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loses its exclusiveness. Thus this incident also is prefigurative of New Testament
times. For the implied sanction of Naaman's sacrifices - though probably only burnt
and thank-offerings,^211 - seems to carry us beyond the preparatory dispensation. On
the other hand, it is evidence of this toleration when Elisha does not return a negative
answer to the plea of Naaman - in which, however, an important alteration in the
reading should be noted: "When my master goeth into the house of Rimmon^212 to
bow down there, and he leaneth on my hand, and I bow down in the house of
Rimmon when he^213 boweth down in the house of Rimmon - oh, let Jehovah forgive
thy servant in this matter."
It will be noticed that according to this reading a sharp distinction is drawn - even
although the terms used are the same - between the "bowing down" of Naaman,
simply because his royal master leant on his arm, and the "bowing down" of the king
of Syria for the purpose of worship. The very mention of this scruple by Naaman
proved not only the tenderness of his enlightened conscience, but that he was not in
any danger of conformity to heathen worship. And so, without specially entering on
the matter, Elisha could bid him "go in peace."^214
But there was yet another and a sad sequel to this history. We have already had
repeated occasion to notice the essential difference in spirit between the prophet and
his servant. It now appeared in such manner as, if left unpunished, to have marred the
work of Elisha. It seems difficult to understand how, with full knowledge of the great
work just wrought, and of all that had passed, Gehazi could have taken up a position
so different from that of his master. But, alas, there have been too many similar
instances to make it appear quite strange. The character of Gehazi was in every
respect the exact opposite of Elisha's. He was covetous, selfish, and narrow-minded.
There is a striking contrast between the "As Jehovah liveth," with which Elisha
prefaced his persistent refusal to receive aught of Naaman (ver. 16), and the same
phrase in the mouth of Gehazi, as he resolved to "take somewhat" of "this Syrian"
(ver. 20). To Gehazi it seemed that his master "had spared this Syrian" very
needlessly and very foolishly, "in not receiving at his hands that which he brought."
He could not see in what had passed anything higher than a transaction between man
and man. It had been an act of romantic generosity, an unpractical display of
mistaken principle, where every consideration - even nationality and religion -
pointed in the other direction. At any rate, there was no reason why he should not act
differently.
Naaman had pursued his journey a little distance, when he saw the servant of the
prophet hastening after him. Showing to the servant honor similar to that which he
would have paid to his master, the Syrian captain descended from his chariot to meet
him. In answer to Naaman's anxious inquiry, Gehazi pretended a message from
Elisha to the effect that two of the sons of the prophets had just come to him from
(^)