The Pulpit Commentary — 2 Kings — Section 70

general'.e tempting gift. Of the two, I think Elisha's was the harder and therefore more heroic deed. Look at the temptations which he must have felt. The fame of him hnd spread into Syria, so much so that this haughty general, the foremost man in all Syria. except its king, comes to him to be healed of his leprosy. The King of Syria himself sends a letter with his general. And now, when, at Elisha's bidding, Naaman bas washed in Jordan, and become cured, was it not a strong temptation to the prophet to take glory and honour and reward for himself? Naaman wanted to give him rich remuneration. He presses it upon him. "Now tbere[ore, I pray thee, take a blessing of thy servant." Listen to the answer : " As the Lord livetb, before whom I stand, I will receive none." Again Naaman urges him to take the gift, and once more and finally the prophet refuses. And why? Did he think there was any harm in taking a gift? Not at all. At other times he was quite content to be dependent on the bounty of others. St. Paul tells us that" even so bath the Lord ordained that they which preach the gospel should live of the gospel." Elisha. had no objection to the gift as such, and even if he did not want it for himself, he could have made good use of it. Why, then, did he refuse it 1 (1) In the first place, he thought of the honour of his God. Elisha knew well that it was not by his word or by his power that Naaman had been healed, but by the power of the living God. He wanted Naaman to think, not of the prophet, but of the prophet's God. So St. Peter acted when he and St. John had healed the lame man at the Beautiful gate or the temple. He said to the people, " Why look ye so earnestly on us, as though by our own power or holiness we had made this ma.n to walk?" and then proceeded to point out to the people the benefit of faith in Christ. So it will be with every true servant of Christ. He will seek to point men to his Master, and not to himself. (2) Again, he thought of the honour of his religion. He doubtless felt that if he had taken Naaman's gift, Naaman might afterwardg have said, "Well, these prophets of Israel, who call themselves followers of the true God, are no better than our own heathen priests. They follow their calling just for the money that it brings." Elisha knew that that was not true. He knew tha.t he might lawfully take the gift, and yet be influenced by far higher motives, in the service of God. But he felt that, though all things are lawful, all things are not expedient. Oh tha.t a.11 God's people were equally solicitous about the honour of Christ's cause and kingdom! How careful we should be lest by our worldliness, our inconsistencies, our thoughtlessness, we bring reproach upon the religion we profess! (3) Further, Elisha thought of the honoui· of his country. Israel had, at that time, been defeated by Syria. Elisha felt that it would be an humiliating thing for him-a Hebrew-to take a gift from one of the conquering nation, and especially from him who had perhaps been the leading general in the war against the Jewish people. Evidently that was what he meant when he said to Gehazi afterwards, "Is it a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants?" The time of his country's disgrace and defeat was not a time for him to indulge in luxury and display. There is room for more Christian patriotism in the present day- a patriotism that shall rest the honour of its country on the industry, morality, and uprightness of its people, and that shall sec in every departure from these virtues a. cause of humiliation and shame. (4) Finally, Elisha thought also of the good of Naaman. He wanted not only to benefit his body, but his soul also. Therefore he avoided everything that might put a stumbling-block in his way. And we see how well he succeeded. Naaman, from what he had seen of Elisha, the prophet of the true God, and from what he had seen of God's power, resolved that he would never sacrifice to any other god but to the God of Israel. If we would benefit others, our own hearts must be right with God. There must be no doubt about our sincerity, no uncertainty about our motives. We see in all this how little Elisha thought of self. He had a great opportunity, nntl. he used it well. He had a strong temptation presented to him, and he resisted it. It is a splendid instance of unselfishness, a splendid illus- tration of the power of Divine grace. 2. How different from all this the covetousness, the seifi,shness, of Gehazi 1 The honour of his God, the honour of his religion, the honour of his country, the good of Naaman-none of these things ever cost him a thought. In his mind self is the one all-absorbing, overmastering consideration. Even his master's honour is of little value in his eyes. Elisha had refused to take N aaman's gift, yet Gehazi ru.ns after him, nnd says that his master has sent him to ask for  108 THE SECOND BOOK OF TITE KINGS. [on. v. 1-27.