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And now it appeared, by the effect produced, that Elisha had throughout sought the
restoration not only of bodily health, but also the spiritual recovery of Naaman.
Although not so bidden by the prophet, yet following the promptings of a renewed
heart, like the grateful Samaritan in the Gospel (Luke 17:15), he returned to Elisha,
and made such full acknowledgment of God - both negatively and positively - that it
might have been said of it at that time: "I have not found so great faith, no, not in
Israel" (Matthew 8:10).^207 And he also showed, in such manner as he could, the
evangelical fruits of gratitude, and of a new life direction. Of the first he gave
evidence in his desire to offer a gift;^208 of the second, in his request for "two mules'
burden of earth." This, for the purpose of constructing an altar to Jehovah, as we infer
from the expression of his resolve henceforth only to bring offerings unto the LORD.
Only very brief explanation seems necessary of Elisha's refusal to accept any gift
from Naaman. For the prophets seem not unfrequently to have accepted such
offerings (1 Samuel 9:7, 8; 1 Kings 14:3), and Elisha himself had only lately done so
(2 Kings 4:42). But in the present instance it was of the utmost importance to show -
in contradistinction to heathen soothsayers - that, as the prophet of God did not work
miracles in his own power, nor by his own will, so he did it not for reward, and that
the gift of God could not be purchased with money. Indeed, we can scarcely
exaggerate the impression which the refusal of Elisha must have made both on the
followers of Naaman and generally in Israel. One of the Fathers has here marked in
the prophet's conduct the same principle which underlay the direction of our LORD
when He sent out His disciples with this injunction: "Freely ye have received, freely
give" (Matthew 10:8). Nor could Elisha be in doubt about the other request of
Naaman. If in making his altar of earth according to the Divine direction^209 (Exodus
20:24), he wished to use that of the land of Israel, it could not have been with the
thought that the God of Israel could only be worshipped on Israelitish soil.
Any idea of Jehovah as a national Deity, bound to the soil of Israel, would have been
in contradiction to his expressed conviction that there was "no God in all the earth
but in Israel:" no national deities, but the One living and true God, Whose knowledge
and manifestation were only in Israel. Nor would Elisha have given his sanction to
what rested on so serious a mistake. But we can easily understand the feelings which
prompted a desire to rear an Israelitish altar, not only in loving remembrance^210 of the
benefit received, but as congruous to the worship of Israel, to which his new faith
had led him. It would be an outward expression of his inward faith, and would at the
same time constantly proclaim throughout Syria that there was no other God than He
of Israel, and no other worship than His.
And yet wider thoughts come to us. The Old Testament dispensation seems to
enlarge as it has touch of the heathen world: it seems to break through its temporary
bounds; it becomes universal in its application, and in its wide-hearted toleration
(^)