ELISHA THE MAN WHO BLESSED A LIFE (2 KINGS 5:1 19) NAAMAN S CONDITION 1

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1 ELISHA THE MAN WHO BLESSED A LIFE (2 KINGS 5:1 19) Elisha is mentioned only once in the New Testament. When Jesus preached in the synagogue at Nazareth, He said, And there were many lepers in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian (Luke 4:27). Christ wanted Jews to understand that God was interested in Gentiles as well as in them but the reference infuriated His listeners (v. 28). The story of Naaman s healing was familiar to them, but it obviously was not among their favorite Old Testament accounts. Naaman was a foreigner, an enemy of God s people. As far as they were concerned, he should have died a leper! Israelites may not have liked the story of Naaman, but it is popular with preachers today. If a preacher has only one sermon from the life of Elisha, that sermon will probably be on Naaman. Many sermonizers see parallels between Naaman and sinners of today. There is so much teaching and preaching potential in the biblical account that a single lesson cannot do it justice. Therefore, we will devote several lessons to the story of Naaman. This presentation will be an overview of the text; the next one will make evangelistic application. A third will focus on the actions of Elisha s servant Gehazi and the aftermath of his actions in the situation. As we study the incident, understanding its primary purpose will be helpful. The story has not been preserved merely to record one of Elisha s miracles. Neither is it included in the Bible just to tell about a divine cure of leprosy. Rather, this is the moving account of how a non- Jew turned from idolatry to faith in the living God. NAAMAN S CONDITION 1 (5:1 7) A Sick Man Second Kings 5 begins by introducing us to the featured character: Now Naaman, captain of the army of the king of Aram, was a great man with his master, and highly respected, because by him the LORD had given victory to Aram. The man was also a valiant warrior... (v. 1a). Verse 1 refers to Naaman as a citizen of Aram (an Aramean), but Jesus called him Naaman the Syrian (Luke 4:27; emphasis mine). In the Old Testament, Aram was used to refer to the territory north-northeast of Palestine, which had Damascus as its capital (see 2 Kings 8:7). By New Testament times, the region was known as Syria (Matthew 4:24; Luke 2:2; Acts 15:41; see the map on page 8). Thus some translations use the term Syria in the Old Testament instead of Aram (see 2 Kings 5:1; KJV). The country of Aram was prominent in our earlier study of Elijah s life. Ahab, king of Israel, fought many battles with Ben-hadad, king of Aram (1 Kings 20:1 45; 22:1 44). Ahab was killed in one of those battles when an arrow from an unknown archer penetrated a vulnerable spot in his armor (1 Kings 22:34, 35). However, this is the first time Aram is mentioned in connection with the life of Elisha. In the remaining studies, hostilities with Aram will be prevalent (see 2 Kings 6:8, 24; 8:7, 28). At the close of Elisha s life, that conflict was still on- 1 The main headings of this lesson were taken from James E. Smith, The Books of History, Old Testament Survey Series (Joplin, Mo.: College Press Publishing Co., 1995), 563,

2 going (see 2 Kings 13:17 20a). Naaman was captain of the army of Aram. The NIV calls him the commander of the army. In days past, Ben-hadad had led the army (1 Kings 20:1, 26); but he may have turned the leadership of his troops over to his valiant warrior, Naaman. The king considered Naaman a great man and highly respected him. Some may be surprised to read that by him that is, by the idolatrous commander Naaman the LORD had given victory to Aram. Understand that God is involved in the affairs of nations and can use even unbelievers to accomplish His purposes (see Isaiah 44:28; Ezekiel 30:24, 25; Daniel 4:25). For instance, when God s people rejected Him, the Lord sometimes punished them by allowing pagan nations to subdue them (see 2 Kings 13:3). In 2 Kings 5:1 victory may refer to Aram s defeat of Ahab and his army. According to uninspired Jewish tradition, Naaman was the bowman whose arrow had killed Ahab. 2 Naaman had an impressive list of credentials: He was commander in chief of the Aramean army, a great and respected man, a valiant and victorious warrior. Then come these fateful words: But he was a leper (v. 1b). In the Bible, leprosy is a generic term used to describe a wide range of ailments and conditions. It does not always refer to what we call leprosy today (Hansen s disease). Since that is the case, some writers minimize Naaman s condition and suggest that he merely had a serious skin disease. 3 Several details in our text indicate that the soldier was not suffering from a relatively minor medical condition. First are the extreme measures to which Naaman was willing to go to find a cure. Second is the fact that the words of the king of Israel regarding the disease suggest a life-and-death situation (v. 7a). Finally, there is the statement that, when another man was afflicted with Naaman s leprosy, that man became a leper as white as snow 2 Henry Blunt, Lectures on the History of Elisha (Philadelphia: Herman Hooker, 1839), 83; Adam Clarke, The Holy Bible with a Commentary and Critical Notes, vol. 2, Joshua Esther (New York: Abingdon-Cokesbury Press, n.d.), One argument for this conclusion is that Naaman does not appear to have been in isolation as Jewish lepers were. Keep in mind, however, that Aram did not have the inspired health and hygiene laws the Jews had been given in the law of Moses. (v. 27; emphasis mine). Ancient and modern writers refer to the white variety of leprosy: the most striking form 4 of the disease, the most malignant kind. 5 White leprosy is described as that in which the victim has a sickening, deathly color,... akin to what modern medical science calls leprosy. 6 When Moses sister Miriam was stricken with leprosy, she appeared as leprous, as white as snow (Numbers 12:10). Her brother Aaron said she was like one dead (v. 12). Naaman had a similar, if not the same, affliction. He was suffering from a terrible, incurable disease a malady which would be certainly, even if slowly, fatal. 7 Naaman had surely exhausted every resource in Aram to find a cure, but to no avail. Aramean physicians could do nothing; his pagan gods were ineffectual. He was no doubt a desperate man. A Sympathetic Girl Then help came from an unexpected source. We read in verse 2, Now the Arameans had gone out in bands and had taken captive a little girl from the land of Israel; and she waited on Naaman s wife. There were continual border skirmishes between Aram and Israel (see 2 Kings 6:8, 9). 8 Bands of soldiers from Aram made frequent raids into Israel (see 6:23b). On one such raid, they had captured a young girl who had become a slave in Naaman s household. For a moment, put yourself in this maiden s place. You have been torn from your parents loving arms and carried to a foreign land. Instead of enjoying childhood games, you are forced to serve as a slave. Instead of living in a happy home, your abode is a house filled with gloom. Instead of being part of a God-fearing 4 Merrill F. Unger, The New Unger s Bible Dictionary, ed. R. K. Harrison (Chicago: Moody Press, 1988), J. J. Reeve, Elisha, The International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1939), 2: Clyde M. Miller, First and Second Kings, The Living Word Commentary series, vol. 7 (Abilene, Tex.: A.C.U. Press, 1991), C. F. Keil and F. Delitzsch, 1 and 2 Kings, Commentary on the Old Testament, vol. 3, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, Esther (Peabody, Mass.: Hendrickson Publishers, 1989), Most US audiences are familiar with present-day border skirmishes between Jews and Arabs. Use a comparison or illustration familiar to your listeners. 2

3 family, you are surrounded by worshipers of false gods. It would have been easy for this girl to be bitter and resentful, but evidently she was not. She might have blamed God for her misfortune (as some do), but she maintained her faith. She could have rejoiced that the man responsible for her misfortune was dying a slow and terrible death, but she did not. Instead of feeling sorry for herself, she felt pity for her ailing master. One day she was carrying out her duties for Naaman s wife perhaps combing her mistress hair when she said to Mrs. Naaman, I wish that my master were with the prophet who is in Samaria! Then he would cure him of his leprosy (v. 3). I find it remarkable that this girl knew about Elisha and had faith that he could cure one of the most dreaded diseases of ancient times. Her parents must have shared stories of Elisha s exploits. She may have been in a foreign land, but she had not forgotten who she was: part of God s chosen race, a people blessed with a powerful prophet! Further, I find it moving that this young girl was willing to share her faith with her captors. We know little about this maiden, not even her name, but she is one of the most remarkable individuals in the Old Testament. The girl was likely astonished to see the effect of her somewhat casual remark. Naaman s wife apparently told her husband what she said, and the soldier went to the king and repeated the girl s words (v. 4). Without hesitation, the king made plans to send Naaman to find the wonderworking prophet (v. 5a). The fact that Naaman listened to the suggestion of a young slave indicates his desperation. The fact that the king encouraged Naaman in his quest shows the ruler s high regard and concern for his commander. Having the mindset of a bureaucrat, the king assumed he needed to go through official channels. He probably thought Elisha was subject to the king of Israel as his court magicians were subject to him. The ruler thus directed Naaman to the king of Israel and prepared a letter for that monarch (v. 5a). Having the worldview that money can buy anything, Naaman assumed that he would need to pay for the services of the prophet. He thus assembled a small fortune: ten talents of silver and six thousand shekels of gold and ten changes of clothes (v. 5c). It is estimated that the ten talents of silver weighed about 750 pounds (340 kilograms) while the six thousand shekels of gold weighed around 150 pounds (70 kilograms). 9 The value of the silver has been estimated at $20,000 and the gold at $60, The ten changes of clothing would also have been very valuable costly raiment for festive or state occasions. A Scared King When everything was ready, Naaman departed (v. 5b). He traveled with his caravan southsouthwest a hundred miles or more until at last he reached the city of Samaria, the capital of Israel. Verse 6 says, He brought the letter [from the king of Aram] to the king of Israel (v. 6a). Since the Israelites and the Arameans were constantly at war, why were Naaman and his company not attacked or captured when they entered the country? Perhaps this incident occurred during one of the occasional respites in hostilities (see 6:23b). Maybe, as Naaman came into Israel, he signaled for a truce 11 and asked permission to speak to the king. At any rate, he was allowed to make his way to the king s palace. Imagine Naaman entering the city of Samaria with his servants, chariots, horses, and pack mules laden with treasures (see 5:5b, 9a). The procession must have looked like a parade! The citizens would have been astounded to see that the principal figure was a man whose flesh was ravaged with white leprosy. The law of Moses commanded that lepers be isolated from the rest of the population (see Leviticus 13:45, 46), but here was a leper blatantly riding through their streets! When Naaman reached the palace, he probably had his servants display the treasures he had brought. Then he waited as his letter was taken to the king. The scene then shifts to the king s throne room. No doubt, the king had been apprehensive from the time he learned that a diplomatic 9 This information is given in footnotes in my edition of the NIV. The CJB has 660 pounds of silver. 10 Smith, 563. You may want to check with someone who deals in precious metals to learn the current value of these metals where you live. 11 US audiences are familiar with the flag of truce. Where you live, there may be a signal that serves a similar purpose. 3

4 mission was on its way from Ben-hadad (compare with 1 Kings 20:2, 3) especially since that mission was led by a man who had defeated the armies of Israel more than once. What could the hated Arameans want? Then a court official handed him a letter with the royal seal of Aram. Did the king s hands tremble as he began to read? He probably skimmed the requisite political verbiage, then came to the heart of the message: And now as this letter comes to you, behold, I have sent Naaman my servant to you, that you may cure him of his leprosy (2 Kings 5:6b). When the king of Israel read the letter, he tore his clothes (v. 7a; compare with 2 Samuel 13:19; 2 Chronicles 34:27; Ezra 9:3; Jeremiah 36:24). He was a very upset monarch! We cannot be sure who this king of Israel was, but he was probably one we have met before: Joram. He blurted out, Am I God, to kill and to make alive, that this man [King Ben-hadad] is sending word to me to cure a man of his leprosy? (2 Kings 5:7b). In his mind, only one conclusion could be reached: But consider now, and see how he is seeking a quarrel against me (v. 7c; compare with 1 Kings 20:7). It is interesting to note that, regarding Naaman s leprosy, a little Jewish girl immediately thought of Elisha, but a Jewish king did not. NAAMAN S CLEANSING (5:8 14) That which makes a ruler nervous makes his subjects nervous. News of the arrival of a celebrated visitor had spread through the city. Now, word of the king s outburst passed from person to person until it reached the prophet. When Elisha the man of God heard that the king of Israel had torn his clothes,... he sent word to the king, saying, Why have you torn your clothes? (2 Kings 5:8a). He, in effect, assured the king that there was no need for hysteria, that there would be no attack from Aram. Elisha added, Now let him [Naaman] come to me, and he shall know that there is a prophet in Israel (v. 8b). His words implied, And you too shall finally learn that there is a prophet in Israel! If word had reached Naaman of the king s response to the letter, he must have been filled with disappointment. However, his hope was revived as he was given directions to the prophet s house. After all, his wife s young servant had specifically said it was a prophet in Samaria who could heal him. As Naaman s company left the palace grounds, the king probably breathed a sigh of relief. Again, I picture the citizens of Samaria staring as Naaman s cavalcade made its way through the streets until, at last, it reached Elisha s humble dwelling. So Naaman came with his horses and his chariots and stood [that is, stopped] at the doorway of the house of Elisha (v. 9). The soldier would have again positioned his servants with the treasures, ready to lay them at the feet of the prophet when he emerged from his house. Divine Remedy However, Elisha did not make an appearance. Instead, he sent out a messenger, probably Gehazi (see v. 20), with a message (v. 10). Some writers wonder at the prophet s lack of courtesy, but remember the purpose of the series of events. God was not as concerned with Naaman s body as He was with his soul. Naaman s heart had to be prepared before he would accept Him as the true God and the first thing the commander needed to learn was humility (Luke 14:11). Before his flesh could become like that of a little child (2 Kings 5:14), his heart had to become like that of a little child (Matthew 18:3, 4). The message Gehazi brought was this: Go and wash in the Jordan seven times, and your flesh will be restored to you and you will be clean (2 Kings 5:10b). The word for wash here is dip. 12 Verse 14 says he dipped himself ; the CJB says he immersed himself. If Naaman would travel twenty or so miles to the Jordan River and immerse himself seven times, God guaranteed the results: Your flesh will be restored to you and you will be clean (emphasis mine). Why were seven dips required? The number seven is frequently found in the Scriptures (see Genesis 2:2; Joshua 6:4) and often carries the idea of perfection or completeness. In this case, 12 James A. Montgomery, Kings, International Critical Commentary (Edinburgh: T. & T. Clark, 1951), 375; quoted in James Burton Coffman and Thelma B. Coffman, Commentary on Second Kings, James Burton Coffman Commentaries, The Historical Books, vol. 6 (Abilene, Tex.: A.C.U. Press, 1992), 68. 4

5 multiple immersions were probably commanded because it would take faith to keep dipping time after time when it appeared that nothing was happening. Initial Reaction How did Naaman react to the instructions he was given? He was furious (v. 11a)! He was insulted by the prophet s behavior. As a captain, he was an important man; this was not the kind of treatment to which he was accustomed! Further, he was insulted by the prophet s instructions. He said, Behold, I thought, He will surely come out to me and stand and call on the name of the LORd 13 his God, and wave his hand over the place and cure the leper. Are not Abanah and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean? (vv. 11b, 12a). The clear rivers in Damascus flowed from the snow-covered Amanus Mountains... or from Mount Hermon. 14 If washing was required for cleansing, those rivers certainly seemed more appropriate than the muddy and turbulent 15 Jordan. Naaman angrily gave orders to depart. He wheeled his chariot around and went away in a rage (v. 12b). As the caravan left, Elisha did not rush out and try to stop it. He had given Naaman the remedy, but he would not force him to accept it. The soldier came close to remaining a leper for the rest of his life! Fortunately, others in his company were thinking more clearly. A servant had directed the commander to the prophet; now other servants persuaded him to obey the prophet s instructions. These unnamed heroes called Naaman to his senses: My father [a term of affection and respect], had the prophet told you to do some great thing, would you not have done it? (v. 13a). In effect, they asked their master, 13 Naaman used the sacred name of God (translated simply as LORD in the NASB) throughout the story. He had at least some knowledge of the God of the Israelites. Had he learned this from the young slave girl? 14 Donald J. Wiseman, 1 and 2 Kings: An Introduction and Commentary, Tyndale Old Testament Commentaries (Downers Grove, Ill.: Inter-Varsity Press, 1993), E. K. Vogel, Jordan, in The International Standard Bible Encyclopedia, rev., ed. Geoffrey W. Bromiley (Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1982), 2:1122. What if the prophet had told you to do something outrageously expensive or extremely difficult or even incredibly dangerous? Would you not be willing to do anything to be cured of this terrible disease? Naaman probably nodded his head reluctantly. The servants continued, How much more then, when he says to you, Wash, and be clean? (v. 13b). In other words, Instead of asking you to do that which is expensive, this will cost nothing but time. Instead of asking you to undertake that which is difficult, these instructions are clear, simple, and easy to follow. Instead of asking you to risk that which is dangerous, the only dangers here are the possibilities of being laughed at and ending up disappointed. You have already made a long and difficult pilgrimage to reach this place. Why not travel the twenty miles and do what the prophet says? What do you have to lose except your pride? Ultimate Result The reasonableness of the servants prevailed. Instead of heading north to Damascus, Naaman and his company went down (v. 14a) from the highlands of Samaria through the rapidly descending valleys to the deep valley of the Jordan, a descent of more than a thousand feet. Even if Naaman had driven as fast as the terrain permitted, the journey would have taken a day or two. Again, picture the scene in your mind as Naaman and his company finally halted on the banks of the Jordan. See Naaman as he stripped himself of his military garb and waded into the murky water. Do you suppose his face was red at the indignity? Did he hear a snicker here or there among the underlings crowding the banks of the river? Nevertheless, he waded out until only his head and shoulders were showing. Then he closed his eyes, held his breath, and ducked under the water. He resurfaced, water running down his face, and let out his breath. He shook water from his hair, rubbed his eyes, and then dipped himself again. Two times, three times, four, five, six again and again he disappeared beneath the water. Finally, he went down for the seventh time. This time, when he reappeared, a marvelous thing had happened! The text says that he dipped himself seven times in the Jordan, ac- 5

6 cording to the word of the man of God; and his flesh was restored like the flesh of a little child and he was clean (v. 14b). Not only was the leprosy gone, but gone also were the ravages of time! His skin was not like the flesh of a thirtyor forty-year-old man, but like the flesh of a little child! NAAMAN S CONVERSION (5:15 19a) Naaman s body was changed dramatically but as he looked in wonder at his restored flesh, an even more remarkable transformation took place in his mind and heart. The prophet of Jehovah had done what others had not been able to do, not even the priests of the gods of Aram. Naaman reached the only possible conclusion: that Elisha must therefore be a true prophet of the one true God Jehovah! Try to picture the situation. Imagine the deeply moved man as he approached the land, bent almost to the ground in lowly adoration, and threw himself silently upon the earth, with tears of gratitude to God. O what a God You are! must have been the language of his soul. Naaman then arose from the dust, changed his dress, sprang into his chariot with youthful eagerness, and gave the command to return to Samaria. Back to Samaria! was passed down the line, and the company moved out. It was a triumphal procession not Naaman s, but God s! 16 Unique Confession There at the Jordan, Naaman was already one-fourth of the way back to Aram; but, instead of returning immediately to Damascus to share his good news, he retraced his steps to express appreciation and to voice his new-found faith. He returned to the man of God with all his company (v. 15a). This time Elisha came out to meet him, and Naaman came and stood before him (v. 15b). The soldier s voice must have been filled with emotion as he said, Behold now, I know that there is no God in all the earth, but in Israel (v. 15c). His confession is amazing; he saw Jehovah not merely as the God of Israel but as the 16 Much of this phrasing was taken from F. W. Krummacher, Elisha, a Prophet for Our Times (Grand Rapids, Mich.: Kregel Publications, 1993), only God in all the earth! In an unenlightened age, he had grasped the cosmic nature of the Lord! His words put to shame the Israelites who continued to waver in their opinion on whether Baal and [Jehovah] were both gods, or whether [Jehovah] alone was God. 17 To show his appreciation, Naaman tried to give Elisha the gold, silver, and clothing he had brought: So please take a present from your servant now (v. 15d). However, the prophet refused: As the LORD lives, before whom I stand, I will take nothing (v. 16a). The soldier urged him, but he continued to refuse the gifts (v. 16b). Elisha was not adverse to receiving gifts under certain conditions (see 4:8 11, 42), but he thought it inadvisable to accept anything from Naaman. Maybe he wanted the soldier to understand that he was not like the mercenary false prophets of Aram. Perhaps he did not want to leave the impression that he, not God, had been responsible for the healing. Unusual Requests This part of the story closes with requests from Naaman. First, he asked Elisha, Please let your servant... be given two mules load of earth; for your servant will no longer offer burnt offering nor will he sacrifice to other gods, but to the LORD (v. 17). Naaman may have wanted the dirt as building material for an altar (compare with Exodus 20:24), or maybe as a base for an altar on which to offer sacrifices to Jehovah. The usual explanation for this unusual request is that the soldier thought Jehovah was a regional God and that it was necessary to have Israelite dirt on which to offer sacrifices to Him but this would conflict with his acknowledgment of Jehovah as the universal God (v. 15). At least, it seems clear that Naaman thought that earth in Israel was, in some way, special because of its association with the true God (compare with Exodus 3:5) and he wanted to take some home. We might compare this with mementos brought home from the Holy Land each year by tourists. Naaman also had something else on his mind, something that was bothering him. On the trip back to Elisha, it had struck him that 17 J. Robert Vannoy, notes on 2 Kings, The NIV Study Bible, ed. Kenneth Barker (Grand Rapids, Mich.: Zondervan Publishing House, 1985),

7 there would be a conflict between his new faith and his official duties. In the ancient world, there was a close tie between a nation s government and that nation s god or gods. Would Jehovah condemn him for fulfilling his official role which would include going into pagan temples with his king? He thus said to Elisha, In this matter may the LORD pardon your servant: when my master goes into the house of Rimmon to worship there, and he leans on my hand 18 and I bow myself in the house of Rimmon, when I bow myself in the house of Rimmon, the LORD pardon your servant in this matter (v. 18). Rimmon was the Aramean equivalent of Baal one of the main gods of Aram, if not the principal one. I must commend Naaman for recognizing the challenge of living a life consistent with his new-found faith and for being concerned about potential problems. Today, some who come to the Lord have little concept of the new life they are to live (Romans 6:3, 4) and how this will conflict with their previous lifestyles. However, regarding Naaman s words in verse 18, I want to cry out, Don t you realize the dangers of what you are proposing? Even if you do not believe in Rimmon as a god and do not offer sacrifices to him [see v. 15], if you go into his temple and bow down, it will appear that you are worshiping him. You will thus nullify the positive influence you might have on others. Further, extended exposure to the worship of Rimmon could pull you back into idolatry. I beg you, with all my heart, to distance yourself from anything and everything related to idol worship! That is how I might have responded, but Elisha said simply, Go in peace (v. 19a). Some take this to mean that the prophet gave his approval for Naaman to go to the temple of Rimmon. A few even use this to justify compromise with error. However, Elisha s statement expresses neither approval nor disapproval. 19 It is just a Hebrew word of farewell It was a custom of Eastern kings to put a hand on the hand of a servant when walking in public. To lean on the hand indicated to depend on. The man on whom the king leaned was usually his confidant and trusted adviser (compare with 2 Kings 7:2). 19 Keil and Delitzsch, Miller, 336. This still leaves the question of why Elisha did not insist that Naaman stop going into the temple of Rimmon. Here are possible factors to account for his silence: For the moment, Elisha was thrilled with the spectacular spiritual progress Naaman had made. It was a great victory for the Lord! Elisha recognized that Naaman was still new to the faith, and he did not want to lay on the soldier a heavier spiritual burden than he could bear at the moment. A new plant must be treated with tenderness. Since Naaman already had sufficient insight to see the conflict in his actions, Elisha trusted that he would continue to grow spiritually and eventually come to the right conclusion on his own. Perhaps the above factors and others were involved in why Elisha handled the situation as he did. Even today, we do not attempt to teach a prospect all he will eventually need to know before we baptize him. Some teaching much teaching is to take place after baptism (Matthew 28:19, 20). CONCLUSION (5:19b) After Elisha said, Go in peace, Naaman departed, heading back to Aram (2 Kings 5:19b). As we close this lesson, I would like for us to think about his arrival back in Damascus. Try to imagine the sequence of events from the viewpoint of the little Jewish girl who had directed him to the prophet in Samaria: She had been surprised at the furor generated by her suggestion. She had stood with her mistress as Naaman and his company left the city, the commander s face ravaged with disease but determined. As the days went by, she wondered what was happening, and prayed many fervent prayers. One day she heard a shout that Commander Naaman had returned. She raced to the courtyard. At first she did not recognize her master. His skin was clear, his eyes were sparkling, and a smile stretched across his face. As his chariot came to a halt, he stepped down, came to where she was, bent over, and said solemnly, Thank you. In the evening, Naaman asked her to gather with his family as he prayed to Jehovah God. As she sat in that close-knit group, she sent up her own 7

8 prayer of thanksgiving. She was again part of a happy, God-fearing home! 21 God had worked in the life of a pagan to bring him to faith. If you do not believe in the Lord or have not obeyed Him, it is possible that He is working in your own life to try to bring you to Himself. Perhaps He has been working on your heart through this lesson to make you aware of your need for Him. You may not have leprosy of the flesh, but you do have a cancer of the soul called sin (Romans 3:23) and that is far worse than any physical malady (6:23). Naaman set aside his pride and did what God commanded. I pray that you will do the same (Mark 16:16; Acts 2:38)! NOTES FOR TEACHERS & PREACHERS This lesson and the one that follows are basically on the same text. There is some overlapping, but each lesson gives details that are not found in the other. You may want to use details from one lesson in the other. The unnamed Jewish maiden in the story could be featured in a moving character study. The words Behold, I thought (2 Kings 5:11) can be used as a text for a sermon on people substituting human reason for divine revelation. One possible source is the sermon Behold I Thought, by E. Winston Burton, in Choice Sermon Outlines. 22 You may prefer to cover 2 Kings 5 in a single lesson. Such a lesson could be titled The Tale of Three Men. David Roper SHARE WHAT YOU KNOW! I do not know why this young girl believed that Elisha could cure a leper. He had never cured a leper in Israel (Luke 4:27). Nevertheless, she was convinced he could. More important, she believed that he would heal her master (2 Kings 5:3). She is an example for all Christian young people: Never think that your testimony 21 This scenario was suggested by comments in Elaine J. Fletcher, Elisha, the Miracle Prophet (Washington, DC: Review and Herald Publishing Association, 1960), 48; and Theodora Wilson, Virtue s Bible Stories (London: Virtue & Co., n.d.), Bill Flatt, comp., Choice Sermon Outlines (Dallas: Christian Publishing Co., 1965), is unimportant. She is also an encouragement to all of us young or old to share our faith. She could never have delivered a scholarly discourse on the fact that Jehovah is God of all the nations, but she could share what little she knew and what an effect her few words had! You may not know everything about God and the Bible, but you can share what you do know. God will bless His Word (Isaiah 55:11)! David Roper GIFTS & GOD S GLORY God s servants wanted to emphasize that their motive... was not to receive reward for themselves, but rather to glorify God. When God s glory would be hindered through the acceptance of a gift from those blessed by God, the gift was refused, but if the reward would enable God s servant opportunities to further glorify God, the gift would be accepted. First and Second Kings Clyde M. Miller The Great Sea PHILISTIA JUDAH Sidon Zarephath Tyre Jerusalem Beersheba PHOENICIA Aphek Mt. Carmel Shunem Jezreel Dothan Samaria Baal-Shalishah? Bethel EDOM Jordan River Dead Sea Sea of Galilee Dan Jericho Gilgal? MOAB Israel & Surrounding Nations In Elisha s Day Damascus ARAM (SYRIA) Ramoth-gilead MILES KMS Copyright, 2004 by Truth for Today ALL RIGHTS RESERVED