Exegetical and Hermeneutical Commentary of 2 Kings 5:18
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.
18. the Lord pardon thy servant ] Naaman can see the inconsistency of his conduct. He will offer no more sacrifices to Rimmon. But the king his master worships in Rimmon’s temple, and Naaman must be in attendance, and must bow when the king bows down, or he will give offence. He sets his difficulty before Elisha, and Elisha, regarding the degree of his faith and obedience as all that could be expected from his amount of light, gives him a comforting answer. We must judge both Naaman and the prophet according to the times in which they lived. It was impossible for the former at once to cast away all his old ideas. His strongest wish, for some of the soil of the holy land to carry home, bespeaks the darkness in which he had lived and was living, and a new creature is not to be made in a moment out of men like Naaman. Elisha on the other hand had no light such as we have concerning God’s message to the heathen; the Jew has not either in ancient or in modern times been a missionary, and we need not judge Elisha hardly, because he felt no call to rebuke the half converted heathen for his imperfect service. The Lord had not yet given His message to any of the chosen people ‘Go ye out into all the world’.
Rimmon ] The god of the Syrians of Damascus. The name is most likely derived from the Hebrew word rm = to be high; and so signifies ‘most high’, a natural title to apply to a divinity. The Syrians had the name Tab-Rimmon (1Ki 15:18) = good is Rimmon, among the names of their royal family, and the existence of a place called Hadad-Rimmon in the valley of Megiddo (Zec 12:11) would seem to indicate that the worship of Rimmon had at some time prevailed in a part of Palestine. Rimmon is mentioned nowhere in the Bible but in this passage.
Fuente: The Cambridge Bible for Schools and Colleges
Rimmon is known to us as a god only by this passage. The name is connected with a root to be high. Hadad-rimmon Zec 12:11, the name of a place near Megiddo, points to the identity of Rimmon with Hadad, who is known to have been the Sun, the chief object of worship to the Syrians.
When he leaneth on mine hand – The practice of a monarchs leaning on the hand of an attendant was not common in the East (compare the marginal reference). It probably implied age or infirmity.
The Lord pardon thy servant in this thing – Naaman was not prepared to offend his master, either by refusing to enter with him into the temple of Rimmon, or by remaining erect when the king bowed down and worshipped the god. His conscience seems to have told him that such conduct was not right; but he trusted that it might be pardoned, and he appealed to the prophet in the hope of obtaining from him an assurance to this effect.
Fuente: Albert Barnes’ Notes on the Bible
2Ki 5:18-19
In this thing the Lord pardon thy servant.
Compromise
Naaman returned to Elisha; full of gratitude and generous recognition of his own error and Elishas successful power, he and all his company came and stood before He paid a willing and a grateful homage to the God of the conquered Israelites, and like Saul of old, with the same generosity and openness and natural disposition, he was compelled at once upon conviction to own the errors of the past, and to declare his firm intention of reformation for the future. His next act was the offering a gift to Elisha; free and generous in heart, he noticed the poverty of the prophet, and he wished to relieve it. On the refusal, Naaman put forward the request to be permitted to have two mules burden of earth: for, said he, thy servant shall henceforth offer neither burnt-offering nor sacrifice unto other gods, but unto the Lord. This request is based on the old impression that the Syrian earth was sacred, as especially belonging to the land that God had blessed. Of course he might have taken as much as he pleased, but the gift of the prophet, in Naamans eyes, consecrated the burden. He probably intended to raise an altar in his own land, on which to sacrifice to the true God, from an impression of the high sanctity of the country in which Elisha ministered, and the healing Jordan flowed. It is a singular circumstance that there was a strong impression amongst the heathen nations that earth conveyed a sanctifying influence. The Mahometans value the smallest modicum of earth from Mecca; and the Jews themselves have so high a veneration for the earth of Palestine, that they count it their highest privilege to be carried from the land of their sojourn to be laid in the dust of their fathers. If this is impossible, their custom is to have small portions of the sacred earth, which is placed under the head of the corpse. This m the case at this day among the Jews in England, so that earth is brought over in quantities continually to be laid in and consecrate their graves. Elisha seemed to imply that Naaman might do as he wished, and take what he would. Are we right in dissembling our real opinions and faith in God in deference to the opinions of another, even though he be our superior and master? Is the permission of Elisha to extend to all eases of difficulty such as the one in which Naaman was placed? or is there some exceptional condition in the position of the Syrian, which excepts the applicability of his case to our own? But we must find the solution to this difficulty in the peculiar kind of difficulty which Naaman represents, and for that purpose we must look back to the traits which I have mentioned. We have seen throughout that there was a consistency as well as a peculiarity in his condition. He was like thousands around us–honest in heart and in intention; earnest-minded and desirous to do their duty; nevertheless, as being in the position of recent converts or of young beginners in religion, such men are placed in positions of difficulty and peril: everything depends on the sincerity and integrity of their purpose and the simplicity of their mind. These were determined in the case of Naaman by certain traits of character. The disposition must be tried by the standard of these traits before the conduct of the individual can be included within the limitations to which Elishas permission was granted. Here lies the point of the question. Once sufficiently show that the character be exactly that of the Syrian captain–so simple, so sincere, so little open to second motive, so fresh and earnest in its efforts to know and serve God, and Elishas permission takes effect. If God be satisfied with the integrity of our purpose, if with a full and fair opportunity of knowing our character, a religious teacher grant us a permission to act as Naaman wished to act, we are safe in doing it; but where such conditions do not exist, we take that permission to the peril of our souls. But I will take some cases in order to illustrate more clearly my meaning. A young person in the bosom of a family, whose parents have called forth from him deep sentiments of respect and affection, has a strong conviction that a certain course of conduct, hitherto pursued under the sanction and wish of those parents, is wrong, and can only be persevered in to the danger of the soul, and at the expense of duty to God. It may be that a certain circle of society in which such a man has hitherto moved bears to him an irreligious aspect; or an amusement has been indulged in which appears in a more than doubtful character. It is difficult, in such cases, for a young person to appear to set himself up as a teacher by breaking away from what his parents have hitherto esteemed harmless. May he continue the suspected practice in deference to the wish of the parent, and despite the violation of his own sense of right? or is he bound at once to denounce the practice, and virtually those who defend it, by suddenly giving it up? Where there is an entire simplicity and honesty of heart in such a person towards God, may we not feel that, in deference to Elishas permission, he had better still pursue the suspected course? And may we not feel that where a religious adviser can discover such traits of simplicity as the prophet might have done in the Syrian, that he may grant the permission to succumb externally to the prejudices and mistaken notions of others who stand in the relationship of authority. And that for many reasons, partly lest vanity or an over-strong expression of egotism be developed in the young; partly lest sincere intention, though mistaken judgment, might be so hindered in such a manner as to cheek religion or improvement in the character altogether. If, however, there be a swerve from perfect integrity of purpose, such advice would be out of place. Our own infirm nature and the world outside us offer so many temptations for lowering the standard of truth, that we should live in continual anxiety lest the conditions laid down above be not applicable to our case. Then the bowing in the house of Rimmon would simply be an attempt to serve God and Mammon. (E. Monro.)
No compromise
I have often found myself wishing that this incident was not recorded in the Bible, not because it is not possible to offer a guarded justification of Elishas consent to what was undoubtedly an insincere action, but because under the shelter of his prophetic authority so many deeds of moral cowardice and hypocrisy have contrived to exist. To any one who is a believer in a progressive revelation, and who does not expect to find in the Old Testament as final a statement in regard to what is right and what is expedient as in the New, it is sufficient to say that this sanction of Elisha to Naamans request belongs to an early stage in the education of the conscience. So long as a man believes in polytheism, or so long as he believes nothing, no moral problem presents itself. But when a man is driven to the conviction that this faith and worship alike are false and idolatrous, and that they hold back mind and soul from the recognition of the true God, clearly a serious problem in ethics arises. May a man with such a belief render in the temple of idols even an external and formal homage to that from which his whole soul revolts? To what extent is it possible here to have what we call a compromise? Is it right that any man should act so as deliberately to suggest that he believes what he does not believe, and supports what he cannot support? Is it right that action should speak one way and conscience another, and that attitude should be allowed to contradict the sacred conviction of the mind? This is the problem. Naaman has enough, shall I say, of the spirit of the diplomatist left to foresee the situation that must arise when he returns to his duties at the Court. He tells Elisha that on no consideration will he ever again offer burnt-offering or sacrifice unto other gods, but only unto Jehovah. But on those occasions when his duty binds him to accompany the king to the idol temple to worship, and when he is required to bow down in formal homage to the idol of the house, he prays to be forgiven this offence against truth and conscience. Elisha reassures him, and tells him to go m peace. Now, one can easily see how far this view of compromise might carry a man, and how disastrous it might become to sincerity and reality in matters of religion. It is, if I may say so without any offence, the perilous theory that is inseparable from a State establishment of religion. We have had, for instance in England, eminent examples of kings, such as Charles II. and James II., who were Romanists at heart, and even avowedly. Their position, however, as head of a Protestant Church, required them to take an oath denouncing their own most cherished convictions. They did it. I daresay they would have said that they bowed down in the house of Rimmon. But clearly the one horrible result of such an attitude is that you can no longer believe that any one speaking in that capacity does honestly and heartily mean what he says. As soon as you begin to transfer the casuistry of diplomacy to the sphere of religion you inflict an irreparable injury upon the religious life. Men begin to make statements, sign creeds, wear vestments, and perform ceremonies which it is diplomatic to make and sign and wear and perform. And the suspicion soon ripens into conviction in the popular mind that even in the sphere of religion men do not act out of a perfectly sincere, honest heart, but having regard rather to what is expedient than to what is right and true. Unreality and insincerity may be, and are, objectionable everywhere. Nobody likes them in social life. They create in business life an atmosphere of distrust. But they are mortal to religion. If Christianity is not built upon conscience, it is a mockery. We are so often told of the harm that is done by being over-scrupulous–a temptation which does not appear so especially to beset the twentieth century–that we may do well to trace out a little further the education of the conscience. Elisha sanctioned this particular compromise, under which Naaman was permitted diplomatically to honour where conscientiously he abhorred. But now pass on to a piece of Old Testament literature which, as we know, was the product of a much later age. What was the view taken of the obligations imposed by conscience, and the possibilities of compromise, in the Book of Daniel? The Book of Daniel introduces us again to the problems connected with a State-established religion. Here is the narrative of the golden image which Nebuchadnezzar the king had set up, and to which all the nation was compelled by law to do homage. Now notice how convenient to the three Hebrew youths had been Elishas sanction of compromise if they had only felt able to plead it. They were only required to bow down in the house of Rimmon. An outward and formal gesture of conformity was all that was necessary, and a man may keep his thoughts to himself. But during the interval it is quite evident the sense of the obligations due to conscience as a Divine monitor had developed. Compromise of the Elisha sort has become impossible, even contemptible. A man must avoid even the appearance of falsehood, and face the most fiery ordeal sooner than lend formal sanction to what his conscience and intellect condemn. That is an early part of the Book of Daniel. Later on comes an even closer parallel to the case of Naaman. For Daniel himself is a Government official, a State officer, as was Naaman; and what is required of Daniel is not a public overt homage to a false and idolatrous system, but merely to refrain from any conspicuous practice of his own forms of religious worship. Hero surely is a proper case for compromise. As one in influence at Court, it will not be politic to resist the law. And, after all, no law could prevent his putting up silent petitions to Jehovah, though he were compelled for the time to discontinue a religious custom. But so inexorable has become the law of conscience that to cast a slight upon his own sacred convictions and a slur upon his own sacred convictions and a slur upon his own religion, to discontinue the public confession and worship of the God of him and of his fathers, is a thing now unthinkable. And it remains true, I think, that, in the sober judgment of mankind, Daniels protest on behalf of liberty to worship God after his own fashion was not an impolitic act, diplomatically foolish, but an honourable and heroic deed of moral integrity. Well, now, the question will, I doubt not, arise whether Christianity strengthened or modified these later Jewish beliefs as to the sovereignty of conscience. I have always personally maintained that Christianity is transcendent common sense. When its principles came to be applied among people who lived under other governments, and in the presence of various idolatrous customs which had the sanction of the State, problems arose exactly similar to those presented in the Book of Daniel. We are all of us familiar with that popular pictorial representation of the fair young Christian maiden offered life on condition that she would drop the sacred bean into the censer of Diana. It was understood to be merely a formal compliance with a State Custom, and she could preserve her faith and her life by consenting to this compromise. According to the diplomatic view of religion, she would have been entirely exonerated if she had been governed rather by policy than by principle. But the early Church, less confused, perhaps, by casuistries and doctrines of expediency than we are, was inflexible in its resistance to what used to be called in England, in later days, occasional conformity. The State censer of Diana remained empty and the uncompromising Christian carried her clear, free conscience to the scaffold, and died without a blot upon her escutcheon, or a stain upon her honour. And mark, it is vain to deny that it was this heroism of constancy that broke down the power of an established paganism, as it never would have been broken down if Christianity had consented to weak compromises. The clear dictates of conscience are the beliefs which require and deserve to be supported, even by the awful final argument of martyrdom. At the same time, we must fairly and frankly recognise that even then all Christian people did not take the same view as to what conscience demanded, and many people who would never have abjured the faith did, for the sake of what they would have called, I think, peace and social harmony, feel justified in doing things which to others were doubtful, if not criminal. So far I have been rather stating principles than dealing with the practical difficulties of their application. But I do not want to deny or to ignore those difficulties. There are plenty who say, These principles are possible of application in the Church, but impracticable in the State. The great thing we need in the State is a modus vivendi. If the Daniels of Society insist upon their own personal convictions against the settled judgment of the general citizenship, Society becomes impossible. There must be give and take. The majority must rule, and the minority must accept its ruling, and cheerfully submit. To that statement of civic duty there is clearly something to be added. It becomes the problem of a wise State not to intrude into that sanctuary where a mans religious beliefs have their being, and not to seek to compel him to give direct sanction and support to what he believes to be error and falsehood. Of course, this is a modern principle of civic life. In Mr. Morleys classic discussion of compromise he has some very caustic things about the theory of what he calls the plenary inspiration of majorities and the House of Commons view of human life. We are familiar with the idea. If a man happen to be intellectually and spiritually built so that he is in a permanent minority in this country, he may, therefore, be compelled to contribute financial aid to institutions against which his most sacred convictions hourly protest. Political attempts to outrage religious convictions are few and far between, and, despite recent experience, they will become less and less frequent until it is recognised, as it must be recognised some day, that what is impolitic is not the resistance of the individual to laws that outrage his conscience, but the action of the State that can endeavour to put such laws into operation. But, men and women, there remains a larger and nobler cause to plead. The religion of Jesus Christ is the religion of no compromise. In this sense I mean: He asks all or nothing. Paganism would have given Him a place in the Pantheon among all other deities. It is impossible; He will accept no divided loyalty. When He speaks He expects to be obeyed. Lord, suffer me first to do this or that. No, no; Christ first, and this or that afterwards. No master was ever so exacting. The half-and-half life may succeed here and there; it is a deadly failure in Christianity. Christs service is to command our uncompromising support. No man ever made his mark as.a Christian who was not out and out. Put on, said Paul, the whole armour of God. To wear one piece of the harness, or two, is to invite failure, and it is to play at Christianity. Christs will–the whole of it; Christs teaching–the whole of it; Christs blessed gift of life–pardon, sanctification, redemption, all He has to give and all He stoops to ask–the whole of it. No compromise. That is Christianity. God give us grace to seek Him and serve Him with all our heart. (C. S. Horne, M. A.)
The house of Rimmon; or, questionable conduct
What is related in the context concerning Naaman may help us in some measure to account for these words. He does not appear to be a thorough-going, substantial, steady character; on the other hand, he is turned about by every wind. After having expressed his unqualified contempt of the waters of Israel, which he had no occasion to do, in a very short time he professes such attachment to the soil of Israel, that he begs two mules burden of it to carry home with him, which is equally unreasonable. Surely, then, the man who could thus fly from one absurd extreme to another, in obedience to mere impulse, was not one from whom we should have expected great consistency of conduct. We should have expected the very reverse; we should have expected him to be weak, changeable, and undetermined–professing the highest reverence for God, and yet doing what he feared God would not approve of. Possibly the prophet made allowances for him on this account; he knew something of the instability of his character, still, he would hope the best concerning him; hence, instead of reading him a lecture upon the necessity of firm, consistent, uncompromising adherence to duty, he simply said, Go in peace, trusting, perhaps, that as he became more enlightened in Divine truth, his loyalty to it would increase in proportion. There is a time to speak and a time to be silent; and no man needs to understand this more than Gods prophet; for even the most excellent speech, if spoken at an inopportune moment, may produce a certain amount of positive harm. The conduct of Naaman was to some extent excusable. Had it not been so, it is not probable that the prophet would have said, Go in peace.
1. He was but imperfectly enlightened in Divine truth. This must have been the case; for he was a benighted heathen upon whom the light of knowledge was only beginning to dawn. We read of no one about his person who could have instructed him, except, indeed, the little captive maid who dwelt in his house; but it is not very likely that she had the power to teach him a great deal, and it is still less likely that she had the opportunity of doing so. When a heathen is converted to Christianity in our own day, the missionary is not so sanguine as to hope to find him at once a fully developed Christian. He is glad to witness the beginning of the Divine life in his heart; he despises not the day of small things; he is content, if by months, or even years, of diligent instruction, he will grow into anything like the full proportions of Christian manhood. But we may look nearer home. When an aged sinner, who has all his lifetime been accustomed to do evil, comes under the saving influence of the gospel, we hardly expect great things from him. We know the terrible power of vicious habits, especially such as have been long contracted, and the immense difficulty with which they are overcome. Consequently we excuse divers imperfections in him which we should have deemed unpardonable under different circumstances. We need not wonder, therefore, that the prophet, while really disapproving of Naamans conduct, should be disposed to say at the time, Go in peace.
2. It may be that Naamans patriotism led him to speak thus. In spite of certain shortcomings he was unquestionably 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. It appears that he was, in fact, the king of Syrias right-hand man. By his wisdom in counsel and bravery in battle, he had saved his country from the power of its enemies. His services were therefore essential to the well-being of his nation. But it is just possible, that by refusing to accompany the king into the house of Rimmon, he would have disqualified himself in the eye of the law for the post which he held. He may have reasoned thus: If I decline to take part in this trivial ceremony, this bowing down in the house of Rimmon, I shall deprive myself of all my power to serve my country; and what real advantage after all will the truth gain by my consigning myself to a life of obscurity? Will it not be far better for me to retain my position–influence–power, when it can be done at so small a sacrifice, and employ them in promoting the welfare of my people and the interests of truth? To a man in his circumstances, I think such thoughts as these would have naturally suggested themselves. Be it observed, however, that though Naaman may have been excusable, in consequence of the peculiarities of his condition, still you must not rashly conclude that all others are excusable, who may adopt a similar policy. The Jesuits hold that no act is blameworthy by which their own sect may be served. No matter how unjustifiable the act may be in itself, the object secured is a sufficient set-off, The end, they say, sanctifies the means. This is a most pernicious doctrine. Moreover, the conduct of Naaman himself, though excusable, was nevertheless extremely dangerous.
3. By going into the house of Rimmon, he might have relapsed again into idolatry. He might have been gradually, and almost unconsciously, led to give over sacrificing to Jehovah, and think of calling upon no other god than Rimmon, his old and first love. We have seen men who had indulged for years in certain vicious habits, mustering sufficient courage to renounce them at once and for ever. By one tremendous effort they broke their bonds asunder, and reached the vantage-ground of liberty. But these invariably found, that their safety lay in avoiding their former associates, their former haunts, their former ways, everything, in fact, that might have tempted them to fall back into their old sins.
4. By going into the house of Rimmon he set a bad example before others. He occupied a high position, he was popular among his countrymen, he was looked up to as a man of sterling worth and blameless conduct. It would have been impossible to estimate the influence he must have wielded, he could have had no conception of it himself, people whom he had never known, never seen, never heard of, watched his movements and copied his example. Have you ever thought of the responsibility by which power is ever accompanied? No matter how trivial, how insignificant, the power may be, there always attaches to it a certain amount of responsibility.
5. Let us, therefore, dwell upon the following subject:–The evil of following a questionable course of conduct. I do not merely affirm that it is wrong to do what is positively bad–what is considered wicked by universal consent, but I maintain that it is wrong to do that concerning which we have any misgivings, that which we only suspect to be evil, that respecting which the heart entertains but a vague dissatisfaction. Consider that–
(1) It degrades the conscience. That conscience of yours is a sacred trust, a precious inheritance; and no sacrifice should be deemed too great to be made for its preservation. A good conscience is better than gold, better than power, better than fame, for it puts man on a level with the angel, directs his steps in perplexity, and strengthens him to endure sorrow; while a bad conscience makes man a demon, leaves his ruthless passions without a curb, and ultimately sinks him down to the lowest hell. That man is utterly lost whose goodness is altogether dependent upon external influences, who has within him no sense of justice and honour by which to shape his conduct. This, however, is precisely the state in which men with depraved consciences find themselves. The law of the land, public opinion, worldly interest–these are the only cheeks upon his vices. But I would give little for the restraint of law, or of public opinion, or of worldly interest; for there are innumerable circumstances in which they can exercise no power whatever. What is it, then, that degrades the conscience? This must be a question of unspeakable importance. I should like, therefore, to give it a straightforward answer. The conscience is degraded when its judgments are spurned, when its voice is silenced, when its reproofs are softened down. And no one does this more effectually than the man who knowingly pursues a course of conduct whose righteousness is questionable.
(2) It weakens the moral power. True strength–real power–of whatever kind it may be, ought to be coveted. Weakness is no advantage, either to yourself, or to the world at large. Hence the apostle said, Quit you like men, be strong. In what sense? Bodily?–intellectually? Doubtless the apostle appreciated strength in both senses. But he referred in these words to a nobler strength–moral strength–which is after all the true strength of a moral being, and without which he is the embodiment of weakness itself. When Martin Luther faced the great Council at Worms, and declared, at the peril of his life, that he would not recant one iota of the principles of the Protestant Reformation, he displayed his moral power. This is at once the grandest and the mightiest power which man can possess. In proportion as we have it are we great; in proportion as we lack it are we small, worthless, and despicable. Now, mark! your going into the house of Rimmon, your doing things which are not strictly right, is sure to paralyse your moral nature. The thought of this will haunt you when you least expect it; the consciousness of it will make you feel powerless when you need most to be strong.
(3) It hampers spiritual aspirations. This is the worst thing of all about it. Man has been created in Gods image; his soul is a temple for the Holy Ghost to dwell in; he is satisfied–content–happy, only as he is able to hold communion with the Infinite. (D. Rowlands, B. A.)
Worldly conformity
This portion of Scripture is often misunderstood. It is thought by many that Naaman asks permission to offer some measure of worship to Rimmon while he mainly worshipped Jehovah; and that the prophet grants his request. An examination of the passage will, however, set it in a different light.
1. Naaman came to Elisha as an idolater and a leper. The miracle by which he was cleansed made such an impression upon him, that he became a convert to the Jewish religion, and he asked from the prophet permission to take two mules burden of earth from the land of Israel, as possessing superior sanctity, to build therewith an altar, as is generally supposed, in his own country, declaring his resolution to offer neither burnt-offering nor sacrifice unto other gods, but unto the Lord. It is very evident that Naaman does not ask permission to worship Rimmon, for he had lust asserted that he would henceforth offer no sacrifice to any god, but the Lord. And we may observe that our translators have marked their sense of the passage, by using two different words in our text to express Naamans act, and his masters: When my master goes to worship, and I bow myself, an interpretation of which the original is susceptible, so that he asks no permission, in their opinion, to worship Rimmon. It seems that it was Naamans duty to attend the king of Syria when he went to pay his idol homage, and as the king leaned upon him with his arm upon his shoulder, and bowed very low, he could not well avoid bending his own body with the king. And he meant to ask, whether, if he did this out of duty to his master, and not of reverence to the idol, he should commit sin. It showed great tenderness of conscience in him. If the same question were put to us, we should say that it would depend very much upon circumstances whether it would be right or wrong for Naaman to do this. Elisha said unto him, Go in peace, that is, Do as you have said, and you will not sin. Was not the prophet right in this decision? There was a precisely similar question in the apostles days. The meat in the markets had generally been offered before some idol, then taken away and sold, and it became a matter of scruple whether a Christian might eat of that meat. St. Paul decided the question just as Elisha did a similar one. If any ate of it without intending to honour the idol at all, there was no sin in eating; but if their act was considered as sanctioning idolatry, they were to abstain. There are cases of a similar nature occurring in the present day, that may be similarly settled. A Christian traveller sometimes gains admission to a mosque, but is required to put off his shoes at the entrance; now he does not consider that as sanctioning Islamism, nor does his guide suppose that he has changed his religion thereby; therefore, there is no sin in it.
2. But there is another explanation of our text which may be more satisfactory, though that already given seems conclusive. We need not consider Elishas answer as at all deciding Naamans question. He saw, perhaps, that Naaman was already doubtful as to the expediency of the thing; he knew that his heart was, in the main, right, and he may have preferred to leave him to the teachings of his own conscience, as he became more enlightened, rather than to give him a solution of his scruples. And therefore he may have waived the question, bid him go in peace, and not trouble himself for the present in the matter. Now, taken in this view, it is easy to justify the prophets answer. Some regard must be had, in unfolding truth, to the state of the inquirers mind. The natives of Hindostan, for instance, are divided into castes. If the missionaries were to insist at the outset on the entire renunciation of caste, they could do nothing, and therefore they prudently say but little upon the subject, and gain the beliefs of their converts to the great truths of Christianity, trusting that they will gradually renounce caste, as indeed they do, But it would be a very different thing to attempt to introduce caste into a Christian country. There was a like state of things in the apostles days. Many of the Jewish converts were strongly attached to their old Jewish rites. They believed in Christ, and yet kept the laws of Moses. Now the apostles allowed them to go on in their customs, and to become gradually weaned from them, and did in effect say to them as Elijah did, Go in peace. But when the question was, whether the Gentile converts should come under Jewish rites, every apostle was opposed to it. Let none call this a time-serving doctrine, nor condemn the prophet for not as decidedly refusing Naamans request. Let none say that the whole truth should be told, and that every man must come up at once to the standard of duty. The whole truth must, indeed, be told, but some regard must be had to the order and mode of telling it, as our Lord has taught us in saying, that new wine must not be put into old bottles. We do not let in the full blaze of noon on the eyes of one just recovering his sight. Religion has its milk for babes and its strong meat for men. When a city is besieged, the first point is to gain the chief defences, and the besiegers do not stop to carry every private house that may contain an enemy, but press on and seize the fortress first, and then proceed to take other posts in detail. So Elisha was satisfied for the present with having gained the citadel of Naamans heart, and expected that he would gradually yield in everything to the truth.
3. We may learn from our text, so explained, some useful lessons on the subject of worldly conformity. What Rimmon, Baal, and Belial were to ancient believers, the riches, honours, and pleasures of the world are to Christians. The only safe guide in the matter is a heart filled with the love and the Spirit of God. Elisha left Naaman to this guidance, and God leaves the Christian to the same. If we love God supremely, we shall be in no danger of loving the world too much; and if we love our fellow-men, we shall not embitter them against religion by any fanatical austerity.
4. We may learn, again, from our text, that no Christian can always judge how far his fellow-Christian may go in conformity with the world.
5. And finally, while we are charitable in our judgment of others, we ought to be strict in watching against worldly conformity in ourselves. (W. H. Lewis, D. D.)
Bowing in the house of Rimmon
Peculiar characteristic of the Bible that its claims upon us are of a sovereign order. We may dispute its authority. But friends and foes alike confess that the Bible makes pretensions which other books fail to make or to sustain in anything like the same degree. Those who assail the Scriptures say that this very claim is their weakness. They point to commands which they allege are immoral or unjust, and which yet, they say, are asserted to have come from God, and they ask how can the Book be inspired which lends its sanction to immorality and injustice. And it must be admitted that the apologists of the Bible have not always been wise in their defence. They have treated every part of Scripture alike. They have not been careful to distinguish between what the Bible narrates and that which the Bible authorises. These remarks apply directly to the narrative in my text. Here we find Naaman making an excuse, it is said, for dissembling his religious convictions, and Elisha accepting the plea. Naaman is convinced that Jehovah is the true God, and will worship Him, but is not prepared to make any sacrifice for his faith. To bow in the house of Rimmon is the condition on which he retains rank and honour and his masters favour, and the prophet does not forbid the outward act o| idolatry. What is this but to open a wide door for every species of dissimulation, and to make expediency, not truth, the rule of conduct? Now, to state the question thus is to answer it to every honest mind. But to state the question thus is not to state it fairly.
1. In the first place, even if Elisha did not accept Naamans plan, it would not follow that he was right. An inspired prophet was not equally inspired at all times. Except when he distinctly claims to speak as a messenger of God, there is no reason to suppose that any Divine sanction attaches to his words (St. Peter publicly rebuked by St. Paul).
2. But in the next place, did Elisha accept Naamans plea? The evidence turns entirely upon Elishas answer: Go in peace. These words, it is said, do give the permission which Naaman craves. But is it so? These words do not imply all that they may seem to our western ears to imply. They are the common form of Oriental leave-taking. Sometimes, it is true, in Holy Scripture, the phrase means something more than Farewell, conveys apparently the further notion of approbation. (Instances: Exo 4:17-18; Jdg 18:6; 1Sa 1:16-17.) And we know how in the New Testament our Lord has given a sanctity to the phrase (Mar 5:34; Luk 7:50). Such words in His lips were more than valedictions; they were benedictions also. But in the Old Testament they would have no such fulness of meaning. On the part of Elisha they do not necessarily express even acquiescence in the conduct which Naaman was seeking to excuse. They may have been little more than a courteous dismissal. Hence he would not sanction Naamans want of consistency on the one hand, nor condemn it on the other. He declines the office of judge. He leaves conscience to do her work. Elijah would have thundered in his ears, If the Lord be God, then follow Him; but if Baal, then follow him. Elisha says, Go in peace. The prophet saw Naamans weakness, but he saw also Naamans difficulty. Put the worst construction upon his words, and you will say he evades the question. Put the best, and you will say he exercises a wise forbearance.
4. But a question remains which may fairly be asked: how far is Naaman to be excused in urging the plea which he urges in the text for compliance with an idolatry which he professed to have renounced? If we would judge a righteous judgment we shall not judge Naaman by a light and according to a standard which he did not possess. We shall look fairly at his circumstances, we shall consider his opportunities. The miracle had deeply impressed him. He vows that henceforth he will worship no God but Jehovah. Doubtless he was perfectly honest in the expression of his convictions. He intended to make no secret of them; for he was prepared to build an altar to Jehovah. He was even alive to the inconsistency of his conduct; he felt that he was asking an indulgence for what he could not wholly justify–The Lord pardon thy servant in this thing. But we see also that superstition mingled with his faith. He thought that one place was holier than another. The soil of Israel must, he thought, be holier than the soil of Syria; and so he will have two mules burdens of earth of the prophets that he may build an altar to Jehovah. It is not from such a man that you could look for clear insight or heroic resolution.
5. But another and different question is suggested to us by this history. How far is Elishas conduct a guide for those who go as missionaries to the heathen now? (1Co 8:10-11). Here we have the broad principle of truth and charity which Elisha had not the knowledge, even if he had the courage, to lay down. But Naaman had no weak brother to be offended by his conduct. And the mighty, overpowering motive, for whom Christ died–Naaman knew nothing of this. Naaman had not heard, Elisha had not heard of One Who being in the form of God, etc. (Php 2:6-30 that He might breathe into them something of His own spirit of self-sacrifice; that He might teach them to take up their cross daily and follow Him. (The Dean of Peterborough.)
There are no little sins
Some suppose that Naaman referred to the past; that when he said, In this thing the Lord pardon thy servant, he entreated forgiveness of what he now saw was criminal; and that when the prophet answered, Go in peace, he announced the pardon entreated; but to this view of the case there is a serious objection. To avoid it, therefore, others conclude, and with them I fully concur, that Naaman spoke prospectively, and that the prophet, aware of Naamans conviction, that bowing with the king in the house of Rimmon was wrong, left it to produce its effect; assured, that by the grace of God, he would soon see that idolatry must be totally abandoned, and that he who would serve God acceptably, must abstain from the appearance, as well as the reality of evil. Incorrect views of the evil of sin are, however, still entertained by those whose minds are altogether unenlightened; or only, as was most probably the case with Naaman, partially illuminated. Every attempt to extenuate sin discovers great depravity. You do not proceed thus as to trespasses against yourselves and society. Does a man take away, without authority, a part of your property? You do not call it a mistake, or a misappropriation, but a theft. Yes, in such cases you are sagacious in discerning, and inexorable in judging; you make no allowance for the suddenness of surprise, or the power of temptation; a single failure convinces you of the absence of moral principle, and is deemed sufficient to blast the reputation–to destroy the character of him who discovers it. But, I ask, are you thus eagle-eyed, jealous, and rigorous, as to sins against God? Let the expressions current among us furnish a reply. Is a man proud? He is said to maintain his proper dignity. Is he full of wrath? It is said, the things he suffered were enough to make him angry. Is he profane? It is said, he has contracted an unfortunate habit. Does he eat and drink to excess? It is said, he lives rather too freely.
I. That many acts which men account little, have been visited with signal expressions of Gods displeasure. Why, for instance, were Ananias and Sapphira struck dead? It was in each case for a single act of equivocation! Why was a prophet devoured by a lion? because he yielded to the solicitations of another prophet, to eat and drink, instead of pursuing his way? Why were forty-two young persons torn in pieces by bears? because they mocked Elisha! Why was an Israelite stoned to death? because he gathered sticks on the Sabbath Day!
II. To assign some reasons for the Divine procedure. And be it remarked,
1. That an act in itself inconsiderable, may indicate the existing state of feeling as clearly as one that is more palpable. As the motion of a leaf shows the quarter from which the wind blows, as certainly as the agitated branches of an oak, so you may gather any ones dislike, though he does not strike you, or abuse you, or attempt insidiously to destroy your reputation.
2. That a sinful act is not isolated and alone, but is commonly the commencement of a series of iniquities. So it is in reference to the individual. Sins, says Henry, are like circles in the water, when a stone is thrown in; one produces another. Gehazi committed the sin of avarice,–this urged to the sin of fraud; and the sin of fraud prepared for the sin of falsehood. Cain cherished the sin of unbelief,–this gave rise to the sin of anger; and the sin of anger issued in the sin of murder. One leak may sink a vessel;–one spark may explode a fortress;–one wound may kill the body;–one lust may damn the soul!
3. That every sin is inimical to the character and government of God. A common and sound principle of judgment has determined that the guilt of an act depends, in part, on the object at which it is aimed. To strike a beast wantonly is inhuman–to strike a father is parricidal–to strike a king is traitorous, and, by the consent of nations, merits death. Against thee, O Lord, against thee only have I sinned, and done this evil in thy sight.
III. To trace the bearings of this subject on our knowledge and practice.
1. The subject casts a revealing light on the future punishment of the wicked.
2. The subject urges on us faith in Christ, and habitual dependence on Divine influence.
3. The subject demands the cultivation of Christian delicacy. This is easily distinguished from hypocritical scrupulosity; the one regards great things, the other all things the one is accompanied by bitterness, the other by kindness of spirit; the one is merely public, the other is secret also; the one is transient and occasional, the other regular and habitual.
IV. This subject should stimulate us to the employment of every counteractive and every preventive of sin. Some of you are in possession of means of usefulness, which God has greatly owned and blessed. As heads of families, walk before your households with a perfect heart, and train up your children in the nurture and admonition of the Lord. As teachers of the young, aim diligently and devoutly to lead them to Him, who gathers the lambs with his arm, and carries them in his bosom. As visitors of the ignorant,–the poor,–the destitute, show with affection, faithfulness, and zeal, how they may become rich in faith, and heirs of the kingdom of heaven. And consecrating your time, your talents, your property, your influence, to the cause of God, go forward, until the curse shall be removed, and righteousness and praise spring forth before all nations. (C. Williams.)
The new convert and idolatry
On Naamans bowing in the house of Rimmon, and Elishas non-interference (2Ki 5:18-19), Dean Farrar writes thus: Elishas permission must not be misunderstood. He did not hand over this semi-heathen convert to the grace of God . . . The position of Naaman was wholly different from that of any Israelite. He was only the convert, or the half-convert, of a day . . . To demand of one who, like Naaman, had been an idolater all his days, the sudden abandonment of every custom and tradition of his life, would have been to demand from him an unreasonable, and, in his circumstances, useless, and all-out impossible self-sacrifice. The best way was to let him feel and see for himself the futility of Rimmon-worship . . . But the general principle that we must not bow in the House of Rimmon remains unchanged.
Conscientiousness
Von Zealand, Frederick the Greats finest general, was a Christian although his Royal master was a scoffer. One day he was making his coarse jokes about the Saviour, and the whole place rang with guffaws of sympathetic laughter; and it was too much for old Von Zealand. Standing up amid the hush of the Court flatterers and parasites, shaking his grey old head solemnly he said: Sire, you know I have not feared death. I have fought and won thirty-eight battles, but I am an old man, and shall have soon to go into the presence of a greater than thou, the Mighty God who saved me from my sin, the Lord Jesus Christ, against whom you blaspheme. Sire, I cannot stand to hear my Saviour spoken of, as thou hast spoken of Him. I salute thee, sire, as an old man who loves the Saviour, on the edge of eternity. Then he sat down. Frederick, with a trembling voice, replied, General, I beg your pardon, I beg your pardon. The company dispersed in silence, and the king that night reflected as he had never done before on the King of kings whom his brave general reverenced as his Saviour. (Life of Faith.)
True to conscience
Our late Queen, Victoria the Good, once noticed a sergeant of the Scots Guard drilling one of the Duke of Connaughts children, and being pleased with him she invited the sergeant to appear at some private theatricals. The sergeant hesitated, and then asked if Her Majesty would graciously allow him to decline, for the theatre had been a snare to him in the past. The Queen agreed at once, and said she liked to have about her men who kept to their convictions, and shortly afterwards sent him a token of royal favour.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 18. In this thing the Lord pardon thy servant] It is useless to enter into the controversy concerning this verse. By no rule of right reasoning, nor by any legitimate mode of interpretation, can it be stated that Naaman is asking pardon for offenses which he may commit, or that he could ask or the prophet grant indulgence to bow himself in the temple of Rimmon, thus performing a decided act of homage, the very essence of that worship which immediately before he solemnly assured the prophet he would never practise. The original may legitimately be read, and ought to be read, in the past, and not in the future tense. “For this thing the Lord pardon thy servant, for that when my master HATH GONE into the house of Rimmon to worship there, and he HATH LEANED upon mine hand, that I also HAVE BOWED myself in the house of Rimmon; for my worshipping in the house of Rimmon, the Lord pardon thy servant in this thing.” This is the translation of Dr. Lightfoot, the most able Hebraist of his time in Christendom.
To admit the common interpretation is to admit, in effect, the doctrine of indulgences; and that we may do evil that good may come of it; that the end sanctifies the means; and that for political purposes we may do unlawful acts.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Rimmon; a Syrian idol, called here by the LXX. Remman, and Act 7:43 Remphan.
On my hand; or, arm, as that word sometimes signifies, both in Scripture and other authors; or, shoulder; upon which the king leaned, either for state or for support. Compare 2Ki 7:2.
When I bow down myself in the house of Rimmon; not in honour to the idol, which I do here, and shall there, openly renounce; but only in compliance with the kings infirmity and conveniency, who cannot well bow if I stand upright. The Lord pardon thy servant in this thing: because there seemed to be an appearance of evil in this action, though done with an honest mind, he desires the prophets prayers that God would not charge it upon him as idolatry nor be displeased with him for that practice.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. goeth into the house of RimmonaSyrian deity; probably the sun, or the planetary system, of which apomegranate (Hebrew, Rimmon) was the symbol.
leaneth on my handthatis, meaning the service which Naaman rendered as the attendant of hissovereign. Elisha’s prophetic commission not extending to any but theconversion of Israel from idolatry, he makes no remark, eitherapproving or disapproving, on the declared course of Naaman, butsimply gives the parting benediction (2Ki5:19).
2Ki5:20-27. GEHAZI, BY ALIE, OBTAINSA PRESENT, BUT ISSMITTEN WITH LEPROSY.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
In this thing the Lord pardon thy servant,…. Which he next mentions, and on account of which he desires the prayers of Elisha for him, as the Vulgate Latin version; or it may be, this is a prayer of his own, put up at this time to the true Jehovah, in whom he believed:
that when my master: meaning the king of Syria:
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; the house of Rimmon was a temple of an idol of that name; what idol it was is not easy to say; the Septuagint version calls it Remman, thought by some to be the same with Remphan, Ac 7:43, a name of Saturn, said to be given him from a Greek word, which signifies to “wander” q, he being placed among the wandering stars in the supreme heavens; which is not likely, for the word is certainly of a Syriac signification, and comes either from , which signifies “high”, and so the same with Elioun, the Phoenician deity, called the most high r; or, as “Rimmon” is used for a pomegranate, this is thought to design the Syrian goddess, to whom this sort of fruit was sacred; or Juno, whose statue, in her temple at Mycenas s, had a pomegranate in one hand; or rather this Rimmon was Jupiter Cassius, so called from Mount Cassius, which divided Syria from Egypt, who is painted with his hand stretched out, and a pomegranate in it t; and may be the same with Caphtor, the father of the Caphtorim, Ge 10:14 who might be deified after his death, their names, Rimmon and Caphtor, being of the same signification u. But be this deity as it may, it was worshipped by the Syrians; and when the king of Syria went in to worship, he used to lean upon the hand of one of his officers, either being lame, or for state sake, in which office Naaman was; and his request to the prophet, or to the Lord, is, not for pardon for a sin to be committed; nor to be indulged in his continuance of it; not to worship the idol along with his master; nor to dissemble the worship of it, when he really worshipped it not; nor to be excused any evil in the discharge of his post and office; but for the pardon of the sin of idolatry he had been guilty of, of which he was truly sensible, now sincerely acknowledges, and desires forgiveness of; and so Dr. Lightfoot w, and some others x, interpret it; and to this sense the words may be rendered,
when my master went in to the house of Rimmon to worship there; which was his usual custom; and he leaned on my hand, which was the common form in which he was introduced into it:
and I worshipped in the house of Rimmon, as his master did, for the same word is used here as before;
in as much, or seeing I have worshipped in the house of Rimmon, have been guilty of such gross idolatry:
the Lord, I pray, forgive thy servant in this thing; the language of a true penitent.
q A “vagari”, Hesychius. r Vid. Selden. de Dis Syris Syntagm. 2. c. 10. s Pausan. Corinthiac. sive, l. 2. p. 114. t Achilles Tatius, l. 3. Vid. Reland. Palestin. Illustrat. tom. 2. p. 934. u See Clayton’s Origin of Hieroglyphics, p. 113. w Works, vol. 1. p. 86. x Vid. Quenstedt. Dissert. de. Petit. Naaman. sect. 21, 22.
Fuente: John Gill’s Exposition of the Entire Bible
(18) In this thing.Touching this thing (but in at the end of the verse). The LXX. and Syriac read, and touching this thing, an improvement in the connection.
To worship.To bow down (the same verb occurs thrice in the verse).
The house of Rimmon.The Assyrian Rammnu (from rammu, to thunder). One of his epithets in the cuneiform is Rmimu, the thunderer; and another is Barqu (=Briqu), he who lightens. Rimmon was the god of the atmosphere, called in Accadian, AN. IM (god of the air or wind), figured on bas-reliefs and cylinders as armed with the thunderbolt. His name is prominent in the story of the Flood (e.g., it is said Rammnu irmum, Rimmon thundered); and one of his standing titles is Rhiu (he who deluges). The Assyrians identified Rammn with the Aramean and Edomite Hadad. (Comp. the name Hadad-rimmon, Zec. 12:11; and Tabrimon, 1Ki. 15:18.) A list of no fewer than forty-one titles of Rimmon has been found among the cuneiform tablets.
Leaneth on my hand.A metaphor denoting the attendance on the king by his favourite grandee or principal adjutant. (Comp. 2Ki. 7:2; 2Ki. 7:17.)
When I bow down myself.An Aramaic form is used. The clause is omitted in some Hebrew MSS.
The Lord pardon thy servant.Naaman had solemnly promised to serve no god but Jehovah for the future. He now prays that an unavoidable exceptionwhich will, indeed, be such only in appearancemay be excused by Jehovah. His request is not, of course, to be judged by a Christian standard. By the reply, Go in peace, the prophet, as spokesman of Jehovah, acceded to Naamans prayer. Naaman durst not profess conversion to the foreign cultus before the king, his master; so he asks leave to go on assisting at the national rites (Reuss).
The Lord pardon.In the current Hebrew text it is the Lord pardon, I pray. The LXX. appears to have had the same reading; but very many MSS. and all the other versions omit the precative particle. It is, however, probably genuine.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. Pardon thy servant Here is truly an example of one asking pardon, or at least apologizing, for an offence he is yet to commit. But the peculiar nature of the offence is to be taken into consideration, and it must not be assumed that Elisha sanctioned his purposes. See on 2Ki 5:19.
My master The king of Syria.
Goeth into the house of Rimmon The temple erected in honour of this Syrian deity, and in which the idol was pompously worshipped. This is the only scriptural mention of this Syrian deity, but traces of the name appear in Tabrimon (1Ki 15:18) and Hadadrimmon Zec 12:11. As to the origin and signification of the name no settled opinion can well be formed. As Rimmon ( ) signifies a pomegranate, some have thought this deity was the emblem or personification of some fertilizing principle in nature, and hence presenting a relic of the ancient tree-worship of the East. Others take Rimmon to be “the abbreviated form of Hadadrimmon, Hadad being the sun-god of the Syrians. Combining this with the pomegranate, which was his symbol, Hadadrimmon would then be the sun-god of the later summer, who ripens the pomegranate and other later fruits, and, after infusing into them his productive power, dies, and is mourned with the ‘mourning of Hadadrimmon in the valley of Megiddon.’” Zec 12:11. But Selden, Gesenius, and others, derive the word from the root , or , to be high, and understand it as the name of the supreme Syrian god, the “most high.”
He leaneth on my hand That is, Naaman attended the king when he went to worship, and assisted him when necessary in the performance of peculiar ceremonies.
I bow myself As it had been one duty of Naaman, as the king’s adjutant, to accompany his master into the temple of Rimmon, he had, of course, been accustomed to show all proper respect and reverence for the place and the worship. When his master bowed, he bowed; and now when he returns to his master he expects to be required to perform the same service still. He wishes to be a loyal subject and servant of his king, but he cannot truly worship Rimmon. He hopes, therefore, to be excusable, if, as a loyal subject, he submits to go through the mere forms of service which his king requires, but does not allow his heart to engage in the idol-worship.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Ki 5:18. In this thing the Lord pardon thy servant, &c. Rimmon, the great idol of the Phoenicians, is by many thought to have been the sun. There seems to be no doubt that some of the planets at least were worshipped under this name. As Naaman in the preceding verses has declared that he will worship no other god than Jehovah, there seems to be much plausibility in that translation of this verse which has been given by some learned men, and approved by many: In this thing the Lord pardon thy servant, that when my master went into the house of Rimmon to worship there, and he leaned on my hand, and I bowed myself in the house if Rimmon; when I bowed down myself the house of Rimmon, the Lord pardon thy servant in this thing. This is reasonable; but certainly the incongruity would be great, if Naaman, who had just before declared his renunciation of idolatry, should now confess his readiness to relapse into the same crime, and desire God’s pardon for it before-hand; whereas, to ask pardon for what he had done amiss, and to desire the prophet’s intercession with God in that behalf, argued a mind truly sensible of his former transgression, and very much resolved to avoid it for the future: and accordingly it is supposed, that upon his return home he refused to worship Rimmon any more, and was thereupon dismissed from being general of the king’s forces. Houbigant, however, is strongly of opinion, that Naaman pleads for permission to attend his master the king of Syria, merely in a civil capacity, to the temple of Rimmon; which he thinks might well be allowed, while he publicly professed himself a worshipper of the God of Israel, and offered up sacrifices and burnt-offerings only to him. The reader will find much in Calmet and Roque upon the subject, as well as in Houbigant’s note on the place. The first interpretation has also the countenance of the learned Dr. Lightfoot.
REFLECTIONS.He who turned away in a rage, now convinced by experience, returns with humility and gratitude to acknowledge the mercy that he had received.
1. He solemnly confesses his faith in Israel’s God, as the only Jehovah, and, renouncing all his idols, resolves henceforth to offer sacrifice to no other God. Note; We then only truly know God, when, not by mere reasoning, but by blessed experience, we find his saving power exercised in our hearts.
2. He presses the prophet to accept a present from him, as the token of his gratitude; but this, though indigent, and able well to employ it for his poor pupils, he solemnly refuses; not as unlawful, but as inexpedient: it would be more for the honour of his God to shew a contempt of this world’s wealth. Note; (1.) Nothing so dishonourable in a prophet as the appearance of a mercenary spirit. (2.) Where the heart is fixed on a better portion, it can look on gold as dross.
3. He makes a two-fold request, with which the prophet complies. (1.) He begs two mules’ burden of earth, to build an altar to Israel’s God, henceforth his own. He looked on the land of Syria as polluted with idols; and now is as attached to the very earth of Israel, as he seemed before to despise it. Note; When the heart is turned to God, how differently do we regard every thing which relates to him! that which was our contempt or aversion, has now our warmest affections. (2.) He begs Elisha’s prayers for him, that his past idolatry might be pardoned: not that he might be permitted still, as our translation intimates, to bow in the house of Rimmon, in complaisance to his master. To such a gracious appearance the prophet cannot but give his approbation, and dismisses him in peace, as one accepted of God. Note; (1.) Past transgressions should be ever remembered and lamented. (2.) They are to be encouraged, who give gracious symptoms of real conversion to God.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 366
NAAMAN BOWING IN THE HOUSE OF RIMMON
2Ki 5:18-19. 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. And he said unto him, Go in peace.
THE operation of divine grace is uniform in every age and place: it makes a total revolution in the views and habits of the person in whom it dwells. See how it wrought on Naaman! Before he felt its influence he was full of pride and unbelief; and notwithstanding his request for the healing of his leprosy was granted, yet because it was not granted in the precise way that he expected, he would not comply with the directions of the prophet, but turned, and went away in a rage. But, when his leprosy was healed, and in conjunction with that mercy the grace of God wrought powerfully upon his soul, he returned with most heartfelt gratitude to the prophet, renounced his idol-worship, and devoted himself altogether to the God of Israel. At the same time however that he embraced the true religion, he made a request, which has been differently interpreted by different commentators; some vindicating it as illustrative of a tender conscience, and others condemning it as an indication of an unsound mind.
We think that great and learned men are apt to judge of particular passages, according as their own general views and habits of life incline them: those who are lax in their own conduct, leaning too much to a laxity of interpretation; and those who are strict in their principles, not daring, as it were, to concede to men the liberty which God has given them [Note: We conceive that few Christians in the world would have approved of the statement in Romans 14 if it had not been contained in the inspired volume.]. But we should neither abridge the Christians liberty, nor extend it beyond its just bounds: and we apprehend that the passage before us will assist us materially in assigning to it its proper limits, and will itself receive the most satisfactory interpretation when viewed according to its plain and obvious import.
We propose then to consider,
I.
The concession here made
We do not hesitate to call Elishas answer a concession. To regard it as an evasion of the question is to dishonour the prophet exceedingly, and to contradict the plainest import of his words. His answer is precisely the same as that of Jethro to Moses [Note: Exo 4:18.]; and must be interpreted as an approbation of the plan proposed to him. Let us consider then the true import of Naamans question
[Naaman proposed to continue in the king of Syrias service, and to attend him as usual to the house of Rimmon, the god whom his master worshipped: and as his master always leaned upon his arm on those occasions, (a practice common with kings at that time, even with the kings of Israel, as well as others [Note: 2Ki 7:2; 2Ki 7:17.],) he must of necessity accommodate himself to his masters motion, and bow forward when he did, in order not to obstruct him in his worship. This he proposed to do; and his communication of his intentions to the prophet must be understood in a two-fold view; namely, As an inquiry for the regulation of his judgment, and as a guard against a misconstruction of his conduct.
The case was certainly one of great difficulty, and especially to a young convert, to whom such considerations were altogether new. On the one hand, he felt in his own mind that he should not participate in the worship of his master; and yet he felt that his conduct would be open to such a construction. Having therefore access to an inspired prophet, he was glad to have his difficulty solved, that so he might act as became a servant of Jehovah, and enjoy the testimony of a good conscience.
Being determined, if the prophet should approve of it, so to act, he desired to cut off all occasion for blame from others. He knew how ready people are to view things in an unfavourable light; and that, if he should do this thing of himself, he might appear to be unfaithful to his convictions, and to have relapsed into idolatry: he therefore entered, as it were, a protest against any such surmises, and gave a public pledge that he would do nothing that should be inconsistent with his professed attachment to Jehovah.
In this view of the subject, his question was every way right and proper. The honour of God and the salvation of his own soul depended on his not doing any thing that should be inconsistent with his profession; and therefore he did right to ask advice: and lest he should by any means cast a stumbling-block before others, he did well in explaining his views and intentions beforehand. What terrible evils had well nigh arisen from the neglect of such a precaution, when the tribes of Reuben and of Gad erected an altar on the banks of Jordan [Note: Jos 22:9-34.]! On the other hand, what evils were avoided, when Paul explained his sentiments in the first instance privately to the elders of Jerusalem, instead of exciting prejudice and clamour by a hasty and indiscriminate avowal of them in public [Note: Gal 2:2.]! It is thus that we should act with all possible circumspection, not only avoiding evil, but abstaining as much as possible from the very appearance of it [Note: 1Th 5:22.]; and not only doing good, but endeavouring to prevent our good from being evil spoken of [Note: Rom 14:16.].]
The import of the answer given to it
[This answer is not to be understood as a connivance at what was evil, but as an acknowledgment that Naaman might expect the divine blessing whilst pursuing the conduct he had proposed. Can we imagine that Naaman at that moment saw the thing to be evil, and yet desired a dispensation to commit it? Did he, at the very moment that he was rejecting all false gods, and acknowledging Jehovah as the only true God, and determining to build an altar to Jehovah in his own country, and desiring earth from Jehovahs land to build it upon, did he then, I say, at that moment ask for a licence to play the hypocrite? and can we suppose that he would confess such an intention to Elisha, and ask his sanction to it? or can we imagine that Elisha, knowing this, would approve of it, or give an evasive answer, instead of reprobating such impiety? Assuredly not: the request itself, as made on that occasion, must of necessity have proceeded from an upright mind; and the prophets concession is an indisputable proof, that the request, made under those particular circumstances, was approved by him. Elisha saw that Naaman was upright: he knew that the bowing or not bowing was a matter of indifference in itself; and that, where it was not done as an act of dissimulation, nor was likely to be mistaken by others as an act of worship, it might be done with a good conscience; more especially as it was accompanied with a public disavowal of all regard for idols; and arose only out of the accidental circumstance of the king leaning on his hand at those seasons. In this view of the subject, the prophet did not hesitate to say to him, Go in peace.]
Such, we are persuaded, was the concession made. Let us now proceed to consider,
II.
The instruction to be gathered from it
The more carefully we examine this concession, the more instructive will it be found. We may learn from it,
1.
How to determine the quality of doubtful actions
[Many actions, such as observing of holy days, or eating meats offered to idols, are indifferent in themselves, and may be good or evil, according to circumstances. Two things, then, are to be inquired into, namely, The circumstances under which they are done; and, the principles from which they flow.
Had Naaman acted from a love to the world, or from a fear of man, his conduct would have been highly criminal: or, if by accommodating himself to the notions of the king he would have cast a stumbling-block before others, he would have sinned in doing it: but with his views, and under his circumstances, his conduct was wholly unexceptionable.
In this sentiment we are confirmed by the conduct of St. Paul. St. Paul, when taking Timothy with him as a fellow-labourer, circumcised him in order to remove the prejudices of the Jews, who would not otherwise have received him on account of his father being a Greek: but, when required to circumcise Titus, he refused, and would on no account give way; because a compliance in that case was demanded as a necessary conformity with the Mosaic law, which was now abolished. In both these cases he acted right, because of the difference of the circumstances under which he acted. So, when he became all things to all men, he acted right, as well in conforming to legal observances as in abstaining from them, because his principle was right [Note: Act 21:22-26 and 1Co 9:19-22.]: whilst Peter, on the contrary, sinned in a very grievous manner by conforming to the Jewish prejudices, because he acted from fear, and not from love. We do not mean to say, that every action which proceeds from a good principle, is therefore right; for, no principle, however good, can sanctify a bad action, though a bad principle will vitiate the best of actions [Note: See Hag 2:12-13.]: but an investigation of the principle from which an action flows, accompanied with an attention to the circumstances under which it is done, will serve as the best clew whereby to find what is really good, and to distinguish it from all specious and delusive appearances.]
2.
How to act in doubtful cases
[Circumstances must sometimes arise, wherein it is difficult to draw the precise line between good and evil: and in all such cases we shall do well to consult those, whose deeper knowledge, and exalted piety, and more enlarged experience qualify them for the office of guiding others. We are ourselves liable to be biased by passion or interest; and are therefore oftentimes too partial judges in our own cause. Another person, divested of all such feelings, can generally see more clearly where the path of duty lies. We shall always therefore do well to distrust ourselves, and to take advice of others [Note: See how the Church of old acted, Act 15:1-2.]: but, above all, we should take counsel of the Lord. He has promised, that the meek he will guide in judgment, the meek he will teach his way: and, though we are not to expect a voice from heaven to instruct us, or a pillar of fire to go before us, yet may we hope for such an influence of his Spirit as shall rectify our views, and be, in effect, an accomplishment of that promise, Thou shalt hear a voice behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left [Note: Isa 30:21.].
If, after much deliberation we cannot make up our minds, it is best to pause, till we see our way more clear. The commandments given us by God himself on this point, are very express: Let every man be fully persuaded in his own mind: Happy is the man who condemneth not himself in that thing which he alloweth; for he that doubteth is damned (condemned) if he eat, because he eateth not of faith: for whatsoever is not of faith, is sin [Note: Rom 14:5; Rom 14:22-23.]. But, if we are upright in our minds, and inquire of others, not to get a sanction to our own wishes, but to obtain direction from the Lord, we shall certainly not be left materially to err; and for the most part, we shall at all events enjoy the testimony of our own consciences, that with simplicity and godly sincerity we have had our conversation in the world [Note: 2Co 1:12.].]
3.
How to deal with tender consciences
[The prophet did not begin to perplex the mind of Naaman with nice distinctions; but, seeing the integrity of his heart, encouraged him to proceed; not doubting but that, as occasions arose, God himself would guide him into all truth. Thus should we also deal with young converts [Note: Rom 14:1.]: we should feed them with milk, and not with meat, which, on account of their unskilfulness in the word of righteousness, they would not be able to digest [Note: Joh 16:12; 1Co 3:2; Heb 5:11-14.]. There may be many things proper for them both to know and do at a future period, which, under their present circumstances, need not be imparted, and are not required. We should therefore deal tenderly towards them, being careful not to lay upon them any unnecessary burthen, or exact of them any unnecessary labours; lest we break the bruised reed, and quench the smoking flax: our endeavour rather must be to lift up the hands that hang down, and to strengthen the feeble knees, and to make straight paths for their feet, that the lame may not be turned out of the way, but may rather be healed [Note: Heb 12:12-13.]. This was our Lords method [Note: Mat 9:14-17.] and an attention to it is of infinite importance in all who would be truly serviceable in the Church of Christ.]
Lest this subject be misunderstood, we shall conclude with answering the following questions:
1.
May we ever do evil that good may come?
[No: to entertain such a thought were horrible impiety: and if any man impute it to us, we say with St. Paul, that his damnation is just [Note: Rom 3:8.]. But still we must repeat what we said before, that things which would be evil under some circumstances, may not be so under others; and that whilst the question itself can admit of no doubt, the application of it may: and we ought not either to judge our stronger, or despise our weaker, brethren, because they do not see every thing with our eyes [Note: Rom 14:3-6.]; for both the one and the other may be accepted before God, whilst we for our uncharitableness are hateful in his sight [Note: Rom 14:10; Rom 14:18.].]
2.
May we from regard to any considerations of ease or interest act contrary to our conscience?
[No: conscience is Gods vicegerent in the soul, and we must at all events obey its voice. We must rather die than violate its dictates. Like Daniel and the Hebrew youths, we must be firm and immovable. If a man err, it will never be imputed to him as evil that he followed his conscience, but that he did not take care to have his conscience better informed. We must use all possible means to get clear views of Gods mind and will; and, having done that, must then act according to our convictions, omitting nothing that conscience requires, and allowing nothing that conscience condemns. The one endeavour of our lives must be to walk in all good conscience before God, and to keep a conscience void of offence towards God and man.]
3.
May we on any account forbear to confess Christ?
[No: we must shew, before all, our love to the God of Israel, and our communion with his people. In every place where we go, we must erect an altar to our God and Saviour. If on any account we are ashamed of him, he will be ashamed of us; and, if we deny him, he will deny us. Nevertheless we are not called to throw up our situations in life, because there is some difficulty in filling them aright: we are rather called to approve ourselves to God in those situations, and to fill them to the glory of his name. We must indeed take care that we are not led into any sinful compliances in order to retain our honours or emoluments; but we must avail ourselves of our situations to honour God, and to benefit mankind.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
2Ki 5:18 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.
Ver. 18. In this thing the Lord pardon thy servant. ] He held it a sin then, and would have a dispensation for it, as it may seem. Young carpenters make many chips; so do young converts many faults, which God imputeth not. Let none by Naaman’s example plead an upright soul in a prostrate body, pretend Nathanael in the skin of a Nicodemus. The words may be taken of the time past, and so some read, The Lord be merciful unto me, for I have gone into the house of Rimmon. So the word is used in Psa 51:1 ; Psa 52:1 ; Psa 54:1 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Simmon. The Assyrian storm-god Ramman.
worship = bow down himself. leaneth. Compare 2Ki 7:2, 2Ki 7:17.
the LORD pardon = Jehovah pardon. Some codices add “I pray thee”, but marked “to be cancelled”.
Fuente: Companion Bible Notes, Appendices and Graphics
and he leaneth: This verse should probably, as many learned men have supposed, be read in the past, and not in the future tense: “In this thing the Lord pardon thy servant, that when my master went into the house of Rimmon to worship there, and he leaned on my hand, and I worshipped in the house of Rimmon; in that I have worshipped in the house of Rimmon, the Lord pardon thy servant in this thing.” Rimmon is supposed by Selden to the same with Elion, a god of the Phoenicians, borrowed undoubtedly from the Elyon of the Hebrews, one of the names of God. 2Ki 7:2, 2Ki 7:17
and I bow: 2Ki 17:35, Exo 20:5, 1Ki 19:18
the Lord pardon: 2Ch 30:18, 2Ch 30:19, Jer 50:20
Reciprocal: 1Ch 6:77 – Rimmon
Fuente: The Treasury of Scripture Knowledge
THE COMPROMISES OF LIFE
When I bow myself in the house of Rimmon.
2Ki 5:18
Here we find Naaman making an excuse, it is said, for dissembling his religious convictions, and Elisha accepting the plea. He is convinced that Jehovah is the true God, but is not prepared to make any sacrifice for his faith. What is this but to open a wide door for every species of dissimulation, and to make expediency, not truth, the rule of conduct?
To state the question thus is not to state it fairly.
I. Even if Elisha did accept Naamans plea, it would not follow that he was right.An inspired prophet is not equally inspired at all times.
II. Did Elisha accept Naamans plea?The evidence turns entirely on Elishas words, Go in peace. These words are the common form of Oriental leave-taking. They may have been little more than a courteous dismissal. Elisha may have felt that the permission craved by Naaman involved a question of conscience which he was not called upon to resolve. Hence he would not sanction Naamans want of consistency on the one hand nor condemn it on the other. He declines the office of judge. He leaves conscience to do her work.
III. Who shall say this was not the wisest course to adopt?The prophet saw Naamans weakness, but he also saw Naamans difficulty. Put the worst construction on his words, and you will say he evades the question; put the best, and you will say he exercises a wise forbearance.
IV. We may fairly ask how far Naaman is to be excused in urging the plea of the text.Superstition mingled with his faith. He was a heathen, only just converted, only newly enlightened. We may excuse Naaman, but we cannot pretend as Christians to make his plea ours, or to justify our conduct by his.
V. The Christian missionary preaches a religion whose very essence is the spirit of self-sacrifice, the daily taking up of the Cross and following Christ.It is plain, therefore, that he could not answer the man who came in the spirit of Naaman, Go in peace.
VI. Two practical lessons follow from this subject.(1) The first is not to judge others by ourselves; (2) the second is not to excuse ourselves by others.
Bishop Perowne.
Illustrations
(1) A mans worship was not in these days merely a matter of his own faith and religious life; it was a national affair, and as such was to be understood, not as expressing a mans personal conviction, but his loyalty to the customs and the life of his people. Thus Naamans proposal was quite intelligible, and the prophet allowed him to carry it out. It was that as an official he might bow in the house of Rimmon, the national god whom the King of Syria worshipped. This would not be misunderstood, for he also asked for two mules burden of earth that he might worship Jehovah.
(2) Have you and I, who are living in the full glory of the sunshine of the Gospel, always the courage to aver our convictions if the avowal will cost us anything? Are we never ashamed of Christ, never ready to climb a step higher by not being righteous overmuch?
(3) The fact of Naamans worshipping Jehovah upon earth actually brought all the way from Samaria to Damascus could not be hid. No one would be left in doubt as to his own religious convictions, or would think that in his heart he was a worshipper of Rimmon. There was no lie, though there was a compromise.
Fuente: Church Pulpit Commentary
2Ki 5:18. When my master goeth into the house of Rimmon Or rather, went, or hath gone, namely, formerly; for the Hebrew text of the whole verse may be properly rendered in the past time, thus: In this thing the Lord pardon thy servant, that when my master went into the house of Rimmon to worship there, and he leaned on my hand, and I bowed myself in the house of Rimmon; when I bowed myself in the house of Rimmon, the Lord pardon thy servant in this thing. Rimmon, it must be observed, was a Syrian idol, called here by the Seventy Remman, and Act 7:43, Remphan. And as Naaman, in the preceding verses, had declared that he would worship no other God but Jehovah, this translation seems evidently the true one, and is approved by many learned men, as Mr. Locke, Dr. Lightfoot, Lord Clarendon, and others. Certainly, as Dr. Dodd observes, the incongruity would be great, if Naaman, who had just before declared his renunciation of idolatry, should now confess his readiness to relapse into the same crime, and desire Gods pardon for it beforehand; whereas to ask pardon for what he had done amiss, and to desire the prophets intercession with God in that behalf, argued a mind truly sensible of his former transgression, and very much resolved to avoid it for the future; and accordingly it is supposed that upon his return home he refused to worship Rimmon any more, and was thereupon dismissed from being general of the kings forces.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
5:18 In this thing the LORD {i} 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.
(i) He feels his conscience is wounded by being present at idols service, and therefore desires God to forgive him, lest others by his example might fall to idolatry: for as for his own part he confesses that he will never serve any but the true God.