서론
無標題
英文原文
Two more of Elisha's miracles are recorded in this chapter. I. The cleansing of Naaman, a Syrian, a stranger, from his leprosy, and there, 1. The badness of his case, 2Ki 5:1. 2. The providence that brought him to Elisha, the intelligence given him by a captive maid, 2Ki 5:2-4. A letter from the king of Syria to the king of Israel, to introduce him, 2Ki 5:5-7. And the invitation Elisha sent him, 2Ki 5:8. 3. The method prescribed for his cure, his submission, with much ado, to that method, and his cure thereby, 2Ki 5:9-14. 4. The grateful acknowledgments he made to Elisha hereupon, 2Ki 5:15-19. II. The smiting of Gehazi, his own servant, with that leprosy. 1. Gehazi's sins, which were belying his master to Naaman (2Ki 5:20-24), and lying to his master when he examined him, 2Ki 5:25. 2. His punishment for these sins. Naaman's leprosy was entailed on his family, 2Ki 5:26,27. And, if Naaman's cure was typical of the calling of the Gentiles, as our Saviour seems to make it (Lu 4:27), Gehazi's stroke may be looked upon as typical of the blinding and rejecting of the Jews, who envied God's grace to the Gentiles, as Gehazi envied Elisha's favour to Naaman.
1-8
Naaman's Leprosy (894 BC)
乃縵的大痲瘋（主前894年）
¹ 敘利亞王的元帥乃縵，在他主人面前為大、得尊榮，因耶和華曾藉他使敘利亞人得勝；他又是大能的勇士，只是他長了大痲瘋。
² 從前敘利亞人成群地出去，從以色列地擄了一個小女子，這女子就服事乃縵的妻。
³ 她對主母說：巴不得我主人去見撒瑪利亞的那位先知！他必能治好我主人的大痲瘋。
⁴ 有人進去告訴他主人說：從以色列地擄來的那女子如此如此說。
⁵ 敘利亞王說：你去吧，我必寫信給以色列王。於是他帶著銀子十他連得、金子六千錠、衣裳十套去了。
⁶ 他將信帶給以色列王，信上說：如今這信到了你那裏，請看，我差我的臣僕乃縵到你那裏，求你治好他的大痲瘋。
⁷ 以色列王讀了信，就撕裂衣服，說：我豈是神，能使人死、使人活呢？這人竟差人來叫我治好一個人的大痲瘋？請你們察看，他為何要尋隙攻擊我呢？
⁸ 神人以利沙聽見以色列王撕裂衣服，就打發人去見王，說：你為甚麼撕裂衣服呢？可讓他如今到我這裏來，他就知道以色列中有先知了。
我們救主所行的神蹟本是為以色列家迷失的羊預備的，卻有一點碎渣兒從桌上掉下來，落到了一個迦南婦人身上；照樣，以利沙所行的這一個神蹟，是為敘利亞人乃縵而作的；因為神向眾人行善，也願意萬人得救。此處所記如下：
I. 乃縵在諸般尊榮之中卻身受的大苦難，2Ki 5:1。他是個大人物，身居高位；他不僅富有顯赫，且因兩件事特別有福：—1. 他對國家極有貢獻。是神使他如此：耶和華曾藉他屢次使敘利亞人得勝，甚至在他們與以色列的爭戰中得勝。那些不認識神、也不事奉神之人的存留與繁盛，也當歸於神，因為他是萬人的救主，更是信徒的救主。以色列當知道，當敘利亞人得勝之時，那是出於耶和華。2. 他極受君王賞識，是王的寵臣、國家的首相；他是如此偉大、崇高、尊貴，又是大能的勇士——但是他長了大痲瘋，受那令人厭惡的病症所苦，成了自己的重擔。當注意，（1.）無論人的偉大、尊榮、影響力、勇氣或勝利，都不能使他免於人生最嚴重的災禍；許多富貴華美衣裳之下，卻是病弱衰殘的身體。（2.）每個人品格中都有這樣或那樣的但是，有虧損他、貶低他的東西，摻在他的威榮之中的渣滓，使他喜樂冷卻的因素；他可能非常幸福、非常善良，然而在某方面卻不如他當有的那樣善，也不如他所願的那樣樂。乃縵是世人所能造就的最偉大的人，然而（如賀爾主教所言）敘利亞最卑賤的奴隸也不肯與他更換皮膚。
II. 藉著服事他妻子的一個小使女，乃縵得知以利沙的能力，2Ki 5:2,3。這使女本是生為以色列人，因著護理的安排被擄到敘利亞，在那裏被安排進乃縵的家中服事；她就在那裏傳揚以利沙的名聲，使以色列與以色列的神得著榮耀。神子民不幸的分散，有時竟成了認識神之知識得以廣傳的良機，Ac 8:4。這個小使女，1. 作為一個真正的以色列人，她顧念本國的尊榮；她雖不過是個小女孩，卻能述說他們當中那位著名先知的事。孩子們當及早熟習神的奇妙作為，好叫他們無論到何處都能談論。見 Ps 8:2。2. 作為一個好僕人，她切望主人的健康與福祉；她雖是個被擄的、被迫為奴的人，卻這樣行；那些出於自願的僕人豈不更當尋求主人的好處嗎？猶太人在巴比倫當求他們被擄之地的平安，Jer 29:7。以利沙在以色列中並沒有潔淨過任何長大痲瘋的（Lu 4:27），但這小使女卻從他所行的別的神蹟推論他能治好她的主人，又從他向來的善行推論他願意這樣行，儘管她的主人是個敘利亞人。僕人可以藉著講述他們所知道關於神的榮耀與神先知的尊榮的事，成為他們所在之家的祝福。
III. 敘利亞王因此替乃縵向以色列王提出的請求。乃縵留意了這消息；這雖出自一個單純使女之口，但既有益於他的身體健康，他便不因她的卑微而輕看。他沒有說：「這女孩說話像個愚頑人；敘利亞所有的醫生都徒然嘗試過的事，以色列的先知怎能為我作成呢？」他既不愛也不敬重猶太民族，但只要那一族中有一人能治好他的大痲瘋，他就樂意承認這恩情。但願那靈裏患病的人也能這樣樂意地聽那大醫生的信息！且看乃縵在這一點點提示之下作了甚麼。1. 他沒有召先知來見他，反倒認為當向一個有如此屬神能力、能治疾病的人表示敬意，要親自去見他；儘管他自己是病人、不便與人交往、路途遙遠、那國又是仇敵之國。他認為君王有需要時也當向先知屈尊。2. 他沒有隱姓埋名——喬裝前往，儘管他的差使暴露了他那可厭的病；他反而排場盛大、隨從眾多地前去，好更加尊敬先知。3. 他沒有空手而去，帶了金、銀和衣裳，作為送給他的醫生的禮物。有財富卻缺健康的人，顯出他們看哪一樣福分更為寶貴；為了舒適、力量和身體的健全，他們有甚麼不肯獻上的呢？4. 他帶著他的主君敘利亞王——王自己也切望他痊癒——致以色列王的信前去。他不知道在撒瑪利亞何處能找到這位行神蹟的先知，卻理所當然地以為王知道在哪裏可以找到他；又為要促使先知為乃縵盡力，他要藉著兩位王的影響力前去求助。敘利亞王既須懇求他的幫助，他盼望以色列王身為那先知的主君，可以吩咐他。臣僕的禮物都當（他認為）為君王的服事和尊榮而用，所以他求王治好那長大痲瘋的（2Ki 5:6），理所當然地以為王與先知之間有比實際更親密的關係。
IV. 這事使以色列王大為驚惶，2Ki 5:7。他以為這封信中，1. 對神有極大的冒犯，因此他撕裂衣服——這是猶太人聽見或讀到他們視為褻瀆之言時的慣例；何況這信把屬神的能力歸給了他，這豈能不算褻瀆？「我豈是神，能隨意殺人、隨意使人活嗎？不，我並不妄稱這樣的權柄。」尼布甲尼撒卻曾如此，如我們所見，Da 5:19。「我豈是神，能用一句話殺人、用一句話使人活嗎？不，我並不妄稱這樣的能力」——這樣，這位大人物、這個惡人，竟不得不承認自己不過是人。但他為何不以此反省、糾正自己的拜偶像，並這樣推理呢：—那些既不能殺也不能活、既不能降禍也不能降福的，我竟拜它們為神嗎？2. 對自己有不軌的圖謀。他向身邊的人如此申訴：「*你們看他怎樣尋隙攻擊我；*他要求我治好長大痲瘋的，我若不能而治不了，他就要以此為藉口向我開戰。」他之所以這樣疑心，更因為乃縵是敘利亞的元帥。他若正確明白那信的意思——王寫信要他治好長大痲瘋的，不過是說當照應使那人得痊癒——他就不會如此驚惶了。當注意，我們常因誤解別人出於好意的言行，而為自己造成諸多不安；不思惡事，是對自己的仁慈。他若想起以利沙和他的能力，就必容易明白那封信，也知道當怎樣行；但他因對先知生疏而陷入這混亂：那被擄的使女比王更常把以利沙放在心上。
V. 以利沙主動提供他的幫助。他樂意作任何事使他的君王安心，儘管他被忽略，他先前的好服事也被王遺忘。他聽見王因何事撕裂衣服，便差人去見王，告訴他若那病人到他這裏來，必不徒然（2Ki 5:8）：他就必知道以色列中有先知——以色列中若沒有先知，那就可悲了。以色列中有一位先知，能作以色列王所不敢嘗試的、敘利亞的先知們所不敢妄稱的事。他渴慕讓他們都知道以色列中有先知，不是為自己的尊榮，乃是為神的尊榮；儘管那先知默默無聞、被人忽視。
英文原文
Naaman's Leprosy (894 BC)
¹ Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the LORD had given deliverance unto Syria: he was also a mighty man in valour, but he was a leper.
² And the Syrians had gone out by companies, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman's wife.
³ And she said unto her mistress, Would God my lord were with the prophet that is in Samaria! for he would recover him of his leprosy.
⁴ And one went in, and told his lord, saying, Thus and thus said the maid that is of the land of Israel.
⁵ And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment.
⁶ And he brought the letter to the king of Israel, saying, Now when this letter is come unto thee, behold, I have therewith sent Naaman my servant to thee, that thou mayest recover him of his leprosy.
⁷ And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, Am I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? wherefore consider, I pray you, and see how he seeketh a quarrel against me.
⁸ And it was so, when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel.
Our saviour's miracles were intended for the lost sheep of the house of Israel, yet one, like a crumb, fell from the table to a woman of Canaan; so this one miracle Elisha wrought for Naaman, a Syrian; for God does good to all, and will have all men to be saved. Here is,
I. The great affliction Naaman was under, in the midst of all his honours, 2Ki 5:1. He was a great man, in a great place; not only rich and raised, but particularly happy for two things:—1. That he had been very serviceable to his country. God made him so: By him the Lord had often given deliverance to Syria, success in their wars even with Israel. The preservation and prosperity even of those that do not know God and serve him must be ascribed to him, for he is the Saviour of all men, but especially of those that believe. Let Israel know that when the Syrians prevailed it was from the Lord. 2. That he was very acceptable to his prince, was his favourite, and prime-minister of state; so great was he, so high, so honourable, and a mighty man of valour; but he was a leper, was under that loathsome disease, which made him a burden to himself. Note, (1.) No man's greatness, or honour, or interest, or valour, or victory, can set him out of the reach of the sorest calamities of human life; there is many a sickly crazy body under rich and gay clothing. (2.) Every man has some but or other in his character, something that blemishes and diminishes him, some allay to his grandeur, some damp to his joy; he may be very happy, very good, yet, in something or other, not so good as he should be nor so happy as he would be. Naaman was a great as the world could make him, and yet (as bishop Hall expresses it) the basest slave in Syria would not change skins with him.
II. The notice that was given him of Elisha's power, by a little maid that waited on his lady, 2Ki 5:2,3. This maid was, by birth, an Israelite, providentially carried captive into Syria, and there preferred into Naaman's family, where she published Elisha's fame to the honour of Israel and Israel's God. The unhappy dispersing of the people of God has sometimes proved the happy occasion of the diffusion of the knowledge of God, Ac 8:4. This little maid, 1. As became a true-born Israelite, consulted the honour of her country, and could give an account, though but a girl, of the famous prophet they had among them. Children should betimes acquaint themselves with the wondrous works of God, that, wherever they go, they may have them to talk of. See Ps 8:2. 2. 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 of choice seek their masters' good. The Jews in Babylon were to seek the peace of the land of their captivity. Jer 29:7. Elisha had not cleansed any leper in Israel (Lu 4:27), yet this little maid, from the other miracles he had wrought, inferred that he could cure her master, and from his common beneficence inferred that he would do it, though he was a Syrian. 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.
III. The application which the king of Syria hereupon made to the king of Israel on Naaman's behalf. Naaman took notice of the intelligence, though given by a simple maid, and did not despise it for the sake of her meanness, when it tended to his bodily health. He did not say, "The girl talks like a fool; how can any prophet of Israel do that for me which all the physicians of Syria have attempted in vain?" Though he neither loved nor honoured the Jewish nation, yet, if one of that nation can but cure him of his leprosy, he will thankfully acknowledge the obligation. O that those who are spiritually diseased would hearken thus readily to the tidings brought them of the great Physician! See what Naaman did upon this little hint. 1. He would not send for the prophet to come to him, but such honour would he pay to one that had so much of a divine power with him as to be able to cure diseases that he would go to him himself, though he himself was sickly, unfit for society, the journey long, and the country an enemy's; princes, he thinks, must stoop to prophets when they need them. 2. He would not go incognito—in disguise, though his errand proclaimed his loathsome disease, but went in state, and with a great retinue, to do the more honour to the prophet. 3. He would not go empty-handed, but took with him gold, silver, and raiment, to present to his physician. Those that have wealth, and want health show which they reckon the more valuable blessing; what will they not give for ease, and strength, and soundness of body? 4. He would not go without a letter to the king of Israel from the king his master, who did himself earnestly desire his recovery. He knows not where in Samaria to find this wonder-working prophet, but takes it for granted the king knows where to find him; and, to engage the prophet to do his utmost for Naaman, he will go to him supported with the interest of two kings. If the king of Syria must entreat his help, he hopes the king of Israel, being his liege-lord, may command it. The gifts of the subject must all be (he thinks) for the service and honour of the prince, and therefore he desires the king that he would recover the leper (2Ki 5:6), taking it for granted that there was a greater intimacy between the king and the prophet than really there was.
IV. The alarm this gave to the king of Israel, 2Ki 5:7. He apprehended there was in this letter, 1. A great affront upon God, and therefore he rent his clothes, according to the custom of the Jews when they heard or read that which they thought blasphemous; and what less could it be than to attribute to him a divine power? "Am I a God, to kill whom I will, and make alive whom I will? No, I pretend not to such an authority." Nebuchadnezzar did, as we find, Da 5:19. "Am I a God, to kill with a word, and make alive with a word? No, I pretend not to such a power;" thus this great man, this bad man, is made to own that he is but a man. Why did he not, with this consideration, correct himself for his idolatry, and reason thus:—Shall I worship those as gods that can neither kill nor make alive, can do neither good nor evil? 2. A bad design upon himself. He appeals to those about him for this: "See how he seeketh a quarrel against me; he requires me to recover the leper, and if I do not, though I cannot, he will make that a pretence to wage war with me," which he suspects the rather because Naaman is his general. Had he rightly understood the meaning of the letter, that when the king wrote to him to recover the leper he meant that he would take care he might be recovered, he would not have been in this fright. Note, We often create a great deal of uneasiness to ourselves by misinterpreting the words and actions of others that are well intended: it is charity to ourselves to think no evil. If he had bethought himself of Elisha, and his power, he would easily have understood the letter, and have known what he had to do; but he is put into this confusion by making himself a stranger to the prophet: the captive maid had him more in her thoughts than the king had.
V. The proffer which Elisha made of his services. He was willing to do any thing to make his prince easy, though he was neglected and his former good services were forgotten by him. Hearing on which occasion the king had rent his clothes, he sent to him to let him know that if his patient would come to him he should not lose his labour (2Ki 5:8): He shall know that there is a prophet in Israel (and it were sad with Israel if there were not), that there is a prophet in Israel who can do that which the king of Israel dares not attempt, which the prophets of Syria cannot pretend to. It was not for his own honour, but for the honour of God, that he coveted to make them all know that there was a prophet in Israel, though obscure and overlooked.
9-19
The Cure of Naaman's Leprosy (894 BC)
乃縵的大痲瘋得醫治（主前894年）
⁹ 於是乃縵帶著車馬來到，停在以利沙門前。
¹⁰ 以利沙打發一個使者對他說：「你去在約旦河中沐浴七回，你的肉就必復原，而得潔淨。」
¹¹ 乃縵卻發怒走了，說：「我想他必定出來見我，站著求告耶和華他神的名，在患處以上搖手，治好這大痲瘋。
*¹² 大馬士革的亞罷拿和法珥法兩條河，豈不比以色列的一切水更好嗎？我在那裏沐浴，豈不也得潔淨嗎？」於是他氣忿忿地轉身去了。
¹³ 他的僕人進前來對他說：「我父啊，先知若吩咐你做一件大事，你豈不做嗎？何況他現在對你說：你去沐浴，就得潔淨呢？」
¹⁴ 於是乃縵下去，照著神人的話，在約旦河裏沐浴七回。他的肉就復原，好像小孩子的肉，他就潔淨了。
我們在此看到乃縵的大痲瘋得醫治。
I. 先知給他的簡短明瞭的指示，以及成功的保證。乃縵乘車、帶着全體隨從來到以利沙門前，是要尊榮以利沙（王下五9）。那些平時不尊重先知的人，在需要先知時卻對他們百般奉承。他像乞丐求賙濟一樣侍立在以利沙門前。那些要從屬靈的大痲瘋得潔淨的人，必須在智慧門口等候，在她門柱旁觀看。乃縵指望以利沙回禮，但以利沙卻毫無客套地答覆他——不肯親自到門口見他，免得他似乎太過看重所受的尊榮；而是打發一個使者對他說：你去在約旦河中沐浴七回，並應許他若如此行，病必得醫治。應許是明確的：你就必潔淨。 方法是清楚的：你去在約旦河沐浴。 這並非作為醫治的手段；因為雖然冷水浴被許多人推薦為有益健康之事，但有人認為對大痲瘋而言反而有害。這乃是要作為醫治的記號，也是對他順服的試驗。那些要從神得幫助的人，必須照神所吩咐的去做。但以利沙為何打發使者去傳達這些指示呢？1. 因為他此時為了靈修已退下，專注於為醫治禱告，不願被打擾；或 2. 因為他知道乃縵是個驕傲的人，他要讓他知道：在偉大的神面前，所有人都站在同等地位上。
II. 乃縵對所吩咐的方法的不悅，因為這與他所期望的不同。有兩件事使他不高興：
1. 他認為以利沙輕慢了他——打發僕人傳令而不親自出來見他（王下五11）。他滿心期望得醫治，便幻想這醫治將如何成就；他所設想的方案是：他必定出來見我——這是他至少當對我這亞蘭的貴族所做的，對我這帶着如此排場來的人所做的，對我這屢次戰勝以色列的人所做的。他必站著，求告他神的名，在禱告中提到我，然後在患處以上搖手以成就醫治。由於事情沒有這樣做成，他便勃然大怒，忘記：（1）他是個長大痲瘋的，而以利沙所嚴格遵守的摩西律法，將痲瘋病人拒於社交之外——他是長大痲瘋的，因此不該堅持甚麼禮節上的尊榮。注意，許多人在降卑的境遇中並不自卑；參見民十二14。（2）他是個求恩的懇求者——求的是不能強索的恩惠；乞丐不能挑剔，病人不可向醫生開藥方。請看乃縵驕傲的愚昧。除非以隆重的禮節醫治他，否則醫治本身不能使他滿意；他鄙棄痊癒，除非別人遷就他。
2. 他認為以利沙輕慢了他的國家。他很難接受被打發到約旦河——以色列的一條河——去沐浴，而他以為大馬士革的亞罷拿和法珥法比以色列的一切水都好。 他對滋潤大馬士革的這兩條河（不久後匯成一條，地理學家稱之為金河！）說得多麼宏偉！他對以色列的一切水說得多麼輕蔑——雖然神曾稱以色列地為萬國中榮美之地，尤其因其溪水而得名（申八7）！神與人的判斷何等不同，這是多麼常見的事。他對先知的指示說得多麼輕看：我在那裏沐浴，豈不也得潔淨嗎？ 他在那裏沐浴固然可以洗去污垢，卻不能洗去大痲瘋。他因先知叫他去沐浴得潔淨而發怒；他以為先知該做一切，而不高興自己也當做甚麼；或他以為這太廉價、太平凡、太普通，不配醫治如此偉大的人；或他不信這能成就醫治；縱然能，約旦河比大馬士革的河有甚麼藥效呢？但他沒有想到：（1）約旦河屬於以色列的神——他當指望從這位神得醫治，而不是從大馬士革的神；它滋潤主的地、聖潔之地；而在奇蹟般的醫治中，與神的關係遠比河道的深度或溪流的美觀重要得多。（2）約旦河在此前已不止一次地順服了全能者的命令。它從古時曾為以色列讓路，近來也為以利亞和以利沙讓路；因此它比那些只遵循受造時的常規、從未如此被分別出來的河流更適合這樣的目的；但最重要的是（3）約旦河是指定的河，他若指望從神的大能得醫治，就當順服神的旨意，不問為何或何故。注意，那些自以為聰明的人輕看屬天智慧的指示，將自己的幻想置於其上，這是常見的；那些想要立自己的義的人不服神的義（羅十3）。乃縵越說越激動（如易怒的人通常所做的），以致他從先知門口氣忿忿地走了——簡直要發誓再也不理以利沙了；那麼誰是吃虧的人呢？注意，那些觀察虛謊之物的人，離棄自己的恩惠（拿二8）。驕傲的人是自己最壞的仇敵，自己放棄了自己的救贖。
III. 他的僕人給他的謙和建議——遵守先知的吩咐，暗中責備了他的憤慨（王下五13）。雖然平時他們保持距離，如今又見他正在怒中，卻知道他是個無論何時何人都能聽道理的人（這是大人物的一個好品格，且十分罕見），便上前大膽地與他稍微理論。他們對先知有很高的評價（也許他們從所接觸的平民那裏聽見的，比乃縵從所交往的君王和朝臣那裏聽見的更多），因此懇求他考慮：先知若吩咐你做一件大事——若要你接受一個冗長的治療，或忍受一個痛苦的手術，如發泡、放血、催涎——你豈不做嗎？ 無疑你會做。那麼如此簡易的方法——你去沐浴就得潔淨——你豈不更當順服嗎？請留意：1. 他自己的僕人給了他這責備和忠告——這對他並不算甚麼丟臉的事，正如他從妻子的一個使女那裏得知有一個人能醫治他一樣（王下五3）。注意，身邊有人敢對你坦白、忠實地指出你的過錯和愚妄，即便是你的下屬，也是極大的恩惠。主人當願意聽僕人的道理（伯三十一13-14）。正如我們當對不敬虔之人的建議充耳不聞——縱然出自最偉大、最可敬的人——我們也當對好建議敞開耳朵，縱然來自遠不如我們的人：是誰說的不重要，只要話說得好。2. 責備十分謙和恭敬。他們稱他為父；因為僕人當以兒女般的敬愛尊敬和順服主人。在給予責備或忠告時，我們當使人看出這是出於愛和真誠的尊敬，我們的目的不是羞辱，而是改正。3. 責備十分理智和周到。若是粗魯無知的僕人煽動主人的怒火、要在先知身上為他報仇——因他（自以為）受了冒犯——後果將何等可怕！很可能天火降在他們全體身上！但他們卻出乎我們意料地站在先知一邊。以利沙雖然大概察覺自己所說的話已使乃縵不悅，卻不急著安撫他：乃縵若執意發怒，後果自負。但他的僕人卻被護理所用來使他平靜下來。他們與他理論：（1）從他對醫治的迫切渴望：你豈不願做任何事嗎？注意，當患病的罪人到了這個地步——情願做任何事、順服任何事、捨棄任何事以得醫治——那時，也惟有那時，對他們才開始有了些盼望。那時他們才肯照基督自己的條件接受基督，當他們被弄得願意以任何條件接受基督時。（2）從所吩咐方法的簡易：「這不過是：你去沐浴就得潔淨。 不過是試一試；這試驗既廉價又簡易，不會有壞處，卻可能有益。」注意，為醫治罪的痲瘋所定的方法是如此簡明，我們若不遵行就完全無可推諉。這不過是：「信就得救」——「悔改就蒙赦免」——「沐浴就潔淨」。
IV. 照著所吩咐的方法使用之後，醫治就成就了（王下五14）。乃縵經過反思，答應一試，但看來並沒有多大的信心和決心；因為先知吩咐他在約旦河沐浴七回，他不過盡可能敷衍地浸了那麼幾次。然而神樂意如此尊榮自己和自己的話，使這奏效了。他的肉就復原，好像小孩子的肉——這使他大大驚奇喜樂。順服神的旨意、遵行他的定例，人就這樣得著益處。他藉著沐浴得潔淨，為潔淨痲瘋病人的律法增添了尊榮。神必高舉他的話過於他一切的名。
¹⁵ 乃縵和一切跟從他的人都回到神人那裏，站在他面前說：「如今我知道，除了以色列之外，普天下沒有神。現在求你收下僕人的禮物。」
¹⁶ 以利沙說：「我指著所事奉永生的耶和華起誓，我必不受。」乃縵再三地求他收下，他卻不肯。
¹⁷ 乃縵說：「你若不肯受，求你容僕人從這裏帶兩匹騾子馱的土回去，因為僕人從今以後不再將燔祭或平安祭獻與別神，只獻給耶和華。
¹⁸ 惟有一件事，願耶和華饒恕你僕人：我主人進臨門廟叩拜的時候，他挽着我手，我也屈身。我在臨門廟屈身的事，願耶和華饒恕僕人這一件事。」
¹⁹ 以利沙對他說：「你平平安安地回去吧。」他就離開他走了不遠。
我們的救主治好了十個長大痲瘋的，回來歸榮耀與神的只有一個撒瑪利亞人（路十七16）。這個亞蘭人也是如此，他在這裏表達了自己的心意。
I. 認識了以色列神的大能——不僅他是神，而且他是獨一的神，普天下除了以色列之外沒有神（王下五15）——這是高尚的認信，卻也暗示了外邦世界的悲慘；因為那些有許多神的列國實際上沒有神，在世上沒有神。他從前以為敘利亞的神才是真神，如今親身經歷糾正了他的錯誤，他知道以色列的神是獨一的神，是萬有的主宰。他若看見別的痲瘋病人得醫治，這景象或許不能說服他，但醫治的憐憫比其中的奇蹟更觸動他。那些自己經歷過神恩典大能的人，最能述說神恩典的大能。
II. 對先知以利沙的感恩：「因此，為了你所事奉的那位的緣故，我有禮物送給你——銀子、金子、衣裳，無論你樂意接受甚麼。」他看重的，不是這醫治對先知而言如何輕而易舉，而是這醫治對他自己如何寶貴，他樂意照此付代價。但以利沙慷慨地拒絕了這酬金，雖然乃縵再三懇求他收下；為了防止進一步的糾纏，他以起誓來支持自己的拒絕：我指著永生的耶和華起誓，我必不受（王下五16）——不是因為他不需要，因為他夠窮的了，而且知道怎樣使用，怎樣分給先知門徒；也不是因為他認為不合法，因為他從別人那裏收過禮物；而是他不願受這亞蘭人的恩惠，也不要他說：我使以利沙富足了（創十四23）。向這位新歸信者表明以色列神的僕人受教以聖潔的輕看對待這世上的財富，對神的榮耀大有裨益，這也會印證他普天下除了以色列之外沒有神的信念。參見林前九18；林後十一9。
III. 歸入了以色列神的敬拜。他不僅要為眼前的醫治向耶和華獻上感恩祭，還決心今後不再向任何別的神獻祭（王下五17）。他的痲瘋得醫治，同時也醫治了他那更危險的病——拜偶像，這是有福的醫治。但他的歸正中有兩處軟弱：1. 一處他做得過了頭——他不僅要敬拜以色列的神，還要從先知的園子裏、或至少由先知指定的，取些泥土回去築壇（王下五17）。他不久前還對以色列的水說得十分輕看（王下五12），如今卻走到另一個極端，高估以色列的土，以為（既然神曾指定土壇，出二十24）用那地的土築的壇必最蒙悅納——卻沒有想到地和其中所充滿的都屬耶和華。也許他對先知的欽敬之情——不僅因他的大能，也因他的美德和慷慨——使他所謂愛他腳下所踏的土地、想要帶一些回家。現代相當於這話的客套話是：「先生，請讓我得到你的畫像吧。」2. 另一處他做得不夠——他為自己保留了一份在臨門廟中鞠躬的自由，以遷就他的主人王，也照他在朝中的職分（王下五18），這件事他必須被豁免。他承認自己不該這樣做，但又不能不如此保住自己的位子——他申明自己的鞠躬不是、也永不再像從前那樣是為尊崇偶像，而僅是為尊崇王——因此他希望神饒恕他。也許綜合一切來看，這事可以找到一些開脫的理由，雖然不能稱為正當。但就我們而言，我確知：（1）我們與神立約時，若為任何明知故犯的罪留餘地、容讓自己繼續放縱，那保留就使他的約失效。我們當拋棄一切過犯，不可保留任何臨門廟。（2）雖然我們受鼓勵為已犯的罪求赦免，但我們若求一張繼續犯罪的通行證，就是褻慢神、自欺欺人。（3）那些在朝廷中不能不犯罪得罪神、虧負良心就不能保住位子的人，不懂得正確地看重神的恩寵。（4）那些真正恨惡邪惡的人，必謹慎禁戒一切邪惡的模樣。雖然乃縵在信仰上的偽裝不能被贊同，但他應許只向以色列的神獻祭、不向別神獻祭，對一個亞蘭人而言已是一大進步；而且他因在這事上求饒恕，表現出相當程度的知罪和坦白，給了可長進的盼望；因此先知善意地為他送行，叫他平平安安地回去吧（王下五19）。年幼的歸信者當溫柔地對待。
英文原文
The Cure of Naaman's Leprosy (894 BC)
⁹ So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha.
¹⁰ And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean.
¹¹ But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper.
¹² Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage.
¹³ And his servants came near, and spake unto him, and said, My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash, and be clean?
¹⁴ Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean.
We have here the cure of Naaman's leprosy.
I. The short and plain direction which the prophet gave him, with assurance of success. Naaman designed to do honour to Elisha when he came in his chariot, and with all his retinue, to Elisha's door, 2Ki 5:9. Those that showed little respect to prophets at other times were very complaisant to them when they needed them. He attended at Elisha's door as a beggar for an alms. Those that would be cleansed from the spiritual leprosy must wait at Wisdom's gate, and watch at the posts of her doors. Naaman expected to have his compliment returned, but Elisha gave him his answer without any formality, would not go to the door to him, lest he should seem too much pleased with the honour done him, but sent a messenger to him, saying, Go wash in Jordan seven times, and promising him that if he did so his disease should be cured. The promise was express: Thou shalt be clean. The method prescribed was plain: Go wash in Jordan. This was not intended as any means of the cure; for, though cold bathing is recommended by many as a very wholesome thing, yet some think that in the case of a leprosy it was rather hurtful. But it was intended as a sign of the cure, and a trial of his obedience. Those that will be helped of God must do as they are bidden. But why did Elisha send a messenger to him with these directions? 1. Because he had retired, at this time, for devotion, was intent upon his prayers for the cure, and would not be diverted; or, 2. Because he knew Naaman to be a proud man, and he would let him know that before the great God all men stand upon the same level.
II. Naaman's disgust at the method prescribed, because it was not what he expected. Two things disgusted him:—
1. That Elisha, as he thought, put a slight upon his person, in sending him orders by a servant, and not coming to him himself, 2Ki 5:11. Being big with the expectation of a cure, he had been fancying how this cure would be wrought, and the scheme he had laid was this: "He will surely come out to me, that is the least he can do to me, a peer of Syria, to me that have come to him in all this state, to me that have so often been victorious over Israel. He will stand, and call on the name of his God, and name me in his prayer, and then he will wave his hand over the place, and so effect the cure." And, because the thing was not done just thus, he fell into a passion, forgetting, (1.) That he was a leper, and the law of Moses, which Elisha would religiously observe, shut lepers out from society—a leper, and therefore he ought not to insist upon the punctilios of honor. Note, Many have hearts unhumbled under humbling providences; see Nu 12:14. (2.) That he was a petitioner, suing for a favour which he could not demand; and beggars must not be choosers, patients must not prescribe to their physicians. See in Naaman the folly of pride. A cure will not content him unless he be cured with ceremony, with a great deal of pomp and parade; he scorns to be healed, unless he be humoured.
2. That Elisha, as he thought, put a slight upon his country. He took it hard that he must be sent to wash in Jordan, a river of Israel, when he thought Abana and Pharpar, rivers of Damascus, better than all the waters of Israel. How magnificently does he speak of these two rivers that watered Damascus, which soon after fell into one, called by geographers Chrysoroas—the golden stream! How scornfully does he speak of all the waters of Israel, though God had called the land of Israel the glory of all lands, and particularly for its brooks of water! De 8:7. So common it is for God and man to differ in their judgments. How slightly does he speak of the prophet's directions! May I not wash in them and be clean? He might wash in them and be clean from dirt, but not wash in them and be clean from leprosy. He was angry that the prophet bade him wash and be clean; he thought that the prophet must do all and was not pleased that he was bidden to do any thing,—or he thought this too cheap, too plain, too common a thing for so great a man to be cured by,—or he did not believe it would at all effect the cure, or, if it would, what medicinal virtue was there in Jordan more than in the rivers of Damascus? But he did not consider, (1.) That Jordan belonged to Israel's God, from whom he was to expect the cure, and not from the gods of Damascus; it watered the Lord's land, the holy land, and, in a miraculous cure, relation to God was much more considerable than the depth of the channel or the beauty of the stream. (2.) That Jordan had more than once before this obeyed the commands of omnipotence. It had of old yielded a passage to Israel, and of late to Elijah and Elisha, and therefore was fitter for such a purpose than those rivers which had only observed the common law of their creation, and had never been thus distinguished; but, above all, (3.) Jordan was the river appointed, and, if he expected a cure from the divine power, he ought to acquiesce in the divine will, without asking why or wherefore. Note, It is common for those that are wise in their own conceit to look with contempt on the dictates and prescriptions of divine wisdom and to prefer their own fancies before them; those that are for establishing their own righteousness will not submit to the righteousness of God, Ro 10:3. Naaman talked himself into such a heat (as passionate men usually do) that he turned away from the prophet's door in a rage, ready to swear he would never have any thing more to say to Elisha; and who then would be the loser? Note, Those that observe lying vanities forsake their own mercies. Jon 2:8. Proud men are the worst enemies to themselves and forego their own redemption.
III. The modest advice which his servants gave him, to observe the prophet's prescriptions, with a tacit reproof of his resentments, 2Ki 5:13. Though at other times they kept their distance, and now saw him in a passion, yet, knowing him to be a man that would hear reason at any time, and from any body (a good character of great men, and a very rare one), they drew near, and made bold to argue the matter a little with him. They had conceived a great opinion of the prophet (having, perhaps, heard more of him from the common people, whom they had conversed with, than Naaman had heard from the king and courtiers, whom he had conversed with), and therefore begged of him to consider: "If the prophet had bidden thee to do some great thing, had ordered thee into a tedious course of physic, or to submit to some painful operation, blistering, or cupping, or salivating, Wouldst thou not have done it? No doubt thou wouldst. And wilt thou not submit to so easy a method as this, Wash and be clean?" Observe, 1. His own servants gave him this reproof and counsel, which was no more disparagement to him than that he had intelligence of one that could cure him from his wife's maid, 2Ki 5:3. Note, It is a great mercy to have those about us that will be free with us, and faithfully tell us of our faults and follies, though they be our inferiors. Masters must be willing to hear reason from their servants, Job 31:13,14. As we should be deaf to the counsel of the ungodly, though given by the greatest and most venerable names, so we should have our ear open to good advice, though brought us by those who are much below us: no matter who speaks, if the thing be well said. 2. The reproof was very modest and respectful. They call him Father; for servants must honour and obey their masters with a kind of filial affection. In giving reproof or counsel we must make it appear that it comes from love and true honour, and that we intend, not reproach, but reformation. 3. It was very rational and considerate. If the rude and unthinking servants had stirred up their master's angry resentment, and offered to avenge his quarrel upon the prophet, who (he thought) affronted him, how mischievous would the consequences have been! Fire from heaven, probably, upon them all! But they, to our great surprise, took the prophet's part. Elisha, though it is likely he perceived that what he had said had put Naaman out of humour, did not care to pacify him: it was at his peril if he persisted in his wrath. But his servants were made use of by Providence to reduce him to temper. They reasoned with him, (1.) From his earnest desire of a cure: Wouldst thou not do any thing? Note, When diseased sinners come to this, that they are content to do any thing, to submit to any thing, to part with any thing, for a cure, then, and not till then, there begin to be some hopes of them. Then they will take Christ on his own terms when they are made willing to have Christ upon any terms. (2.) From the easiness of the method prescribed: "It is but, Wash and be clean. It is but trying; the experiment is cheap and easy, it can do no hurt, but may do good." Note, the methods prescribed for the healing of the leprosy of sin are so plain that we are utterly inexcusable if we do not observe them. It is but, "Believe, and be saved"—"Repent, and be pardoned"—"Wash, and be clean."
IV. The cure effected, in the use of the means prescribed, 2Ki 5:14. Naaman, upon second thoughts, yielded to make the experiment, yet, it should seem, with no great faith and resolution; for, whereas the prophet bade him wash in Jordan seven times, he did but dip himself so many times, as lightly as he could. However God was pleased so far to honour himself and his word as to make that effectual. His flesh came again, like the flesh of a child, to his great surprise and joy. This men get by yielding to the will of God, by attending to his institutions. His being cleansed by washing put an honour on the law for cleansing lepers. God will magnify his word above all his name.
¹⁵ And he returned to the man of God, he and all his company, and came, and stood before him: and he said, Behold, now I know that there is no God in all the earth, but in Israel: now therefore, I pray thee, take a blessing of thy servant.
¹⁶ But he said, As the LORD liveth, before whom I stand, I will receive none. And he urged him to take it; but he refused.
¹⁷ And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules' burden of earth? for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the LORD.
¹⁸ In this thing the LORD pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing.
¹⁹ And he said unto him, Go in peace. So he departed from him a little way.
Of the ten lepers that our Saviour cleansed, the only one that returned to give thanks was a Samaritan, Lu 17:16. This Syrian did so, and here expresses himself.
I. Convinced of the power of the God of Israel, not only that he is God, but that he is God alone, and that indeed there is no God in all the earth but in Israel (2Ki 5:15)—a noble confession, but such as intimates the misery of the Gentile world; for the nations that had many gods really had no God, but were without God in the world. He had formerly thought the gods of Syria gods indeed, but now experience had rectified his mistake, and he knew Israel's God was God alone, the sovereign Lord of all. Had he seen other lepers cleansed, perhaps the sight would not have convinced him, but the mercy of the cure affected him more than the miracle of it. Those are best able to speak of the power of divine grace who have themselves experienced it.
II. Grateful to Elisha the prophet: "Therefore, for his sake whose servant thou art, I have a present for thee, silver, and gold, and raiment, whatever thou wilt please to accept." He valued the cure, not by the easiness of it to the prophet, but the acceptableness of it to himself, and would gladly pay for it accordingly. But Elisha generously refused the fee, though urged to accept it; and, to prevent further importunity, backed his refusal with an oath: As the Lord liveth, I will receive none (2Ki 5:16), not because he did not need it, for he was poor enough, and knew what to do with it, and how to bestow it among the sons of the prophets, nor because he thought it unlawful, for he received presents from others; but he would not be beholden to this Syrian, nor should he say, I have made Elisha rich, Ge 14:23. It would be much for the honour of God to show this new convert that the servants of the God of Israel were taught to look upon the wealth of this world with a holy contempt, which would confirm him in his belief that there was no God but in Israel. See 1Co 9:18, 2Co 11:9.
III. Proselyted to the worship of the God of Israel. He will not only offer a sacrifice to the Lord, in thanks for his present cure, but he resolves he will never offer sacrifice to any other gods, 2Ki 5:17. It was a happy cure of his leprosy which cured him of his idolatry, a more dangerous disease. But here are two instances of his weakness and infirmity in his conversion:—1. In one instance he over-did it, that he would not only worship the God of Israel, but he would have clods of earth out of the prophet's garden, or at least of the prophet's ordering, to make an altar of, 2Ki 5:17. He that awhile ago had spoken very slightly of the waters of Israel (2Ki 5:12) now is in another extreme, and over-values the earth of Israel, supposing (since God has appointed altars of earth, Ex 20:24) that an altar of that earth would be most acceptable to him, not considering that all the earth is the Lord's and the fulness thereof. Or perhaps the transport of his affection and veneration for the prophet, not only upon the account of his power, but of his virtue and generosity, made him, as we say, love the very ground he went upon and desire to have some of it home with him. The modern compliment equivalent to this would be, "Pray, sir, let me have your picture." 2. In another instance he under-did it, that he reserved to himself a liberty to bow in the house of Rimmon, in complaisance to the king his master, and according to the duty of his place at court (2Ki 5:18), in this thing he must be excused. He owns he ought not to do it, but that he cannot otherwise not do it, but that he cannot otherwise keep his place,—protests that his bowing is not, nor ever shall be, as it had been, in honour to the idol, but only in honour to the king,—and therefore he hopes God will forgive him. Perhaps, all things considered, this might admit of some apology, though it was not justifiable. But, as to us, I am sure, (1.) If, in covenanting with God, we make a reservation for any known sin, which we will continue to indulge ourselves in, that reservation is a defeasance of his covenant. We must cast away all our transgressions and not except any house of Rimmon. (2.) Though we are encouraged to pray for the remission of the sins we have committed, yet, if we ask for a dispensation to go on in any sin for the future, we mock God, and deceive ourselves. (3.) Those that know not how to quit a place at court when they cannot keep it without sinning against God, and wronging their consciences, do not rightly value the divine favour. (4.) Those that truly hate evil will make conscience of abstaining from all appearances of evil. Though Naaman's dissembling his religion cannot be approved, yet because his promise to offer no sacrifice to any god but the God of Israel only was a great point gained with a Syrian, and because, by asking pardon in this matter, he showed such a degree of conviction and ingenuousness as gave hopes of improvement, the prophet took fair leave of him, and bade him Go in peace, 2Ki 5:19. Young converts must be tenderly dealt with.
20-27
Naaman's Gratitude (894 BC)
基哈西的貪婪（主前894年）
*²⁰ 神人以利沙的僕人基哈西心裏說：「我主人不願從這亞蘭人乃縵手裏受他帶來的，我指著永生的耶和華起誓，我必跑去追上他，向他拿點甚麼。」
²¹ 於是基哈西追趕乃縵。乃縵見有人追趕，就下車迎接他，說：「都平安嗎？」
²² 他說：「都平安。我主人打發我來說：剛才有兩個少年人，是先知門徒，從以法蓮山地來見我，求你給他們一他連得銀子，兩套衣裳。」
²³ 乃縵說：「請你拿二他連得吧。」再三地請受，便將二他連得銀子裝在兩個口袋裏，又加上兩套衣裳，交給兩個僕人；他們就在基哈西前頭抬著走。
²⁴ 到了山岡，基哈西從他們手中接過來，存在屋裏，打發他們回去，他們就走了。
*²⁵ 基哈西進去，站在他主人面前。以利沙問他說：「基哈西，你從哪裏來？」回答說：「僕人沒有往哪裏去。」
²⁶ 以利沙對他說：「那人下車轉回迎你的時候，我的心豈沒有去呢？這豈是受銀子、衣裳、買橄欖園、葡萄園、牛羊、僕婢的時候呢？
²⁷ 因此乃縵的大痲瘋必沾染你和你的後裔，直到永遠。」基哈西從以利沙面前出去，就長了大痲瘋，白如雪。
乃縵是亞蘭人、是朝臣、是軍人，有許多僕人，我們讀到他們何等智慧善良（王下五13）。以利沙是聖潔的先知、是神人，卻只有一個僕人，而且這僕人竟成了卑鄙、說謊、邪惡的傢伙。那些遠處聽見以利沙之名的人尊敬他、從所聽見的得益；但那常在他面前、聽他智慧的人，卻無論是他的教訓還是神蹟都沒有在他身上留下好印象。人本來指望以利沙的僕人應當是聖徒（連亞哈的僕人俄巴底都是），但連基督自己的門徒中也有一個猶大。恩典的手段不能賜人恩典。最好的人、最好的傳道人，身邊常常有使他們痛心和蒙羞的人。離教會越近的，往往離神越遠。將有許多人從東從西而來，與亞伯拉罕同坐席的時候，國度的子民竟被趕到外邊黑暗裏去。 此處有，
I. 基哈西的罪。這是一個複合的罪。1. 貪財——萬惡之根——是其根源。他的主人輕看乃縵的財寶，他卻貪圖（王下五20）。他的心（荷爾主教說）已經裝在乃縵的箱子裏了，他必須跑去追他把它取回來。無數的人因貪圖世上的財富而偏離了真道、用許多愁苦把自己刺透了。2. 他責怪主人不肯受乃縵的禮物，認定他不肯收金子是愚拙的，嫉妒和不滿主人對這外人的恩慈和慷慨——雖然那是為了他的靈魂的益處。簡言之，他自以為比主人聰明。3. 當乃縵像一個禮數周到的人那樣下車來迎接他時（王下五21），他對乃縵說了一個蓄意的謊言——說是主人打發他來的——如此將乃縵打算給主人的禮物據為己有。4. 他濫用主人、卑劣地向乃縵誣衊主人是個很快就反悔自己慷慨之舉的人，是個反覆無常、不知自己心意的人，是個說了又反悔、發了誓又反悔、做了體面事又立即反悔的人。他所編的兩個先知門徒的故事既虛假又愚蠢；他若要為兩個年輕學生求一點心意，一他連得銀子綽綽有餘了。5. 他有使乃縵疏遠他所歸依之聖潔信仰的危險，會降低他對這信仰的好印象。他會像保羅的仇敵所暗示的那樣說（林後十二16-17）：雖然以利沙自己沒有為難他，卻用詭計得了他的好處——打發人從中取利。我們盼望他後來明白了以利沙並未參與其事，基哈西也被迫歸還了他不義所取之物，否則這事可能使他回到偶像那裏去了。6. 他企圖隱藏自己不義所取之物，大大加重了他的罪。（1）他把東西藏起來——像亞干以褻瀆的方式藏匿所得之物那樣——藏在山岡裏、一處隱秘之處、一個堅固之處，等候機會動用（王下五24）。如今他自以為穩妥了，並為自己處理這欺詐的手段而沾沾自喜——他以為不僅騙過了乃縵的精明，也騙過了以利沙分辨的靈，正如亞拿尼亞和撒非喇欺騙使徒那樣。（2）他否認了：他進去，站在他主人面前，隨時預備領命。看起來沒有人比他更留意伺候主人，實際上沒有人比他更虧負主人；他心想，如以法蓮那樣：我成了富足，他們必不見我有甚麼不義（何十二8）。主人問他從哪裏來，「沒有，先生（他說），沒有出門。」注意，一個謊言通常會生出另一個謊言：這罪的路是下坡路；所以敢於說實話吧。
II. 這罪的刑罰。以利沙立即要他為此交帳；請留意，
1. 他如何被定罪。他想要欺騙先知，卻很快得到提醒：說預言的靈是不能被欺騙的，向聖靈說謊是徒然的。以利沙能告訴他：（1）他所做的——雖然他否認了。「你說你沒有去任何地方，但我的心豈沒有與你同去？」（王下五26）基哈西到如今還不知道先知有屬靈的眼睛嗎？他還以為能向一位先見——那與神的奧秘同在的人——隱瞞甚麼嗎？注意，指望靠隱秘來犯罪是愚昧的。你走入任何旁門左道時，你自己的良心豈不與你同去嗎？神的眼目豈不與你同去嗎？遮掩自己罪過的，必不亨通，特別是說謊言的嘴，不過片刻（箴十二19）。真相終必顯露，常常以奇妙的方式顯明出來，使那些以謊言為避難所的人蒙羞。（2）他所圖謀的——雖然他將之藏在心裏。以利沙能告訴他心中的思想和打算：他既得了這兩他連得，就計劃購置田地和牛羊、離開以利沙的服事、自立門戶。注意，屬肉體的世俗之人一切愚蠢的盼望和圖謀，在神面前都是敞開的。以利沙也告訴了他其中的邪惡：這豈是受銀子的時候？ 這豈是你發財的機會？你找不到比誣賴主人、在年幼歸信者面前放下絆腳石更好的發財方法嗎？注意，那些隨時隨地、不擇手段想要發財的人，使自己暴露在極大的試探之中。那些想要發財的人（不論公平或不公平、不顧原則、只認錢財）就陷在迷惑、落在網羅和許多無知有害的私慾裏，叫人沉在敗壞和滅亡中（提前六9）。戰爭、火災、瘟疫、船難——如許多人所以為的——不是發財的時機。當我們不能不以有損於神和信仰、或虧負弟兄和公眾的方式增加財富時，那不是增加財富的時候。
2. 他如何因此受罰：乃縵的大痲瘋必沾染你（王下五27）。他要錢，就要連病一起拿去——連同這負擔一起來。 他設法要把產業傳給後裔；結果不是產業，而是把可憎的病傳給了他身體的繼承人，代代相傳。判決立即在他身上執行——話一出口便成就：他從以利沙面前出去，就長了大痲瘋，白如雪。 如此他被定了標記、受了羞辱，無論到哪裏都帶著羞恥的記號；如此他使自己全家承受了咒詛，這咒詛不僅在當下宣揚他的惡行，更永遠延續其記憶。注意，用詭詐之舌頭得財的，就是為自己尋求那浮動的虛無，是尋求死亡的網羅（箴二十一6）。以欺詐和不義發財的人，不能指望享受它，也不能指望它長久。基哈西得了兩他連得又有甚麼益處呢？他因此失去了健康、尊榮、平安、事奉，若非悔改阻止，更永遠失去了靈魂。參見伯二十12-14等。
英文原文
Naaman's Gratitude (894 BC)
²⁰ But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, as the LORD liveth, I will run after him, and take somewhat of him.
²¹ So Gehazi followed after Naaman. And when Naaman saw him running after him, he lighted down from the chariot to meet him, and said, Is all well?
²² And he said, All is well. My master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments.
²³ And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments, and laid them upon two of his servants; and they bare them before him.
²⁴ And when he came to the tower, he took them from their hand, and bestowed them in the house: and he let the men go, and they departed.
²⁵ But he went in, and stood before his master. And Elisha said unto him, Whence comest thou, Gehazi? And he said, Thy servant went no whither.
²⁶ And he said unto him, Went not mine heart with thee, when the man turned again from his chariot to meet thee? Is it a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants?
²⁷ The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow.
Naaman, a Syrian, a courtier, a soldier, had many servants, and we read how wise and good they were, 2Ki 5:13. Elisha, a holy prophet, a man of God, has but one servant, and he proves a base, lying, naughty fellow. Those that heard of Elisha at a distance honoured him, and got good by what they heard; but he that stood continually before him, to hear his wisdom, had no good impressions made upon him either by his doctrine or miracles. One would have expected that Elisha's servant should be a saint (even Ahab's servant, Obadiah, was), but even Christ himself had a Judas among his followers. The means of grace cannot give grace. The best men, the best ministers have often had those about them that have been their grief and shame. The nearer the church the further from God. Many come from the east and west to sit down with Abraham when the children of the kingdom shall be cast out. Here is,
I. Gehazi's sin. It was a complicated sin. 1. The love of money, that root of all evil, was at the bottom of it. His master contemned Naaman's treasures, but he coveted them, 2Ki 5:20. His heart (says bishop Hall) was packed up in Naaman's chests, and he must run after him to fetch it. Multitudes, by coveting worldly wealth, have erred from the faith and pierced themselves with many sorrows. 2. He blamed his master for refusing Naaman's present, condemned him as foolish in not taking gold when he might have it, envied and grudged his kindness and generosity to this stranger, though it was for the good of his soul. In short, he thought himself wiser than his master. 3. When Naaman, like a person of accomplished manners, alighted from his chariot to meet him (2Ki 5:21), he told him a deliberate lie, that his master sent him to him, and so he received that courtesy to himself that Naaman intended to his master. 4. He abused his master, and basely misrepresented him to Naaman as one that had soon repented of his generosity, that was fickle, and did not know his own mind, that would say and unsay, swear and unswear, that would not do an honourable thing but he must presently undo it again. His story of the two sons of the prophets was as silly as it was false; if he would have begged a token for two young scholars, surely less than a talent of silver might serve them. 5. There was danger of his alienating Naaman from that holy religion which he had espoused, and lessening his good opinion of it. He would be ready to say, as Paul's enemies suggested concerning him (2Co 12:16,17), that, though Elisha himself did not burden him, yet being crafty he caught him with guile, sending those that made a gain of him. We hope that he understood afterwards that Elisha's hand was not in it, and that Gehazi was forced to restore what he had unjustly got, else it might have driven him to his idols again. 6. His seeking to conceal what he had unjustly got added much to his sin. (1.) He hid it, as Achan did his gain, by sacrilege, in the tower, a secret place, a strong place, till he should have an opportunity of laying it out, 2Ki 5:24. Now he thought himself sure of it, and applauded his own management of a fraud by which he had imposed, not only upon the prudence of Naaman, but upon Elisha's spirit of discerning, as Ananias and Sapphira upon the apostles. (2.) He denied it: He went in, and stood before his master, ready to receive his orders. None looked more observant of his master, though really none more injurious to him; he thought, as Ephraim, I have become rich, but they shall find no iniquity in me, Ho 12:8. His master asked him where he had been, "Nowhere, sir" (said he), "out of the house." Note, One lie commonly begets another: the way of that sin is down-hill; therefore dare to be true.
II. The punishment of this sin. Elisha immediately called him to an account for it; and observe,
1. How he was convicted. He thought to impose upon the prophet, but was soon given to understand that the Spirit of prophecy could not be deceived, and that it was in vain to lie to the Holy Ghost. Elisha could tell him, (1.) What he had done, though he had denied it. "Thou sayest thou wentest nowhere, but went not my heart with thee?" 2Ki 5:26. Had Gehazi yet to learn that prophets had spiritual eyes? or could he think to hide any thing from a seer, from him with whom the secret of the Lord was? Note, It is folly to presume upon sin in hopes of secresy. When thou goest aside into any by-path does not thy own conscience go with thee? Does not the eye of God go with thee? He that covers his sin shall not prosper, particularly a lying tongue is but for a moment, Pr 12:19. Truth will transpire, and often comes to light strangely, to the confusion of those that make lies their refuge. (2.) What he designed, though he kept that in his own breast. He could tell him the very thoughts and intents of his heart, that he was projecting, now that he had got these two talents, to purchase ground and cattle, to leave Elisha's service, and to set up for himself. Note, All the foolish hopes and contrivances of carnal worldlings are open before God. And he tells him also the evil of it: "Is it a time to receive money? Is this an opportunity of enriching thyself? Couldst thou find no better way of getting money than by belying thy master and laying a stumbling-block before a young convert?" Note, Those that are for getting wealth at any time, and by any ways and means whatsoever, right or wrong, lay themselves open to a great deal of temptation. Those that will be rich (per fas, per nefas; rem, rem, quocunque modo rem—by fair means, by foul means; careless of principle, intent only on money) drown themselves in destruction and perdition, 1Ti 6:9. War, and fire, and plague, and shipwreck, are not, as many make them, things to get money by. It is not a time to increase our wealth when we cannot do it but in such ways as are dishonourable to God and religion or injurious to our brethren or the public.
2. How he was punished for it: The leprosy of Naaman shall cleave to thee, 2Ki 5:27. If he will have his money, he shall take his disease with it, Transit cum onere—It passes with this incumbrance. He was contriving to entail lands upon his posterity; but, instead of them, he entails a loathsome disease on the heirs of his body, from generation to generation. The sentence was immediately executed on himself; no sooner said than done: He went out from his presence a leper as white as snow. Thus he is stigmatized and made infamous, and carries the mark of his shame wherever he goes: thus he loads himself and family with a curse, which shall not only for the present proclaim his villany, but for ever perpetuate the remembrance of it. Note, The getting of treasures by a lying tongue is a vanity tossed to and fro of those that seek death, Pr 21:6. Those who get wealth by fraud and injustice cannot expect either the comfort or the continuance of it. What was Gehazi profited, though he gained his two talents, when thereby he lost his health, his honour, his peace, his service, and, if repentance prevented not, his soul for ever? See Job 20:12-14, etc.
本章再記載兩個以利沙的神蹟。I. 乃縵——一個敘利亞人，一個外邦人——從他的大痲瘋得潔淨。在此，1. 他的處境何等不堪，2Ki 5:1。2. 引領他到以利沙那裏的護理，即被擄來的小使女向他報告的消息，2Ki 5:2-4。敘利亞王為要引薦他而寫給以色列王的信，2Ki 5:5-7。以及以利沙向他發出的邀請，2Ki 5:8。3. 為要醫治他而指示的方法，以及他在經過諸多波折之後終於順從，並因此得著的醫治，2Ki 5:9-14。4. 事後他向以利沙所表達的感恩告白，2Ki 5:15-19。II. 以利沙自己的僕人基哈西因那大痲瘋受罰。1. 基哈西的罪，就是向乃縵謊稱主人以欺騙他（2Ki 5:20-24），以及在主人查問時向主人撒謊，2Ki 5:25。2. 他這些罪所要受的刑罰——乃縵的大痲瘋要臨到他的後裔，2Ki 5:26,27。倘若正如我們的主所看重的（Lu 4:27），乃縵的醫治是呼召外邦人之事的預表，那麼基哈西所受的打擊，也可視為預表那些猶太人——他們如基哈西妒忌以利沙施於乃縵的恩典一般，妒忌神施於外邦人的恩典，將要成為眼瞎、被棄絕的。