Israel for healing. But the fact is in itself sufficiently remarkable, especially when we think of it in connection with his

disease, which would have placed even an Israelite, so to speak, outside the pale of Israel. In striking contrast to the

mention of the strength and bravery of Naaman, and of his exalted position, Scripture abruptly, without pause or copula

of conjunction, record s the fact: "a leper."  197

We need not pause to consider the moral of this contrast, with all of teaching which it should convey to us. Quite

another lesson comes to us from an opposite direction. For we also learn from this history how, when our need is

greatest, help may be nearest, and that, in proportion as we feel the hopelessness of our case, God may prepare a way

for our deliverance. It was certainly so in this instance. Once more we mark the wonder-working Providence of God,

Who, without any abrupt or even visibly direct interference, brings about results which, if viewed by themselves, must

seem absolutely miraculous. And this, by means which at the time may have appeared most unpromising.

It must have been a crushing sorrow that came upon that Isra elitish household, when the Syrian bands carried from it

the little maiden whom we find afterwards waiting on Naaman's wife. Yet this was the first link in the chain of events

which not only brought healing of body and soul to the Syrian captain, but anew proved alike to Jew and Gentile that

there was a living God in Israel, who had placed there His accredited representative. Assuredly the most devoted

affection could not have desired for a child a place of greater honor or usefulness than that which this Jewish maiden

occupied in the household of the Syrian captain. What follows is told with utmost simplicity, and bears the impress of

truth. For, it was only natural that this child should tell her mistress of the prophet in Samaria, or express the full

confidence in his ability to recover her master of his leprosy.198 Similarly, it was only what we should have expected

when her mistress repeated to her husband what the child had said, and perhaps equally natural on the part of Naaman

to repeat this to his king,199 alike to obtain his leave for going to Samaria, and in such a manner as would be most

likely to secure the desired result.

As heathens, and especially as Syrians, neither Naaman nor Ben-hadad would see anything strange in the possession of

such magical powers by a prophet of Israel. Similarly, it was quite in accordance with heathen notions to expect that the

king of Israel could obtain from his own prophet any result which he might desire. A heathen king was always the

religious as well as the political chief of his people, and to command the services and obedience of his own prophet

would seem almost a matter of course. It was for this reason that Ben-hadad furnished Naaman with a letter to the king

of Israel. Hence also, imperious as the tone of t he letter seems, it scarcely warranted the interpretation which the king

of Israel - probably Joram ­ put upon it. What is reported of it in the sacred text (2 King 5:6) must, of necessity be

regarded as only forming a part of the letter, stating its main object. On the other hand, we can quite understand that,

from the Jewish point of view, Joram would speak of what he regarded as a demand that he himself should heal

Naaman of his leprosy, as equivalent to requiring of him what God alone could do. His only it was to kill or to make

alive (Deuteronomy 32:39; 1 Samuel 2:6), and leprosy was considered a living death (Numbers 12:12). As he

communicated this strange behest to his attendants and advisers ­ presumably not in the presence of Naaman - it was

not unn atural that Joram should regard it as a desire to find occasion of quarrel. The craven king of Israel rent his

clothes, in token of deepest mourning - as if he had already seen his own and his people's destruction.

Some of the lessons suggested by the conduct of Joram may be of practical use. We mark first the cowardice of the

man who gives way to despair before any danger has actually arisen. Yet there are not a few who tremble not before

that which is real, but before fears which, after all, prove wholly groundless. It need scarcely be said how much good

work, whether on the part of individuals or of the Church, has been hindered by apprehensions of this kind. The source

of all lies, perhaps, not so much in disbelief as in non-belief, which is by far the commonest form of unbelief. Joram

knew better and believed worse than the king of Syria - just as is sometimes the case with the children of God and the

men of the world. He knew, as the Syrian did not, 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 re nt

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