn't even have the graciousness to come out and meet me himself. Sent a servant out to me and then tells me to duck in that Jordan River. We've got better rivers up in Damascus." And he headed home in a rage. Just mad. And as they were going along, one of his servants said to him, "You know, had that prophet told you to do some great deed, you know, go out and slay the dragon and get the seven golden apples, had he given you some great deed to do, you would be glad to do it. Because it's just such a simple thing, why don't you try it? What's it going to hurt?" And so they came to the Jordan River and Naaman dipped himself in the Jordan River, and when he came up the seventh time, his flesh was pink like a baby's flesh. The leprosy was gone.

He was so excited he headed back to the prophet's house because he was loaded down with all kinds of gifts that the king of Syria had sent. And he came to Elisha and he sought to give to Elisha some of these gifts that he had brought from Syria and Elisha said, "No, I don't want your gifts. Keep them." Now in coming back, he acknowledged that there was no God in all the earth but in Israel. "I know that," he said. "I pray that you'll take this blessing."

But Elisha said, As the LORD lives, before whom I stand, I will receive nothing. And Naaman urged him to take it; but he refused ( 2 Kings 5:16 ).

Now I told you that a fellow that would have this kind of a gift would have problems. And unfortunately, some people who have had a ministry of healing or whatever have been guilty of using that to enrich themselves. People become very excited when they see God work. They want to lavish the servant of God with gifts. But here is Elisha refusing the gift. Rightfully so. He didn't heal Naaman. The Lord healed Naaman. Why should Elisha receive a gift for him? And the guy urged him, but still he refused.

In the healing of Naaman we find some interesting things, and one of them is that typically, we, all of us, really have difficulty with just accepting the grace of God. We would all of us like to do some great wonderful thing for the Lord. You know, I would like to go out and conquer a thousand giants or something. I want to do some great thing for God. Just to receive from God the simplicity with which God gives to me. And the fact that He gives to me so freely and in such a simple way that I can't get any credit for it. Somehow I would like to deserve or earn God's blessings. But I can't. I can only receive by grace the goodness of God.

And salvation is such a simple thing. The Lord says just "believe on the Lord Jesus Christ, and thou shalt be saved" ( Acts 16:31 ). Oh how simple it is. But we rebel against that simplicity. "Now Lord, I'm going to serve you and I'm going to go out and witness, and I'm going to pray, and I'm going to do this and... " I'm telling God all of the things that I'm going to do for Him because of what He's done for me. It's awfully hard to accept grace gracefully, isn't it? Just to accept the fact that God loves me and to receive His gifts gracefully.

Now the servant Gehazi, when he saw Elisha turning down these gifts, he began to think, "Wow, what I could do with just a little bit of that loot. I could buy an olive orchard, a vineyard. I can hire me some servants. Man, I could be set up if I just had a little bit of that loot." And he started thinking of what he could do with some of that reward that Naaman was offering.

And so he went chasing after Naaman. And they said, "Hey, it looks like the servant of the prophet's coming." And so he said, "Let's wait. Maybe something's gone wrong." And when Gehazi came up, he said, "Is everything fine?" He said, "Yea, everything's fine, except that my master had a couple of young prophets come in and they didn't have much. And so, he'd like a couple of changes of apparel for them and a talent of silver."

And Naaman said, "Here, take a couple of talents of silver," and he was happy to give it to him. And in fact, they sent a fellow back carrying a bag. But when they got to the gate of the city, Gehazi said, "That's great. I'll take it from here." And he took it and put it in his house. And came whistling in.

Elisha said, Where have you been? Didn't go anywhere. And he said, Did not my spirit go with thee, [when you received] when you went out to their chariot and stopped them and you received the money, and you received the garments, and the oliveyards, and the vineyards, and the sheep, and the oxen, and menservants, and maidservants? ( 2 Kings 5:25-26 )

Now you see, he starts to read his mind at this point, or he starts to discern what was on his heart. These are the things he thought he would buy with the money: the oliveyards and vineyards, he's going to have servants of his own. He was going to buy some oxen, and then he's going to buy some sheep. He's going to set himself up. And the prophet starts laying out the things that he had in mind to do with this money. And he said,

The leprosy that was upon Naaman is going to be upon you and your family. And so Gehazi went out from his presence a leper ( 2 Kings 5:27 ).

"

Dr. Constable's Expository Notes

God’s ability to heal and cleanse ch. 5

Naaman (Aram. gracious) was commander of the Aramean army under Ben-Hadad II (cf. 1 Kings 15:18; 1 Kings 15:20). Some forms of leprosy in the ancient world degenerated the bodies of its victims and eventually proved fatal. At this time no one could cure this disease. In Israel the priests normally isolated lepers from non-lepers because the disease was contagious, at least in certain stages (cf. Leviticus 13-14). Naaman was able to carry on his duties as long as his illness permitted him to do so. Biblical leprosy evidently included modern leprosy, better known as Hansen’s disease, but the Hebrew word translated "leprosy" and the disease it represented covered many afflictions of the skin. [Note: Rebecca and Eugene Baillie, "Biblical Leprosy as Compared to Present-Day Leprosy," Christian Medical Society Journal 14:3 (Fall 1983):27-29.]

The faith of the slave girl (2 Kings 5:3) contrasts with the general unbelief that prevailed in Israel at this time (cf. Luke 4:27). This humble girl also contrasts with the great commander whom she helped.

"She is an Israelite, he is an Aramean; she is a ’little maiden’ (na’ara qetanna), he a ’great man’ (’is gadol); she is a captive servant, he a commander; he has fame in the king’s estimation, . . . she has none, for she simply ’waited upon’ . . . Naaman’s wife (cf. Deuteronomy 1:38; 1 Samuel 19:7)." [Note: B. O. Long, 2 Kings, p. 70. Long’s analysis of this chapter’s plots and subplots is very good (pp. 66-77).]

Ben-Hadad’s gift to King Jehoram amounted to 750 pounds of silver, 150 pounds of gold, and 10 changes of royal apparel, or perhaps bolts of cloth. [Note: Wiseman, p. 207.] Ancient peoples considered clothing much more valuable than most modern people normally do. Ben-Hadad probably approached Jehoram rather than Elisha because he reasoned that any prophet with such power must enjoy the personal protection of the king. How ironic it was that Jehoram had no use for Elisha. The king of Israel, who really was Yahweh’s vice-regent, resented Ben-Hadad behaving as though Jehoram was just that (2 Kings 5:7). He thought the Aramean king was trying to provoke another quarrel (cf. 1 Kings 20:1-3).

Even though Jehoram was not a faithful representative of Yahweh, Elisha was (2 Kings 5:8). Elisha treated Naaman as a superior would treat an inferior (2 Kings 5:10). Socially Naaman was superior to Elisha, but really Elisha, as God’s man, was superior to the vice-regent of Ben-Hadad. Elisha’s coolness may have sent a message to Naaman that Elisha was not a wonderworker who expected payment or that he wanted no political involvement with Aramea. Possibly he may have been testing Naaman’s faith. [Note: Gwilym Jones, 1 and 2 Kings , 2:416.] Naaman’s cure, of course, was not due to the quality of the Jordan River water but to his obedient trust in God’s promise that His prophet delivered. Overcoming his pride, Naaman obeyed and was washed clean-body and soul (2 Kings 5:14). Dipping seven times would have signified to everyone in that culture that his healing that followed was a work of God. [Note: C. F. Keil, The Books of the Kings, p. 319.] His flesh experienced healing from the leprosy and even returned to the texture of a child. Perhaps this reflected Naaman’s child-like faith. Furthermore, God even cleansed the commander of the contagion of this fatal disease.

Naaman’s restoration convinced him that Yahweh’s power was superior. This was a lesson Jehoram had refused to learn (2 Kings 5:15). Jesus later made the point that Naaman’s faith condemned most Israelites of his day since they had rejected the true God and embraced gods that could not heal (Luke 4:23-30). Elisha did not accept a present from Naaman probably because to accept one would have implied that he personally had been responsible for the miracle (2 Kings 5:16). False prophets were undoubtedly lining their own pockets and thus bringing contempt on the prophetic office. Elisha wanted to avoid conduct that might appear to be self-serving. Many polytheists believed that they had to worship their god in their own land or, if that was impossible, on an altar built on the dirt of that land (2 Kings 5:17). [Note: Cf. Montgomery, p. 377.] The chief god of Damascus was Hadad-Rimmon (2 Kings 5:18).

Gehazi’s decision to take a reward from Naaman was deliberate, not compulsive, as is clear from his statement, "As the Lord lives" (2 Kings 5:20). He had to tell a lie to obtain the gift (2 Kings 5:21). A talent weighed 75 pounds (2 Kings 5:22). The hill (2 Kings 5:24) was the one on which Samaria stood (cf. 2 Kings 5:3). Gehazi tried to cover one lie with another (2 Kings 5:25). Elisha explained that since many people did not respect Yahweh’s prophets, it was inappropriate to receive gifts as Gehazi had done (2 Kings 5:26; cf. 2 Kings 5:16). God had removed Naaman’s leprosy from him for his trust in and obedience to the Lord. Now, ironically, leprosy would cling to Gehazi because he did not trust and obey God. His descendants would likewise suffer because of the seriousness of this failure (2 Kings 5:27). Gehazi decided to join the ranks of Eli, Saul, and the kings who disregarded Yahweh, and so forfeited what he could have inherited, the privilege of serving God as Elisha’s successor. Elisha had valued that privilege and had consequently succeeded Elijah (ch. 2).

"One man goes away healed because of his obedience, while the other man, indeed the one who should have known what matters most, walks away with leprosy. Yet another Israelite has made the tragic mistake of choosing a substitute for the Lord, while a Gentile convert has discovered that what his servant girl said about the Lord’s prophet is true." [Note: House, p. 274.]

"This text contains one of the great Gentile conversion accounts in the Old Testament. Like Rahab (Joshua 2:9-13), Ruth (Ruth 1:16-18), and the sailors and Ninevites in Jonah (Jonah 1:16; Jonah 3:6-10), Naaman believes in the Lord. From Genesis 12:2-3 onward in the Old Testament, God desires to bless all nations through Israel. This ideal becomes a reality here due to the witness of the Israelite servant girl and the work of the Israelite prophet." [Note: Ibid., p. 273.]

This story contains many of the motifs we have been observing throughout 1 and 2 Kings: the fertility motif, the sovereignty motif, the faith motif, the reversal-of-fortune motif, and others. The unique contribution of this chapter is that it shows Yahweh’s superiority over Baal in physical healing and ritual cleansing. The worshippers of Baal gave him credit for controlling both of these things. As in 1 Kings 17:8-24, we see that, ironically, faith in Yahweh was stronger in some individuals outside Israel than it was in Israelites in whom it should have been the strongest. God blesses those who obey His Word to some extent, regardless of who they are, or what else they may believe, or do, or be.

Gill's Exposition of the Whole Bible

And it came to pass, when the king of Israel had read the letter, that he rent his clothes,.... As one in great distress, being thrown into perplexity of mind by it, not knowing what to do; or, as some think, at the blasphemy he supposed to be in it, requiring that of him which only God could do:

and said, am I God, to kill and to make alive; or have the power of life and death, which only belongs to the Supreme Being:

that this man doth send unto me to recover a man of his leprosy; for a leper was reckoned as one dead, his disease incurable, his flesh upon him being mortified by it, see Numbers 12:12 and therefore not supposed to be in the power of man, only of God, to cure; and therefore, in Israel, none had anything to do with the leper but the priest, in the name of God:

wherefore consider, I pray you, and see how he seeketh a quarrel against me; to pick a quarrel with him, in order to go to war with him as he supposed. This seems to have been spoken to his lords and courtiers about him.

Henry's Complete Commentary on the Bible

      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, 2 Kings 5:1; 2 Kings 5:1. 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, 2 Kings 5:2; 2 Kings 5:3. 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 8:4. 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 Psalms 8:2. 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. Jeremiah 29:7. Elisha had not cleansed any leper in Israel (Luke 4:27), 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 (2 Kings 5:6; 2 Kings 5:6), 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, 2 Kings 5:7; 2 Kings 5:7. 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, Daniel 5:19. "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 (2 Kings 5:8; 2 Kings 5:8): 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.

Kelly Commentary on Books of the Bible

However, the next chapter (2 Kings 3:1-27) brings us at once into earthly circumstances. "Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah." There was no doubt a painful state of things most offensive to God. Not that the king of Judah was not pious, but that his testimony was ruined by his alliance with the kingdom of Israel. Accordingly, then, we find there is great weakness here, though God deals in nothing but tender mercy and goodness. The king of Moab provokes a rebellion against the king of Israel, and Jehoram goes to put it down. He calls upon Jehoshaphat to fulfil his treaty obligations, and, with the king of Edom, goes against the refractory king of Moab. But they come into difficulties. They are in danger of being themselves overthrown.

"Alas!" said the king of Moab, after they had been for some time without water and food for the cattle "alas! that Jehovah hath called these three kings together, to deliver them into the hand of Moab." Jehoshaphat knew better. "Is there not here a prophet of Jehovah," says he, "that we may enquire of Jehovah by him?" And one of them tells him of Elisha. Jehoshaphat at once recognized him. He knows that the word of Jehovah is with him. So they go down to him; and Elisha says to the king of Israel, "What have I to do with thee? Get thee to the prophets of thy father and to the prophets of thy mother. And the king of Israel said unto him, Nay; for Jehovah hath called these three kings together to deliver them into the hand of Moab." False confidence soon yields to real despair, but faith can be calm and wait upon God. "And Elisha said, As Jehovah liveth before whom I stand, surely were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee."

There is no doubt in this a rebuke, and a stern one, but we shall find that the action of the prophet is full of grace. "But now bring me a minstrel." He felt, as it were, that he was out of tune with his proper ministry. The presence of the wicked king had disturbed the heavenly tone of his soul. "Bring me a minstrel. And it came to pass, when the minstrel played, that the hand of Jehovah came upon him. And he said, Thus saith Jehovah, Make this valley full of ditches. For thus saith Jehovah, Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled with water, that ye may drink, both ye and your cattle and your beasts. And this is but a light thing in the sight of Jehovah; he will deliver the Moabites also into your hand." Thus an answer of mercy comes instead of judgment. "And it came to pass in the morning, when the meat offering was offered, that behold there came water by the way of Edom, and the country was filled with water." This very thing misleads the Moabites, for they fancy it is blood. "And they rose up early in the morning and the sun shone upon the waters, and the Moabites saw the water on the other side as red as blood" for God was pleased that so it should appear. "And they said, This is blood: the kings are surely slain, and they have smitten one another; now therefore Moab to the spoil." They were caught in their own trap. "But when they came to the camp of Israel, the Israelites rode up and smote the Moabites, so that they fled before them; but they went forward smiting the Moabites even in their country. And they beat down the cities, and on every good piece of land cast every man his stone, and filled it; and they stopped all the wells of water, and felled all the good trees: only in Kirharaseth left they the stones thereof; howbeit the slingers went about and smote it. And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew swords, to break through even unto the king of Edom; but they could not." The defeat not only was immediate but hopeless, so much so that the king was guilty of an act that filled the people of Edom with indignation against Israel. "For he took his eldest son that should have reigned in his stead and offered him for a burnt offering upon the wall. And there was great indignation against Israel, and they departed from him." This then was another signal manifestation of the mercy that God had caused to shine through Elisha.

But we find further in the next chapter (2 Kings 4:1-44), and in a very beautiful way not in these outward events that the world calls great, but in that which in my judgment is a still more blessed pledge, a witness of the real greatness of God. The greatness of God is far more shown in His care for souls, for individuals and in his ability to think of the least want and of the least necessity of His people. "Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, Thy servant my husband is dead; and thou knowest that thy servant did fear Jehovah; and the creditor is come to take unto him my two sons as bondmen." Elisha asked her what she wished him to do, and what she had in the house. "And she said, Thine handmaid hath not any thing in the house, save a pot of oil." Now it is according to what we can receive that God loves to bless us. "Go, borrow thee," says he, "vessels abroad of all thy neighbours, even empty vessels; borrow not a few. And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into all those vessels, and thou shalt set aside that which is full. So she went from him and shut the door upon her and upon her sons, who brought the vessels to her; and she poured out. And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, There is not a vessel more. And the oil stayed." It is only so that the blessing stays. There never can be a stay to the blessing as long as there is a heart ready to receive it. What a remarkable illustration! "Then she came and told the man of God. And he said, Go, sell the oil, and pay thy debt."

But this is not all. There is no doubt the rich supply of that which is the well-known type too, of what is essential of the Spirit. But further, "It fell on a day, that Elisha passed to Shunem, where was a great woman" that is, a person of consequence "and she constrained him to eat bread. And so it was, that as oft as he passed by, he turned in thither to eat bread" for Elisha was not as Elijah. Elijah was more after the pattern of John the Baptist who repelled the advances of men; who rebuked, if he came across those who were in exalted station but living to dishonour God. Elisha, on the contrary, was a witness of grace, and he therefore does not turn away from the habitations of men into the desert, but could, as we see, pass in to eat bread with this Shunammite. "And she said unto her husband, Behold now, I perceive that this is an holy man of God, which passeth by us continually. Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick; and it shall be when he cometh to us, that he shall turn in thither."

So on one day that he was there, he bethought him of a return of love for the love that was shown to him. And he called the Shunammite, and when she stood before him, he said unto her, "Behold thou hast been careful for us with all this care what is to be done for thee? Wouldst thou be spoken for to the king or to the captain of the host?" We can hardly conceive such an enquiry from Elijah; it was perfectly in keeping with Elisha; and I am anxious to bring out strongly the contrast between this twofold ministry. "And she answered, I dwell among mine own people"; she was right, she was content; and godliness with contentment is great gain. "He said to Gehazi, What then is to be done for her? And Gehazi answered, Verily she hath no child and her husband is old. And he said, Call her. And when he had called her, she stood in the door. And he said, About this season, according to the time of life, thou shalt embrace a son. And she said, Nay, my lord, thou man of God, do not lie unto thine handmaid" but so it was according to the word of the prophet.

Yet in this world, even the mercies and the gifts of God are not without deep trial, and so it was that the Shunammite's son for the more that he was loved and valued as the gift of God, most especially by his mother, sorrow was her portion was taken sick, comes home to his mother and dies. "And she went up and laid him on the bed of the man of God and shut the door upon him and went out. And she called unto her husband and said, Send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God and come again." The husband little knowing what was the matter, wonders, but the point is yielded, and she sets out and comes in full haste to mount Carmel. And the man of God seeing her afar off, remarks upon it to his servant Gehazi. And when she came to him she caught him by the feet, so that the servant wished to repel her. But the prophet knew right well that there was some worthy cause for an action so peculiar. "Her soul is vexed within her," said he most surely, "and Jehovah hath hid it from me" even the one that was the witness of grace none the less. "Then she said, Did I desire a son, O my lord? did I not say, Do not deceive me?"

He understands. He says to Gehazi, "Gird up thy loins, and take my staff in thine hand and go thy way." He was to go peremptorily, heeding no one, saluting no one. He had his mission to lay the prophet's staff upon the face of the child. This would not satisfy the faith of the mother. The staff would not do. The prophet, and nothing else than the prophet, must go. She said, "As Jehovah liveth, and as thy soul liveth, I will not leave thee. And he arose and followed her."

So here again was another test of faith, and she was right. "And Gehazi passed on before them, and laid the staff upon the face of the, child; but there was neither voice nor hearing. Yes, she was right. "Wherefore he went again to meet him, and told him saying, The child is not awaked. And when Elisha was come into the house, behold, the child was dead, and laid upon his bed. He went in therefore, and shut the door upon them twain, and prayed unto Jehovah. And he went up and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands, and he stretched himself upon the child; and the flesh of the child waxed warm."

All the world might have done it in vain. God was pleased so to draw out the mind and heart of the prophet. It was not merely to be a cold request or even an earnest one. It showed in the most vivid manner that God had an interest in the prophet and answers faith. "Then he returned, and walked in the house to and fro; and went up and stretched himself upon him; and the child sneezed seven times, and the child opened his eyes. And he called Gehazi and said, Call this Shunammite. So he called her. And when she was come in unto him, he said, Take up thy son. Then she went in and fell at his feet, and bowed herself to the ground, and took up her son and went out."

Here then was not merely the gracious reply of what was good, but the power that was superior to evil, in its form most terrible to man upon the earth, superior to death. And this too in perfect grace. It was not that the Shunammite had asked him for the blessing, for it was he who had sought to give the blessing. But at the same time God wrought in her heart to expect another, and she was not disappointed.

Yet it was not merely in this way; for now we find a dearth in the land. And the sons of the prophets were there. "And as they were seething pottage, one of them put in some wild gourds, which were poisonous. So they poured out for the men to eat, and it came to pass as they were eating of the pottage that they cried out and said, O thou man of God, there is death in the pot. And they could not eat thereof. But he said, Then bring meal. And he cast it into the pot; and he said, Pour out for the people that they may eat. And there was no harm in the pot." It is the same character of gracious power.

Further, another thing it was unselfishly gracious; for when the prophet was presented with twenty loaves of barley and full ears of corn in the husks thereof, he says again, "Give unto the people that they may eat." We remember the remarkable difference in the case of Elijah, who tested the faith of the poor widow by asking first for himself. Not but what he knew the power that would meet her need, but still he tested her after so severe a sort. But in this case, thoroughly characteristic of Elisha's ministry, what is sent to him, he gives to others. And his servant, astonished, asked him, "What, should I set this before an hundred men? He said again, Give the people that they may eat, for thus saith Jehovah, They shall eat and shall leave thereof. So he set it before them, and they did eat and left thereof, according to the word of Jehovah." There is no stinting with God. But it is not merely in the midst of the distressed, and the mourning, and the needy, and the dying, or dead, of God's people. The grace of God, when once it begins to flow, breaks over all boundaries.

And this is what we learn in the chapter that now follows (2 Kings 5:1-27) and that we have authority from God to interpret it so, can be easily shown. Our Lord Himself shows that the very essence of the teaching of this chapter is the grace that went out sovereignly to visit the Gentiles. There were many lepers in Israel, but it was not there that grace worked. If grace works it will prove its own character, it will prove its own sovereignty, it will prove its own wisdom. God was looking for the neediest where He could be least expected where there was evidently no claim upon Him. Naaman the Syrian, commander in chief of the most powerful Gentile army opposed to Israel, was the one that God was pleased to visit with His mercy and in a manner altogether peculiar, and most encouraging. A little maid of Israel, a little captive maid, becomes the instrument of making it known. But the king of Israel's own powerlessness comes out, for he knew right well that it was not in man to cure leprosy; it was one of the things that God kept in His own power. However, here was exactly the opportunity of the prophet.

I have already referred to the fact, and it is even more remarkable in Elisha's case than in Elijah's, that it is more in deed than in word that we find these two prophets manifesting God. Acts may be as prophetic as words, and their acts were so. We are entitled therefore to give them the fullest meaning they can bear a meaning, of course, guided by scripture elsewhere; for we must bear in mind that symbolic language is just as precise as the ordinary language of every day, and I should say rather more so. It is not everyone that can understand it so easily, but when the heart gets accustomed to the language of the book of God, it is not found so very difficult. There must, of course, be the hearing ear and the attentive heart; but I say again that the symbols of scripture are as fixed in their meaning as the plain language of it.

Now, in this case, we have the Gentile coming to the prophet, and he comes as Gentiles will do, very full of their own thoughts and their own expectations. But the heart must prove its own utter ignorance and folly; it is only so that the full blessing may come. However, to Jordan he must go. His own rivers would not suit just because they were his own. The river of God that is the river for the leper. And there he goes down into the waters of death, for such is the meaning of Jordan not merely for the Jew to enter in, but for the Gentile by grace to receive the full blessing of God. And this, too, when Israel had utterly departed from the living God, and was under a cloud. This chapter puts it very strongly, for I have no doubt that guilty, covetous and unbelieving, is as rightly descriptive of the state of Israel now as then.

Naaman was of the Gentile race; but, alas! the Jew is accursed with the leprosy from which the Gentile is delivered. And such was the state, not merely without a blessing, but under a judicial curse from God. The Gentile then is delivered, and we see the beautiful picture of a man not only set free, but with conscience active because he was set free. I do not say that he was all right; it is in vain to expect that all at once, but he was on the right road. And beautiful it is, beloved friends, to learn the lesson I think we all need it sometimes not to hurry souls, and not to be anxious to form them according to our own mould or our own measure.

Thus we see, though the prophet could have answered at once as to the difficulty that Naaman presented, he leaves him in the hands of God. He had done that which ought well to awaken and exercise the conscience of the Gentile. He would rather leave him than give him premature knowledge. There is nothing that often more stifles the divine life. When people want to use their little well they should be disciplined in the right use of the little they know already. This was the case then with Naaman. Gehazi, alas! Disappears: he has gone out from the presence of God as Israel is now, as it were, gone out from God's presence.

In the next scene (2 Kings 6:1-33) we have Elisha still in the same career of grace. The sons of the prophets find the place where they dwell is too strait for them, and they say, "Let us go to Jordan," and there they take beams, and so on, for the construction of their large dwellings. "But as one was felling a beam, the axe head fell into the water. And he cried, and said, Alas, master! for it was borrowed."

Now here again we see the same thing. It is not reprimand. No doubt there was carelessness, but it is the grace that can meet every need, the little just as much as the great. And I do not hesitate to say that true greatness shows itself in its capacity to take in the little. "And the man of God said, Where fell it? And he showed him the place. And he cut down a stick and cast it in thither, and the iron did swim. Therefore, said he, Take it up to thee; and he put out his hand and took it."

In what follows we have what is on a totally different scale, that is, the deliverance that appears from the enemy. Elisha's servant was alarmed, but the prophet prays for him. The film is removed from his eyes, and he sees how true is the word that more were on their side than on that of their adversaries. Elisha's prayer then is answered by the Lord and the mountain was seen to be full of horses and chariots of fire round about Elisha. "And when they came down to him, Elisha prayed unto Jehovah and said, Smite this people, I pray thee, with blindness. And he smote them with blindness." But then there is all the difference even between this act and Elijah's. Where Elijah sends anything of the sort, he leaves them to it. When Elisha seems to depart for a season from grace, it is only to show the fuller grace in the end just like our Lord, who, when appearing to be deaf to the Syro-Phenician's request, only meant to send her away with a greater blessing, and a deeper sense of the Lord's goodness.

So now, Elisha leads these very, blinded, men into Samaria, into the city which least of all they would have wished so to enter. They were helpless prisoners so much so that the king of Israel wants to smite them; but the prophet stays his hand. "My father, shall I smite them?" "Thou shalt not smite them. Wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow? Set bread and water before them that they may eat and drink and go to their master." And what was the effect? "The bands of Syria came no more into the land of Israel. To have smitten them would have only provoked another campaign. To have smitten them with blindness and to have restored their sight, and then to have fed them with bread and water in the very heart of the enemy's land, brought the immediate surrounding of the power of God so impressively before their eyes that the bands of Syria came no more into the land of Israel. It was no doubt a most effectual blow, but it was a blow of mercy and not of judgment.

What next follows I may be brief upon. We are all more or less familiar, no doubt, with the great famine in Samaria, and how the Lord changed everything, and changed so surprisingly, and by such simple means. The distress was excessive. The king of Israel was most helpless, and all was in confusion. "And as the king of Israel was passing by upon the wall, there cried a woman unto him saying, Help, my lord, O king. And he said, If Jehovah do not help thee whence shall I help thee?" "And she answered, This woman said unto me, Give thy son that we may eat him today, and we will eat my son tomorrow. So we boiled my son and did eat him; and I said unto her on the next day, Give thy son that we may eat him, and she hath hid her son." No wonder that the king rent his clothes, and wore sackcloth; but there was no fear of God on the contrary, there was a murderous intent against the prophet of God.

The blame was laid upon him. "But Elisha sat in his house and the elders sat with him; and the king sent a man from before him; but ere the messengers came to him, he said to the elders, See ye how this son of a murderer" (for indeed he was) "hath sent to take away mine head." But there is no fire that comes down from heaven to consume him quite the contrary. He said, "Behold this evil is of Jehovah; what should I wait for Jehovah any longer." There was no fear of God before the king's eyes. There was no confidence in God; and the fear of, and confidence in, God go together.

Now what does Elisha say? "Hear ye the word of Jehovah. Thus saith Jehovah, Tomorrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria." There was to be then the utmost abundance, and that, too, the very next day, where there was this most excessive famine even to the eating of poor little children. We can understand how that unbelieving lord should challenge the word of the prophet and say, "Behold, if Jehovah would make windows in heaven, might this thing be?" He did not expect that God was listening, and that God was answering, for his prophet instantly replies, "Thou shalt see it with thine eyes, but shalt not eat thereof." And so it was.

Then we have details of the four lepers brought before us, and the fleeing away of the Syrians, and the abundance that was left behind, and the way in which they themselves had found the mercy of God meeting them in their distress. They became the heralds of it to others that were only less distressed than themselves. Thus was the word accomplished, and there was abundance of food for the people. The word was fulfilled to the letter, but not yet was the ministry of Elisha exhausted.

For in the next chapter (2 Kings 8:1-29) he goes and says to the woman whose son he had restored to life, "Arise, and go thou and thy household, and sojourn wheresoever thou canst sojourn." What was he going to do? To inflict a famine upon the land? Nay. We do not hear that it was he that prayed for it, but we do hear that it was he that warned this Shunammite, so that she should be preserved from the bitter consequences of the famine. It was an intervention of grace and not an execution of judgment. The Shunammite woman is told to go where she can. "It shall come upon the land," says he, "for seven years. And the woman arose and did after the saying of the man of God. And she went with her household and sojourned in the land of the Philistines seven years." And when the full time of dearth was passed, this woman returned.

Can one doubt that as Gehazi represents Israel in their unbelief, and the solemn judgment of God upon them, because of it, and that too when the Gentile receives the blessing (for nothing more irritated Israel, as we see in the New Testament, than the Gentile receiving such a blessing of God), so here we find this woman is the sign of the return of Israel after the long period. The full term of famine has passed over the land once favoured of God, but now given up to the miserable curse. She returns again, then, out of the land of the Philistines, and she comes and cries to the king for her house and land. And the king was talking at that very moment with Gehazi (or what remained of this miserable man) of the wonders he had once seen, but no longer had an active personal interest in. And this is all that poor Israel can do. This is all that Gehazi does in the courts of the king.

So the Jew may talk of his traditional glory, but he has got none now. All that he can have now is to his shame. He is a wanderer and a vagabond on the face of the earth. No matter what he may be, such is an Israelite now. He is under the very badge of shame. He carries on his brow his sentence as a wanderer and a leper before God. But there are bright hopes for Israel, and to Israel they will surely come. Not to this generation the generation that cast out the Lord and has continued in its unbelief it will still come under the desperate judgments of God. But there is a generation to come. I believe therefore that as Gehazi is the type of this generation, the woman now returning after the seven years is the type of the generation to come. And she has all restored to her, and the fruits of the field. She not merely enters upon her land intact, but all that she should have had during the long seven years is all given back; for the Lord will repay with interest all that is due to Israel. And what will He not count due when He is pleased to take up the cause of His ancient people? Thus, then, we have Elisha still in the activity of grace.

And he comes to Damascus, and there he acts more strictly as a prophet than we have usually seen him, though I do not doubt that all was prophetic. All his actions were prophetic, as I have been endeavouring a little to show you here. And Elisha tells Hazael, in answer to the request of the king of Syria, that his master was to die, but that there was no necessity that he should die. Alas! he was to die by the treacherous hand of man; and the man was there. It was none other than this Hazael. Elisha said to him, "Go, say unto him, Thou mayest certainly recover; howbeit Jehovah hath showed me that he shall surely die." This was a riddle. "And he settled his countenance stedfastly, until he was ashamed." For deep thoughts passed in the prophet's mind as he looked upon the face of the murderer the murderer in prospect. "And the man of God wept." Well he might as he thought of such ways upon earth. "And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel. And Hazael said, But what! is thy servant a dog that he should do this great thing? And Elisha answered, Jehovah hath showed me that thou shalt be king over Syria." And so it came to pass. And the chapter pursues the public events of the kingdom, on which I need not dwell more than just to finish the story of Elisha.

But in 2 Kings 9:1-37, Elisha again is found. "He called one of the children of the prophets and said unto him, Gird up thy loins and take this box of oil in thine hand and go to Ramoth Gilead. And when thou comest thither, look out there Jehu the son of Jehoshaphat the son of Nimshi and go in and make him arise up from among his brethren." And so it was done. The young man went and anointed him for his work. He gives him his terrible commission, and Jehu does not fail of accomplishing it the commission of destroying, cutting off from Ahab every male. "And I will make the house of Ahab like the house of Jeroboam the son of Nebat and like the house of Baasha the son of Ahijah. And the dogs shall eat Jezebel in the portion of Jezreel," the portion of sin, of covetousness and blood. But here I must close for the present.