ELISHA HEALS NAAMAN THE SYRIAN'S LEPROSY, AND PUNISHES GEHAZI THEREWITH.
(1) Now.--The construction implies a break between this narrative and the preceding. Whether the events related belong to the time of Jehoram or of the dynasty of Jehu is not clear. Evidently it was a time of peace between Israel and Syria.
Naaman (beauty).--A title of the sun-god. (See Note on Isaiah 17:10.)
A great man with his master.--Literally, before his lord. (Comp. Genesis 10:9.)
Honourable.--In special favour. Literally, lifted up of face. (Comp. 2 Kings 3:14, Note; Isaiah 3:3.)
By him the Lord had given deliverance unto Syria.--Notice the high prophetic view that it is Jehovah, not Hadad or Rimmon, who gives victory to Syria as well as Israel. (Comp. Amos 9:7.) It is natural to think of the battle in which Ahab received his mortal wound (1 Kings 22:30, seq.). The Midrash makes Naaman the man who "drew the bow at a venture" on that occasion. The "deliverance" was victory over Israel.
He was also a mighty man in valour, but he was a leper.--Literally, and the man was a brave warrior, stricken with leprosy. His leprosy need not have been so severe as to incapacitate him for military duties. The victor over Israel is represented as a leper who has to seek, and finds, his only help in Israel (Thenius).
Verse 1. - Now Naaman, captain of the host of the King of Syria. The name "Naaman" is here found for the first time. It is thought to be derived from that of an Aramaean god (Ewald), and appears in the later Arabic under the form of Noman, in which shape it is familiar to the students of Arabian history. Benhadad, who had been wont in his youth and middle age to lead his armies into the field in person (1 Kings 20:1-20; 1 Kings 22:31; 'Ancient Monarchies,' vol. 2. p. 103), seems now in his old age to have found it necessary to entrust the command to a general, and to have made Naaman captain of his host. Compare the similar practice (ibid., p. 101) of the Assyrian monarchs. Was a great man with his master, and honorable - rather, honored, or held in esteem (τεθαυμασμένος, LXX.) - because by him the Lord had given deliverance - literally, salvation, or safety (σωτηρίαν, LXX.) - unto Syria. Probably he had commanded the Syrian army in some of its encounters with the Assyrians, who at this time, under Shalmaneser II., were threatening the independence of Syria, but did not succeed in subjecting it. He was also a mighty man in valor- gibbor hail, commonly translated in our version by "mighty man of valor," does not mean much more than "a good soldier" - but he was a leper. Leprosy had many degrees. Some of the lighter kinds did not incapacitate a man for military service, or unfit him for the discharge of court duties (ver. 18). But there was always a danger that the lighter forms might develop into the severer ones.
5:1-8 Though the Syrians were idolaters, and oppressed God's people, yet the deliverance of which Naaman had been the means, is here ascribed to the Lord. Such is the correct language of Scripture, while those who write common history, plainly show that God is not in all their thoughts. No man's greatness, or honour, can place him our of the reach of the sorest calamities of human life: there is many a sickly, crazy body under rich and gay clothing. Every man has some but or other, something that blemishes and diminishes him, some allay to his grandeur, some damp to his joy. This little maid, though only a girl, could give an account of the famous prophet the Israelites had among them. Children should be early told of the wondrous works of God, that, wherever they go, they may talk of them. As became a good servant, she desired the health and welfare of her master, though she was a captive, a servant by force; much more should servants by choice, seek their masters' good. Servants may be blessings to the families where they are, by telling what they know of the glory of God, and the honour of his prophets. Naaman did not despise what she told, because of her meanness. It would be well if men were as sensible of the burden of sin as they are of bodily disease. And when they seek the blessings which the Lord sends in answer to the prayers of his faithful people, they will find nothing can be had, except they come as beggars for a free gift, not as lords to demand or purchase.
Now Naaman, captain of the host of the king of Syria,.... The general of Benhadad's army; for he was now king of Syria, though some think Hazael his successor was:
was a great man with his master; high in his favour and esteem:
and honourable; not only acceptable to the king, and loaded with honours by him, but greatly respected by all ranks and degrees among the people:
because by him the Lord had given deliverance unto Syria; out of the hands of their enemies, and victory over them, and particularly in the last battle with Israel, in which Ahab was slain, and, as the Jews suppose, by the hands of Naaman; see Gill on 1 Kings 22:34 however, when any salvation was wrought, or victory obtained, even by Heathens, and by them over Israel, the people of God, it was of the Lord:
he was also a mighty man in valour; a very courageous valiant man:
but he was a leper; was stricken with the leprosy, which had deformed and disgraced his person, and weakened his strength, and dispirited him; all his grandeur and honour could not protect him from this loathsome disease.
ELISHA HEALS NAAMAN THE SYRIAN'S LEPROSY, AND PUNISHES GEHAZI THEREWITH.
(1) Now.--The construction implies a break between this narrative and the preceding. Whether the events related belong to the time of Jehoram or of the dynasty of Jehu is not clear. Evidently it was a time of peace between Israel and Syria.
Naaman (beauty).--A title of the sun-god. (See Note on Isaiah 17:10.)
A great man with his master.--Literally, before his lord. (Comp. Genesis 10:9.)
Honourable.--In special favour. Literally, lifted up of face. (Comp. 2 Kings 3:14, Note; Isaiah 3:3.)
By him the Lord had given deliverance unto Syria.--Notice the high prophetic view that it is Jehovah, not Hadad or Rimmon, who gives victory to Syria as well as Israel. (Comp. Amos 9:7.) It is natural to think of the battle in which Ahab received his mortal wound (1 Kings 22:30, seq.). The Midrash makes Naaman the man who "drew the bow at a venture" on that occasion. The "deliverance" was victory over Israel.
He was also a mighty man in valour, but he was a leper.--Literally, and the man was a brave warrior, stricken with leprosy. His leprosy need not have been so severe as to incapacitate him for military duties. The victor over Israel is represented as a leper who has to seek, and finds, his only help in Israel (Thenius).
was a great man with his master; high in his favour and esteem:
and honourable; not only acceptable to the king, and loaded with honours by him, but greatly respected by all ranks and degrees among the people:
because by him the Lord had given deliverance unto Syria; out of the hands of their enemies, and victory over them, and particularly in the last battle with Israel, in which Ahab was slain, and, as the Jews suppose, by the hands of Naaman; see Gill on 1 Kings 22:34 however, when any salvation was wrought, or victory obtained, even by Heathens, and by them over Israel, the people of God, it was of the Lord:
he was also a mighty man in valour; a very courageous valiant man:
but he was a leper; was stricken with the leprosy, which had deformed and disgraced his person, and weakened his strength, and dispirited him; all his grandeur and honour could not protect him from this loathsome disease.