13 And his servants drew near, and spoke to him and said, My father, [if] the prophet had bidden thee [do some] great thing, wouldest thou not have done it? how much rather then, when he says to thee, Wash and be clean?
And the king of Israel said to Elisha, when he saw them, My father, shall I smite? shall I smite [them]?
And Elisha fell sick of his sickness in which he died. And Joash the king of Israel came down to him, and wept over his face, and said, My father, my father! the chariot of Israel and the horsemen thereof!
And call not [any one] your father upon the earth; for one is your Father, he who is in the heavens.
And I said to him, My lord, *thou* knowest. And he said to me, These are they who come out of the great tribulation, and have washed their robes, and have made them white in the blood of the Lamb.
let us approach with a true heart, in full assurance of faith, sprinkled as to our hearts from a wicked conscience, and washed as to our body with pure water.
not on the principle of works which [have been done] in righteousness which *we* had done, but according to his own mercy he saved us through [the] washing of regeneration and renewal of [the] Holy Spirit,
For if ye should have ten thousand instructors in Christ, yet not many fathers; for in Christ Jesus *I* have begotten you through the glad tidings.
But God has chosen the foolish things of the world, that he may put to shame the wise; and God has chosen the weak things of the world, that he may put to shame the strong things;
And now why lingerest thou? Arise and get baptised, and have thy sins washed away, calling on his name.
Peter says to him, Thou shalt never wash my feet. Jesus answered him, Unless I wash thee, thou hast not part with me.
A son honoureth [his] father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith Jehovah of hosts unto you, priests, that despise my name. But ye say, Wherein have we despised thy name?
And Ebed-melech the Ethiopian, a eunuch who was in the king's house, heard that they had put Jeremiah in the dungeon -- now the king was sitting in the gate of Benjamin, -- and Ebed-melech went forth out of the king's house, and spoke to the king, saying, My lord, O king, these men have done evil in all that they have done to the prophet Jeremiah, whom they have cast into the dungeon; and he will die by reason of the famine in the place where he is; for there is no more bread in the city. And the king commanded Ebed-melech the Ethiopian, saying, Take from hence thirty men with thee, and take up Jeremiah the prophet out of the dungeon, before he die.
Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.
Wash me fully from mine iniquity, and cleanse me from my sin.
And Hazael went to meet him, and took with him a present, even of every good thing of Damascus, forty camels' burden; and he came and stood before him, and said, Thy son Ben-Hadad king of Syria has sent me to thee, saying, Shall I recover from this disease?
And Elisha sent a messenger to him, saying, Go and wash in the Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean.
And his servants said to him, Behold now, we have heard that the kings of the house of Israel are merciful kings: let us, I pray thee, put sackcloth on our loins, and ropes upon our heads, and go out to the king of Israel; perhaps he will save thy life.
And the servants of the king of Syria said to him, Their gods are gods of the mountains; therefore they were stronger than we; but if we fight against them on the plateau, shall we not be stronger than they?
And one of [Nabal's] young men told Abigail, Nabal's wife, saying, Behold, David sent messengers out of the wilderness to bless our master; and he has insulted them. And the men were very good to us, and we were not hurt, neither missed we anything, as long as we companied with them, when we were in the fields. They were a wall to us both by night and day, all the while we were with them feeding the sheep. And now know and consider what thou wilt do, for evil is determined against our master, and against all his household; and he is such a son of Belial, that one cannot speak to him.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 2 Kings 5
Commentary on 2 Kings 5 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 5
2Ki 5:1-7. Naaman's Leprosy.
1. Naaman, captain of the host of the king of Syria, was a great man with his master—highly esteemed for his military character and success.
and honourable—rather, "very rich."
but he was a leper—This leprosy, which, in Israel, would have excluded him from society, did not affect his free intercourse in the court of Syria.
2-5. a little maid—who had been captured in one of the many predatory incursions which were then made by the Syrians on the northern border of Israel (see 1Sa 30:8; 2Ki 13:21; 24:2). By this young Hebrew slave of his wife, Naaman's attention was directed to the prophet of Israel, as the person who would remove his leprosy. Naaman, on communicating the matter to his royal master, was immediately furnished with a letter to the king of Israel, and set out for Samaria, carrying with him, as an indispensable preliminary in the East, very costly presents.
5. ten talents of silver—£3421; 6000 shekels of gold; a large sum of uncertain value.
ten changes of raiment—splendid dresses, for festive occasions—the honor being thought to consist not only in the beauty and fineness of the material, but on having a variety to put on one after another, in the same night.
7. when the king of Israel had read the letter, that he rent his clothes—According to an ancient practice among the Eastern people, the main object only was stated in the letter that was carried by the party concerned, while other circumstances were left to be explained at the interview. This explains Jehoram's burst of emotion—not horror at supposed blasphemy, but alarm and suspicion that this was merely made an occasion for a quarrel. Such a prince as he was would not readily think of Elisha, or, perhaps, have heard of his miraculous deeds.
2Ki 5:8-15. Elisha Sends Him to Jordan, and He Is Healed.
8-12. when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, … let him come now to me—This was the grand and ultimate object to which, in the providence of God, the journey of Naaman was subservient. When the Syrian general, with his imposing retinue, arrived at the prophet's house, Elisha sent him a message to "go and wash in Jordan seven times." This apparently rude reception to a foreigner of so high dignity incensed Naaman to such a degree that he resolved to depart, scornfully boasting that the rivers of Damascus were better than all the waters of Israel.
11. strike his hand over the place—that is, wave it over the diseased parts of his body. It was anciently, and still continues to be, a very prevalent superstition in the East that the hand of a king, or person of great reputed sanctity, touching, or waved over a sore, will heal it.
12. Abana and Pharpar—the Barrady and one of its five tributaries—uncertain which. The waters of Damascus are still highly extolled by their inhabitants for their purity and coldness.
14. Then went he down, and dipped himself seven times in Jordan—Persuaded by his calmer and more reflecting attendants to try a method so simple and easy, he followed their instructions, and was cured. The cure was performed on the basis of God's covenant with Israel, by which the land, and all pertaining to it, was blessed. Seven was the symbol of the covenant [Keil].
2Ki 5:15-19. Elisha Refuses Naaman's Gifts.
15, 16. he returned to the man of God—After the miraculous cure, Naaman returned to Elisha, to whom he acknowledged his full belief in the sole supremacy of the God of Israel and offered him a liberal reward. But to show that he was not actuated by the mercenary motives of the heathen priests and prophets, Elisha, though he accepted presents on other occasions (2Ki 4:42), respectfully but firmly declined them on this, being desirous that the Syrians should see the piety of God's servants, and their superiority to all worldly and selfish motives in promoting the honor of God and the interests of true religion.
17. two mules' burden of earth—with which to make an altar (Ex 20:24) to the God of Israel. What his motive or his purpose was in this proposal—whether he thought that God could be acceptably worshipped only on his own soil; or whether he wished, when far away from the Jordan, to have the earth of Palestine to rub himself with, which the Orientals use as a substitute for water; or whether, by making such a request of Elisha, he thought the prophet's grant of it would impart some virtue; or whether, like the modern Jews and Mohammedans, he resolved to have a portion of this holy earth for his nightly pillow—it is not easy to say. It is not strange to find such notions in so newly a converted heathen.
18. goeth into the house of Rimmon—a Syrian deity; probably the sun, or the planetary system, of which a pomegranate (Hebrew, Rimmon) was the symbol.
leaneth on my hand—that is, meaning the service which Naaman rendered as the attendant of his sovereign. Elisha's prophetic commission not extending to any but the conversion of Israel from idolatry, he makes no remark, either approving or disapproving, on the declared course of Naaman, but simply gives the parting benediction (2Ki 5:19).
2Ki 5:20-27. Gehazi, by a Lie, Obtains a Present, but Is Smitten with Leprosy.
20-25. I will run after him, and take somewhat of him—The respectful courtesy to Elisha, shown in the person of his servant, and the open-handed liberality of his gifts, attest the fulness of Naaman's gratitude; while the lie—the artful management is dismissing the bearers of the treasure, and the deceitful appearance before his master, as if he had not left the house—give a most unfavorable impression of Gehazi's character.
23. in two bags—People in the East, when travelling, have their money, in certain sums, put up in bags.
27. leper as white as snow—(See on Le 13:3). This heavy infliction was not too severe for the crime of Gehazi. For it was not the covetousness alone that was punished; but, at the same time, it was the ill use made of the prophet's name to gain an object prompted by a mean covetousness, and the attempt to conceal it by lying [Keil].