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that God alone could give help; but he did not look for Divine help, as the Syrian,
although in mistaken manner, had done. He had religion, but it stood him in no good
stead; it was laid aside precisely when it was needed. He did not call to mind that
there was a prophet in Israel, but in helpless terror rent his clothes. So we also,
instead of immediately and almost instinctively resorting to God, too often forget
Him till every other means has been exhausted, when we apply to Him rather from
despair than from faith.
Reverently speaking, it would have been impossible for Elisha as "the man of God"
to have been silent on this occasion. His message of reproof to the king: "Wherefore
hast thou rent thy clothes?" and of confidence: "Let him come now to me, and he
shall know that there is a prophet in Israel," is not one of self-assertion, but of
assertion of God. It was a testimony and, let us add, a test alike for Israel and for the
heathen world^200 of the presence of the living and true God. Yet while viewing it in
this grander application, we ought not to forget what confirmation it gave to the
simple faith of that "little one" in the service of Naaman's wife. For God's dealings
are most wide-reaching: they extend up to heaven, and yet embrace also the poorest
of His people upon earth.
In accordance with the direction of the king, Naaman now betook himself "with his
horses and his chariot" to the humble dwelling of Elisha, which, as we infer from
verse 3, was in Samaria. Greater or more instructive contrast could scarcely be
imagined. We know that Naaman had come to Samaria not only armed with a royal
letter, almost imperious in its tone, and at the head of a great retinue, but bringing
with him, as princely gifts for his expected healing, a sum of not less than ten talents
of silver (computed at from 3000 pounds to about 3750 pounds), and six thousand
pieces of gold (computed at from about 7500 pounds to about 9000 pounds), together
with "ten changes of raiment," that is, of those festive suits which were so costly and
so much valued in the East. Between this display and pomp and the humble waiting
outside the lowly home of the prophet there was sufficient contrast. But it was
unspeakably intensified when the prophet, without even seeing the Syrian captain,
sent him this message: "Go and wash in Jordan seven times, and thy flesh shall come
again to thee,^201 and thou shalt be clean." We may at once say that the conduct of
Elisha was not prompted by fear of defilement by leprosy, nor by a desire to mark the
more clearly the miracle about to be performed, least of all by spiritual pride.^202
The spiritual pride of a Jew would have found other expression, and, in general,
those who cherish spiritual pride are scarcely proof against such visits as this of
Naaman. We cannot doubt that the bearing of Elisha was Divinely directed. One has
said that it was dictated by the inner state of Naaman, as evinced by the manner in
which he received the prophet's direction (ver. 11). Perhaps we should add (with
another old writer), that Elisha would thus teach Naaman that neither his pomp nor
(^)