2 Kings 5:6

The expensive gifts and royal letter highlighted Naaman's wealth, his importance to the Aramean king, and Elisha's reputation. Unlike Ahaziah, who sent messengers straight to the temple of Baal-zebub in Philistia (2 Kings 1:2), the Aramean king used diplomacy by sending Naaman to King Joram first.

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.

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, Kg2 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, Kg2 5:2, Kg2 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, Act 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 Psa 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. Jer 29:7. Elisha had not cleansed any leper in Israel (Luk 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 (Kg2 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, Kg2 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, Dan 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 (Kg2 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.

The king of Syria said - He judged it the best mode of proceeding to send immediately to the king, under whose control he supposed the prophet must be, that he would order the prophet to cure his general.
Ten talents of silver - This, at 353 11s. 10 1/2d. the talent, would amount to 3,535 18s. 9d.
Six thousand pieces of gold - If shekels are here meant, as the Arabic has it, then the six thousand shekels, at 1 16s. 5d. will amount to 10,925; and the whole, to 14,460 18s. 9d. sterling: besides the value of the ten caftans, or changes of raiment. This was a princely present, and shows us at once how high Naaman stood in the esteem of his master.

And he brought the letter to the king of Israel, saying,.... The contents of which were, so far as it concerned Naaman and his case, which are only observed, these:

now when this letter is come unto thee; was received by him:

behold, I have therewith sent Naaman my servant unto thee; the bearer of it:

that thou mayest recover him of his leprosy; meaning not he himself, but that he would recommend him to the care of a proper person, his prophet, and enjoin him to do the best he could for him; but the king of Israel mistook his meaning, as appears by what follows.

i.e. Procure his recovery by the means of Elisha, ,4, whom thou mayest command to use his utmost skill and power herein.

Curing of Naaman from Leprosy. - Kg2 5:1. Naaman, the commander-in-chief of the Syrian king, who was a very great man before his lord, i.e., who held a high place in the service of his king and was greatly distinguished (פּנים נשׂא, cf. Isa 3:3; Isa 9:14), because God had given the Syrians salvation (victory) through him, was as a warrior afflicted with leprosy. The ו has not dropped out before מצרע, nor has the copula been omitted for the purpose of sharpening the antithesis (Thenius), for the appeal to Ewald, 354, a., proves nothing, since the passages quoted there are of a totally different kind; but חיל גּבּור is a second predicate: the man was as a brave warrior leprous. There is an allusion here to the difference between the Syrians and the Israelites in their views of leprosy. Whereas in Israel lepers were excluded from human society (see at Lev 13 and 14), in Syria a man afflicted with leprosy could hold a very high state-office in the closest association with the king.
Kg2 5:2-3
And in Naaman's house before his wife, i.e., in her service, there was an Israelitish maiden, whom the Syrians had carried off in a marauding expedition (גדוּדים יצאוּ: they had gone out in (as) marauding bands). She said to her mistress: "O that my lord were before the prophet at Samaria! (where Elisha had a house, Kg2 6:32), he would free him from his leprosy." מצּרעת אסף, to receive (again) from leprosy, in the sense of "to heal," may be explained from Num 12:14-15, where אסף is applied to the reception of Miriam into the camp again, from which she had been excluded on account of her leprosy.
Kg2 5:4-5
When Naaman related this to his lord (the king), he told him to go to Samaria furnished with a letter to the king of Israel; and he took with him rich presents as compensation for the cure he was to receive, viz., ten talents of silver, about 25,000 thalers (3750 - Tr.); 600 shekels (= two talents) of gold, about 50,000 thalers (7500); and ten changes of clothes, a present still highly valued in the East (see the Comm. on Gen 45:22). This very large present was quite in keeping with Naaman's position, and was not too great for the object in view, namely, his deliverance from a malady which would be certainly, even if slowly, fatal.
Kg2 5:6-7
When the king of Israel (Joram) received the letter of the Syrian king on Naaman's arrival, and read therein that he was to cure Naaman of his leprosy (ועתּה, and now, - showing in the letter the transition to the main point, which is the only thing communicated here; cf. Ewald, 353, b.), he rent his clothes in alarm, and exclaimed, "Am I God, to be able to kill and make alive?" i.e., am I omnipotent like God? (cf. Deu 32:39; Sa1 2:6); "for he sends to me to cure a man of his leprosy." The words of the letter ואספתּו, "so cure him," were certainly not so insolent in their meaning as Joram supposed, but simply meant: have him cured, as thou hast a wonder-working prophet; the Syrian king imagining, according to his heathen notions of priests and gotes, that Joram could do what he liked with his prophets and their miraculous powers. There was no ground, therefore, for the suspicion which Joram expressed: "for only observe and see, that he seeks occasion against me." התאנּה to seek occasion, sc. for a quarrel (cf. Jdg 14:4).
Kg2 5:8
When Elisha heard of this, he reproved the king for his unbelieving alarm, and told him to send the man to him, "that he may learn that there is a prophet in Israel."
Kg2 5:9-12
When Naaman stopped with his horses and chariot before the house of Elisha, the prophet sent a messenger out to him to say, "Go and wash thyself seven times in the Jordan, and thy flesh will return to thee, i.e., become sound, and thou wilt be clean." ישׁב, return, inasmuch as the flesh had been changed through the leprosy into festering matter and putrefaction. The reason why Elisha did not go out to Naaman himself, is not to be sought for in the legal prohibition of intercourse with lepers, as Ephraem Syrus and many others suppose, nor in his fear of the leper, as Thenius thinks, nor even in the wish to magnify the miracle in the eyes of Naaman, as C. a Lapide imagines, but simply in Naaman's state of mind. This is evident from his exclamation concerning the way in which he was treated. Enraged at his treatment, he said to his servant (Kg2 5:11, Kg2 5:12): "I thought, he will come out to me and stand and call upon the name of Jehovah his God, and go with his hand over the place (i.e., move his hand to and fro over the diseased places), and take away the leprosy." המּצורע, the leprous = the disease of leprosy, the scabs and ulcers of leprosy. "Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? (for the combination of טּוב with נהרות, see Ewald, 174f.) Should I not bathe in them, and become clean?" With these words he turned back, going away in a rage. Naaman had been greatly strengthened in the pride, which is innate in every natural man, by the exalted position which he held in the state, and in which every one bowed before him, and served him in the most reverential manner, with the exception of his lord the king; and he was therefore to receive a salutary lesson of humiliation, and at the same time was also to learn that he owed his cure not to any magic touch from the prophet, but solely to the power of God working through him. - Of the two rivers of Damascus, Abana or Amana (the reading of the Keri with the interchange of the labials ב and מ, see Sol 4:8) is no doubt the present Barada or Barady (Arab. brd, i.e., the cold river), the Chrysorrhoas (Strabo, xvi. p. 755; Plin. h. n. 18 or 16), which rises in the table-land to the south of Zebedany, and flows through this city itself, and then dividing into two arms, enters two small lakes about 4 3/4 hours to the east of the city. The Pharpar is probably the only other independent river of any importance in the district of Damascus, namely, the Avaj, which arises from the union of several brooks around Sa'sa', and flows through the plain to the south of Damascus into the lake Heijny (see Rob. Bibl. Researches, p. 444). The water of the Barada is beautiful, clear and transparent (Rob.), whereas the water of the Jordan is turbid, "of a clayey colour" (Rob. Pal. ii. p. 256); and therefore Naaman might very naturally think that his own native rivers were better than the Jordan.
Kg2 5:13
His servants then addressed him in a friendly manner, and said, "My father, if the prophet had said to thee a great thing (i.e., a thing difficult to carry out), shouldst thou not have done it? how much more then, since he has said to thee, Wash, and thou wilt be clean?" אבי, my father, is a confidential expression arising from childlike piety, as in Kg2 6:21 and Sa1 24:12; and the etymological jugglery which traces אבי from לבי = לוי = לוּ (Ewald, Gr. 358, Anm.), or from אם (Thenius), is quite superfluous (see Delitzsch on Job, vol. ii. p. 265, transl.). - דּבּר...גּדול דּבר is a conditional clause without אם (see Ewald, 357, b.), and the object is placed first for the sake of emphasis (according to Ewald, 309, a.). כּי אף, how much more (see Ewald, 354, c.), sc. shouldst thou do what is required, since he has ordered thee so small and easy a thing.
Kg2 5:14
Naaman then went down (from Samaria to the Jordan) and dipped in Jordan seven times, and his flesh became sound (ישׁב as in Kg2 5:10) like the flesh of a little boy. Seven times, to show that the healing was a work of God, for seven is the stamp of the works of God.
Kg2 5:15-16
After the cure had been effected, he returned with all his train to the man of God with this acknowledgment: "Behold, I have found that there is no God in all the earth except in Israel," and with the request that he would accept a blessing (a present, בּרכה, as in Gen 33:11; Sa1 25:27, etc.) from him, which the prophet, however, stedfastly refused, notwithstanding all his urging, that he might avoid all appearance of selfishness, by which the false prophets were actuated.
Kg2 5:17-18
Then Naaman said: ולא, "and not" = and if not, καὶ ει ̓ μή (lxx; not "and O," according to Ewald, 358, b., Anm.), "let there be given to thy servant (= to me) two mules' burden of earth (on the construction see Ewald, 287, h.), for thy servant will no more make (offer) burnt-offerings and slain-offerings to any other gods than Jehovah. May Jehovah forgive thy servant in this thing, when my lord (the king of Syria) goeth into the house of Rimmon, to fall down (worship) there, and he supports himself upon my hand, that I fall down (with him) in the house of Rimmon; if I (thus) fall down in the house of Rimmon, may," etc. It is very evident from Naaman's explanation, "for thy servant," etc., that he wanted to take a load of earth with him out of the land of Israel, that he might be able to offer sacrifice upon it to the God of Israel, because he was still a slave to the polytheistic superstition, that no god could be worshipped in a proper and acceptable manner except in his own land, or upon an altar built of the earth of his own land. And because Naaman's knowledge of God was still adulterated with superstition, he was not yet prepared to make an unreserved confession before men of his faith in Jehovah as the only true God, but hoped that Jehovah would forgive him if he still continued to join outwardly in the worship of idols, so far as his official duty required. Rimmon (i.e., the pomegranate) is here, and probably also in the local name Hadad-rimmon (Zac 12:11), the name of the supreme deity of the Damascene Syrians, and probably only a contracted form of Hadad-rimmon, since Hadad was the supreme deity or sun-god of the Syrians (see at Sa2 8:3), signifying the sun-god with the modification expressed by Rimmon, which has been differently interpreted according to the supposed derivation of the word. Some derive the name from רמם = רוּם, as the supreme god of heaven, like the Ἐλιοῦν of Sanchun. (Cler., Seld., Ges. thes. p. 1292); others from רמּון, a pomegranate, as a faecundantis, since the pomegranate with its abundance of seeds is used in the symbolism of both Oriental and Greek mythology along with the Phallus as a symbol of the generative power (vid., Bhr, Symbolik, ii. pp. 122,123), and is also found upon Assyrian monuments (vid., Layard, Nineveh and its Remains, p. 343); others again, with less probability, from רמה, jaculari, as the sun-god who vivifies and fertilizes the earth with his rays, like the ἑκηβόλος Ἀπόλλων; and others from רמם = Arab. rmm, computruit, as the dying winter sun (according to Movers and Hitzig; see Leyrer in Herzog's Cyclopaedia). - The words "and he supports himself upon my hand" are not to be understood literally, but are a general expressly denoting the service which Naaman had to render as the aide-de-camp to his king (cf. Kg2 7:2, Kg2 7:17). For the Chaldaic form השׁתּחויתי, see Ewald, 156, a. - In the repetition of the words "if I fall down in the temple of Rimmon," etc., he expresses the urgency of his wish.
Kg2 5:19
Elisha answered, "Go in peace," wishing the departing Syrian the peace of God upon the road, without thereby either approving or disapproving the religious conviction which he had expressed. For as Naaman had not asked permission to go with his king into the temple of Rimmon, but had simply said, might Jehovah forgive him or be indulgent with him in this matter, Elisha could do nothing more, without a special command from God, than commend the heathen, who had been brought to belief in the God of Israel as the true God by the miraculous cure of his leprosy, to the further guidance of the Lord and of His grace.
(Note: Most of the earlier theologians found in Elisha's words a direct approval of the religious conviction expressed by Naaman and his attitude towards idolatry; and since they could not admit that a prophet would have permitted a heathen alone to participate in idolatrous ceremonies, endeavoured to get rid of the consequence resulting from it, viz., licitam ergo esse Christianis συμφώνησιν πιστοῦ μετὰ ἀπιστοῦ, seu symbolizationem et communicationem cum ceremonia idololatrica, either by appealing to the use of השׁתּחות and to the distinction between incurvatio regis voluntaria et religiosa (real worship) and incurvatio servilis et coacta Naemani, quae erat politica et civilis (mere prostration from civil connivance), or by the ungrammatical explanation that Naaman merely spoke of what he had already done, not of what he would do in future (vid., Pfeiffer, Dub. vex. p. 445ff., and J. Meyer, ad Seder Olam, p. 904ff., Budd., and others). - Both are unsatisfactory. The dreaded consequence falls of itself if we only distinguish between the times of the old covenant and those of the new. Under the old covenant the time had not yet come in which the heathen, who came to the knowledge of the true deity of the God of Israel, could be required to break off from all their heathen ways, unless they would formally enter into fellowship with the covenant nation.)