And stood at the door of the house of Elisha— Elisha's not appearing to receive the Syrian general, is ascribed by some to the retired course of life which the prophets led; but then, why did he see him and enter into conversation with him, when he returned from his cure? We should rather think that it was not unbecoming the prophet upon this occasion to take some state upon him, and to support the character and dignity of a prophet of the most high God; especially since this might be a means to raise the honour of his religion and ministry, and to give Naaman a more just idea of his miraculous cure, when he found that it was neither by the prayer nor presence of the prophet, but by the divine power and goodness, that it was effected. In conformity to the law, which requires that lepers, in order to their cleansing, should be sprinkled seven times, Leviticus 14:7; Leviticus 14:57 the prophet ordered Naaman to dip himself as often in Jordan, 2 Kings 5:10. But Jordan, as the Syrian rightly argued, had no more virtue in it than other rivers; nor could cold water of any kind be a proper means of curing this distemper; nay, rather it was contrary to the disease. But the prophet's design in it was, doubtless, to render the miracle more conspicuous, and fully to convince Naaman of the divinity of the God of Israel.
REFLECTIONS.—We have here,
1. Naaman, in all his pomp and splendor, an humble suitor at the prophet's door: and he receives an answer plain and satisfactory, which required only his obedience, and ensured his cure. Note; They who are found waiting upon God, may expect from him an answer of peace.
2. Naaman's pride could not bear either the reception that he met with, or the prescription ordered him; and in a rage he departs. He had promised himself deep respect, some immediate application to his disease, and prayer over him for his cure; and was indignant when, instead of seeing the prophet himself, he only received a message by a servant; and such a message, so foolish in his eyes, so useless! were not the waters of Syria as good as Jordan; and need he have come so far to wash, when he might have the nobler rivers of Abana and Pharphar at home? Note; (1.) A proud spirit interprets the least suspected slight into a heinous affront. (2.) The self-righteous heart, like Naaman, wise in its own conceits, with pride refuses to apply the simple balm of a Saviour's blood, and fancies that something beside is necessary to its cure. (3.) They who turn away from God's methods of grace reject their own mercies.
3. His servants, when his first rage was subsided, presume, with submission, to reason with him on the case. If he would have submitted to the most expensive or most painful methods that might have been prescribed, how much more ought he to yield to one so cheap and so easy? Note; (1.) Men in a passion are deaf to the plainest arguments: when they cool, reason will be heard. (2.) A good servant will rather hazard the displeasure of his master, than see him wound himself by his folly; but if he would succeed, he must wait the proper time, and add the respect and deference which may engage attention. (3.) None ought to be above being told of their faults. (4.) The plainness and freedom of the way of salvation, will render those who reject it the more inexcusable.
4. Naaman heard the wise advice, and, convinced of the reasonableness of the trial, descends to the river, where the experiment exceeds his expectation. His leprosy departed, and his flesh became soft, fair, and plump as the flesh of a little child. Can the waters of Jordan thus cleanse the leprous Syrian, and shall not the fountain of a Saviour's blood much more certainly cleanse the leprous sinner, who in faith descends to wash his spotted soul in this all-purifying stream?