The Pulpit Commentary — 2 Kings — Section 80

of God. "Behold, now I know that there is no God in all the earth, but in Israel." '£his is not a comparative statement, but an absolute one. Naaman is convinced that the gods of the heathen are nullities, and that the God of Israel is the only true God. Be was brought to this ackuowledgment through the great miracle God had wrought upon him. It is God's mighty acts in and for men which give the best evidence of his existence. 2. His offer of reward. It was no longer the heathenish notion of pur- chase, but a pure motive of gratitude, which led Naaman to press the wealth he had brought upon Elisha. The prophet, however, bad no desire for his goods. With an emphatic asseveration, he declared that he would accept nothing. (1) He must keep his act free from the possibility of misconception, (2) A miracle of God must not be vulgarized by being made the occasion of money presents. (3) Naaman's instruction must be completed by teaching him that money gifts do not pay for spiritual blessings. Yet Naaman's motive was a right one. It is right also that, from the motive of grati- tude, we should consecrate our wealth to the Lord's service. 3. His determination to worship. If he cannot persuade Elisha to accept gifts, he himself will become a sup- pliant, and ask a favour from the prophet. He entreats that be may be permitted to take with him two mules' burden of earth of the Holy Land, that be may form an altar for the worship of Jehovah; for he is resolved henceforth to worship him only. 'l'Lis was granted. Bis altar would connect bis sacrifices with the land which God bad chosen as the place of bis special habitation, Real religion will express itself in acts of worship. It will not content itself with cold recognition of God. It will build its altars to Jehovah, in the home, in the closet, in the church, and in the chief places of concourse. 4. His religious scruple. One point alone troubled him. In attending his royal master, it would be his duty to wait on him in his state visits to the temple of Rimmon, and, as his master leaned on his hand in bending before that idol, he would be under the necessity of seeming to bend before it, and yield it obeisance also. He asked that the Lord might pardon him in this thing. Elisha bade him go in peace. (1) His act was not really worship, nor did he mean it to pass for such either before the king or the other worshippers. (2) "An idol is nothing," and, if he understood that clearly, his conscience would not be" defiled" (1 Cor. viii. 4--7). There is need for great care, even in outward acts, lest they expose the doer to misconception, or hurt the consciences of others. Life, however, is woven of intricate threads, and it is impos- sible but that in public, social, and official positions the Christian will sometimes find himself in situations of all the concomitants of which he can by no means approve. It will not do to say of these that it is his duty at all hazards to come out of them ; for it is frequently through his duty that he is brought into them, and to escape them entirely he would require to "go out of the world" (1 Cor. v. 10). If active participation in anything sinful is sought to be forced on him-as if Naaman were required actually to bow the knee in worship to Rimmon-then he must refuse (Dan. iii.).-J. 0. Vers. 20-27.-77ie story of Naaman: 3. Gehazts falsehood. In Elisha's company we might have expected only honour, integrity, truthfulness. But the society of the good will not of itself make another good. Hypocrisy can cover a foul interior. A fair outward seeming can cloke a heart ruled by very evil principles. In the first apostolic band there was a Judas. In Elisha's service there was a Gehazi. The sin of both was covetousness. The offspring of covetousness in Gehazi's case was hypocrisy and falsehood. I. COVETOUSNESS PROMPTING FALSEHOOD. 1. His reproach of his master. When Naaiuan was gone, Gehazi indulged in reflections on bis master's conduct. It did not at all commend itself to him. "Behold, my master has spared Naaman this Syrian, in not receiving at his hands that which he brought," etc. Such ~enerosity seemed absurd. It was a chance missed which might never come again. Fantastic scruples were all very well, but when they led to the loss of a fortune, they were greatly to be reprobated. What scruple need there have been in any case about spoiling a foreigner? Covetousness generally sees only the money consideration. When great gain is at stake, the man is held to be a fool who allows religious or sentimental considerations, or even ordinary moral scruples, to stand in the way. 2. His covetous determination. If his master has acted foolishly, be will not imitate his e:!::amplc. It is not yet too late, with a little art, to repair the damage. He will hurry after the Syrian, aud obtai.ll  118 THE SECONb DOOk OF THE KIN GS. Con. v. 1-27.