5:15-19 The mercy of the cure affected Naaman more than the miracle. Those are best able to speak of the power of Divine grace, who themselves experience it. He also shows himself grateful to Elisha the prophet. Elijah refused any recompence, not because he thought it unlawful, for he received presents from others, but to show this new convert that the servants of the God of Israel looked upon worldly wealth with a holy contempt. The whole work was from God, in such a manner, that the prophet would not give counsel when he had no directions from the Lord. It is not well violently to oppose the lesser mistakes which unite with men's first convictions; we cannot bring men forward any faster than the Lord prepares them to receive instruction. Yet as to us, if, in covenanting with God, we desire to reserve any known sin, to continue to indulge ourselves in it, that is a breach of his covenant. Those who truly hate evil, will make conscience of abstaining from all appearances of evil.

Verse 15. - And he returned to the man of God, he and all his company. It is not always seen what this involved. It involved going out of his way at least fifty miles. At the Jordan, Naaman was on his way home, had accomplished a fourth part of his return journey; in three more days he would be in Damascus, in his own palace. But he feels that it would be an unworthy act to accept his cure and make no acknowledgment of it, having turned away from the prophet "in a rage" (ver. 12), now, without apology, or retraction, or expression of regret or gratitude, to return into his own country under the obligation of an inestimable benefit. His cure has wrought in him, not merely a revulsion of feeling from rage and fury to thankfulness, but a change of belief. It has convinced him that the God of Elisha is the God of the whole earth. It has turned him from a worshipper of Rimmon into a worshipper of Jehovah. He must proclaim this. He must let the prophet know what is in his heart. He must, if possible, induce him to accept a recompense. Therefore he thinks nothing of an outlay of time and trouble, but retraces his steps to the Israelite capital, taking with him all his company, his horses and his chariots, his gold and silver and bales of clothing, and numerous train of attendants. And came, and stood before him; i.e. descended from his chariot, and asked admittance into the prophet's house, and was received and allowed an audience - a striking contrast with his previous appearance before the house, in expectation that the prophet would come down and wait upon him. And he said, Behold, now I know that there is no God in all the earth, but in Israel. This is an acknowledgment of the sole supremacy of Jehovah on the part of a heathen, such as we scarcely find elsewhere. The general belief of the time, and indeed of antiquity, was that every land had its own god, who was supreme in it - Baal in Phoenicia, Che-mesh in Moab, Moloch in Ammon, Rimmon in Syria, Bel or Bel-Merodach in Babylon, Amun-Ra in Egypt, etc.; and when there is an acknowledgment of Jehovah on the part of heathens in Scripture, it is almost always the recognition of him as a god - the God of the Jews or of the Israelites, one among many (see Exodus 10:16, 17; 2 Kings 17:26; 2 Kings 18:33-35; 2 Chronicles 2:11; Daniel 2:47; Daniel 3:29; Daniel 6:20, etc.). But here we have a plain and distinct recognition of him as the one and only God that is in all the earth. Naaman thus shows a greater docility, a readier receptivity, than almost any of the other pious heathens who are brought before us in Scripture. Balaam and Cyrus alone equal him. Now therefore, I pray thee, take a blessing - i.e. "a present" - of thy servant. Heathens were accustomed to carry presents to the oracles which they consulted, and to reward those from which they received favorable responses with gifts of enormous value (see Herod., 1:14, 50, etc.). The Jewish prophets did net generally object to such free-will offerings. Naaman therefore quite naturally and reasonably made the offer. He would have contravened usage had he not done so.

And he returned to the man of God, he and all his company,.... To give him thanks for the advice he had given him, and by him to give thanks to God for the cure he had received; for he was sensible it was from the Lord, his words show:

and came and stood before him; for being admitted into the prophet's house, instead of the prophet standing before him, as he before expected, he now stood before the prophet in veneration of him, and sensible of his obligation to him:

behold, now I know there is no God in all the earth, but in Israel; though he did not before, but his cure fully convinced him of it:

I pray thee, take a blessing of thy servant; not a wish of health and happiness, which the prophet would not have refused, but a present; the Targum calls it an offering.

2Ki 5:15-19. Elisha Refuses Naaman's Gifts.

15, 16. he returned to the man of God—After the miraculous cure, Naaman returned to Elisha, to whom he acknowledged his full belief in the sole supremacy of the God of Israel and offered him a liberal reward. But to show that he was not actuated by the mercenary motives of the heathen priests and prophets, Elisha, though he accepted presents on other occasions (2Ki 4:42), respectfully but firmly declined them on this, being desirous that the Syrians should see the piety of God's servants, and their superiority to all worldly and selfish motives in promoting the honor of God and the interests of true religion.

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