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 d isplay 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 dire cted.

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 his wealth was the cause of his healing, and also that help did not come from the prophet, as if

such power were inherent in the prophet. The latter, indeed, would seem of chief importance in the teaching required by

a heathen.

We can readily perce ive how alike the manner and the matter of Elisha's direction would stir the indignation of

Naaman. As Syria's captain he would naturally expect a different reception from the Israelitish prophet, and as a

heathen, that Elisha would have used some magical means, such as to "move his hand up and down over the place,"203

calling the while upon the name of Jehovah204 his God, and so heal him of his leprosy. And Naaman spoke both as a

heathen and as a Syrian when he contemptuously compared the limpid waters of "Abana and Pharpar,"  205 a which

transformed the wilderness around Damascus into a very paradise of beauty and riches, with the turbid flood of Jordan,

if, indeed, healing were to be obtained by such means.

"So he turned, and went away in a rage." The reasonin g by which Naaman had so nearly deprived himself of a benefit

which would be to him as life from the dead, is substantially the same as that which leads so many to turn from the one

remedy to which God directs them. The simple command of the Gospel to "Wash, and be clean," like the words of the

prophet which had prefigured it, is still to the Jews a stumbling-block, and to the Greeks foolishness. The difficulty felt

by Naaman is the same as that of so many in our days: the need of humiliation, and of faith in a remedy which seems so

inadequate to the end. If washing be required, let it be in the Abana and Pharpar of our own waters, not in the turbid

stream of Israel! But it is ever this humiliation of heart and simple faith in God's provision which are required for our

"Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven" (Matthew 18:3).

And so Naaman had to learn it. It was well that the relation between himself and his servants was so simple and

affectionate ("my father"), that they could address him in terms of respectful expostulation, and so turn him from his

rash purpose. For, often those around can see the true bearing of things far better than we. At the same time, we may

also learn from the relation between Naaman and his servants how the faithful performance of ordinary duties may

prepare the way for the reception of a higher blessing.206

So it came to pass that instead of returning "in a rage" to Damascus, a leper, Naaman went down to Jordan. And as,

obedient to "the saying of the man of God," he "dipped himself seven times in Jordan," "his flesh came again like unto

the flesh of a little child, and he was clean." We can scarcely be mistaken in regarding the number seven as symbolic of

the covenant (comp. also 1 Kings 18:43), and as also implying a trial of faith, since presumably the healing did not

come till after the seventh washing. 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