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type="note">78 at which lived a farmer who wished to bring an offering of firstfruits and karmel (bruised grain) in his wallet to Elisha as a Man of God.79 It was a poor gift enough – only twenty of the coarse barley loaves which were eaten by the common people, and a sack80 full of fresh ears of corn.81 Elisha told his servitor82– perhaps Gehazi – to set them before the people present. "What?" he asked, "this trifle of food before a hundred men!" But Elisha told him in the Lord's name that it should more than suffice; and so it did.

      CHAPTER VI

       THE STORY OF NAAMAN

2 Kings v. 1-27

      Matt. viii. 3: Θέλω, καθαρίσθητι

      After these shorter anecdotes we have the longer episode of Naaman.83

      A part of the misery inflicted by the Syrians on Israel was caused by the forays in which their light-armed bands, very much like the borderers on the marches of Wales or Scotland, descended upon the country and carried off plunder and captives before they could be pursued.

      In one of these raids they had seized a little Israelitish girl and sold her to be a slave. She had been purchased for the household of Naaman, the captain of the Syrian host, who had helped his king and nation to win important victories either against Israel or against Assyria. Ancient Jewish tradition identified him with the man who had "drawn his bow at a venture" and slain King Ahab. But all Naaman's valour and rank and fame, and the honour felt for him by his king, were valueless to him, for he was suffering from the horrible affliction of leprosy. Lepers do not seem to have been segregated in other countries so strictly as they were in Israel, or at any rate Naaman's leprosy was not of so severe a form as to incapacitate him from his public functions.

      But it was evident that he was a man who had won the affection of all who knew him; and the little slave girl who waited on his wife breathed to her a passionate wish that Naaman could visit the Man of God in Samaria, for he would recover him from his leprosy. The saying was repeated, and one of Naaman's friends mentioned it to the king of Syria. Benhadad was so much struck by it that he instantly determined to send a letter, with a truly royal gift to the king of Israel, who could, he supposed, as a matter of course, command the services of the prophet. The letter came to Jehoram with a stupendous present of ingots of silver to the value of ten talents, and six thousand pieces of gold, and ten changes of raiment.84 After the ordinary salutations, and a mention of the gifts, the letter continued "And now, when this letter is come to thee, behold I have sent Naaman my servant, that thou mayest recover him of his leprosy."

      Jehoram lived in perpetual terror of his powerful and encroaching neighbour. Nothing was said in the letter about the Man of God; and the king rent his clothes, exclaiming that he was not God to kill and to make alive, and that this must be a base pretext for a quarrel. It never so much as occurred to him, as it certainly would have done to Jehoshaphat, that the prophet, who was so widely known and honoured, and whose mission had been so clearly attested in the invasion of Moab, might at least help him to face this problem. Otherwise the difficulty might indeed seem insuperable, for leprosy was universally regarded as an incurable disease.

      But Elisha was not afraid: he boldly told Jehoram to send the Syrian captain to him. Naaman, with his horses and his chariots, in all the splendour of a royal ambassador, drove up to the humble house of the prophet. Being so great a man, he expected a deferential reception, and looked for the performance of his cure in some striking and dramatic manner. "The prophet," so he said to himself, "will come out, and solemnly invoke the name of his God Jehovah, and wave his hand over the leprous limbs, and so work the miracle."85

      But the servant of the King of kings was not exultantly impressed, as false prophets so often are, by earthly greatness. Elisha did not even pay him the compliment of coming out of the house to meet him. He wished to efface himself completely, and to fix the leper's thoughts on the one truth that if healing was granted to him, it was due to the gift of God, not to the thaumaturgy or arts of man. He simply sent out his servant to the Syrian commander-in-chief with the brief message, "Go and wash in Jordan seven times, and be thou clean."

      Naaman, accustomed to the extreme deference of many dependants, was not only offended, but enraged, by what he regarded as the scant courtesy and procrastinated boon of the prophet. Why was he not received as a man of the highest distinction? What necessity could there be for sending him all the way to the Jordan? And why was he bidden to wash in that wretched, useless, tortuous stream, rather than in the pure and flowing waters of his own native Abanah and Pharpar?86 How was he to tell that this "Man of God" did not design to mock him by sending him on a fool's errand, so that he would come back as a laughing-stock both to the Israelites and to his own people? Perhaps he had not felt any great faith in the prophet, to begin with; but whatever he once felt had now vanished. He turned and went away in a rage.

      But in this crisis the affection of his friends and servants stood him in good stead. Addressing him, in their love and pity, by the unusual term of honour "my father," they urged upon him that, as he certainly would not have refused some great test, there was no reason why he should refuse this simple and humble one.

      He was won over by their reasonings, and descending the hot steep valley of the Jordan, bathed himself in the river seven times. God healed him, and, as Elisha had promised, "his flesh," corroded by leprosy, "came again like the flesh of a little child, and he was clean."

      This healing of Naaman is alluded to by our Lord to illustrate the truth that the love of God extended farther than the limits of the chosen race; that His Fatherhood is co-extensive with the whole family of man.

      It is difficult to conceive the transport of a man cured of this most loathsome and humiliating of all earthly afflictions. Naaman, who seems to have possessed "a mind naturally Christian," was filled with gratitude. Unlike the thankless Jewish lepers whom Christ cured as He left Engannim, this alien returned to give glory to God. Once more the whole imposing cavalcade rode through the streets of Samaria, and stopped at Elisha's door. This time Naaman was admitted into his presence. He saw, and no doubt Elisha had strongly impressed on him the truth, that his healing was the work not of man but of God; and as he had found no help in the deities of Syria, he confessed that the God of Israel was the only true God among those of the nations. In token of his thankfulness he presses Elisha, as God's instrument in the unspeakable mercy which has been granted to him, to accept "a blessing" (i. e., a present) from him – "from thy servant," as he humbly styled himself.

      Elisha was no greedy Balaam. It was essential that Naaman and the Syrians should not look on him as on some vulgar sorcerer who wrought wonders for "the rewards of divination." His wants were so simple that he stood above temptation. His desires and treasures were not on earth. To put an end to all importunity, he appealed to Jehovah with his usual solemn formula – "As the Lord liveth before whom I stand, I will receive no present."87

      Still more deeply impressed by the prophet's incorruptible superiority to so much as a suspicion of low motives, Naaman asked that he might receive two mules' burden of earth wherewith to build an altar to the God of Israel of His own sacred soil.88 The very soil ruled by such a God must, he thought, be holier than other soil; and he wished to take it back to Syria, just as the people of Pisa rejoiced to fill their Campo Santo with mould from the Holy Land, and just as mothers like to baptize their children in water brought home from the Jordan. Henceforth, said Naaman, I will offer burnt-offering and sacrifice to no God but unto Jehovah. Yet there

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