2 Kings 17

2 Kings 17:1

Help Question to the King of Israel

Naaman’s wife believes what the girl says. This means that this girl has always done her job faithfully and has proven to be reliable in everything. She hasn’t been sloppy in her work. She must have been an exemplary slave. Without having to be exhorted to do so, she has complied with the Scripture: “[Urge] bondslaves to be subject to their own masters in everything, to be well-pleasing, not argumentative, not pilfering, but showing all good faith so that they will adorn the doctrine of God our Savior in every respect” (Titus 2:9-10). Maybe she has spoken about her home situation. Anyway, Naaman’s wife tells her husband that there is someone in Israel who can cure him.

Naaman also believes what the girl said. But he does not act upon it. He goes to his own king. He needs his influence, he thinks. It was also difficult for him to go to a hostile people on his own as a general. He also needs the king’s consent.

His lord wants to help his army commander to be cured. He does so in his own way, without there being any faith. Diplomatically, the king of Aram, or Syria, writes to the king of Israel asking him to cure his general. Perhaps he assumes that the man about whom he hears such good news, must be at the court of the king, in his service as his private healer.

He also gives his general a huge gift to take with him. In Elisha he sees no more than a healer from whom you can buy healing. It will appear that this is not the case. Many people think that you can do something for the forgiveness of sins. The heinous indulgence that the roman-catholic church, inspired by the devil, has come up with, is an example of this. In this way, the king of Syria seems to want to give the king of Israel the honor of healing.

This type of diplomacy, however, does not achieve anything and is even counterproductive. The king of Israel feels attacked. Theoretically he knows God. He is horrified that he is considered to be as God to be able to cure the leper, for indeed only God can cure leprosy (cf. Genesis 30:2). In practice, however, he does not take God into account at all. He only thinks about his own position. He can only think on a political level. He, who like no other as leader of God’s people, must show that there is a God who can cure, sees only horizontally. He and his people bear the Name of God, but do not acknowledge Him. Is this not the case in most of today’s Christianity, i.e. the professing church?

The king does not think of Elisha, although the prophet lives close to him. Many spiritual leaders today also do not point to the Lord Jesus, because they only think about their own position. They too have no answer to the questions of life.

2 Kings 17:2

Help Question to the King of Israel

Naaman’s wife believes what the girl says. This means that this girl has always done her job faithfully and has proven to be reliable in everything. She hasn’t been sloppy in her work. She must have been an exemplary slave. Without having to be exhorted to do so, she has complied with the Scripture: “[Urge] bondslaves to be subject to their own masters in everything, to be well-pleasing, not argumentative, not pilfering, but showing all good faith so that they will adorn the doctrine of God our Savior in every respect” (Titus 2:9-10). Maybe she has spoken about her home situation. Anyway, Naaman’s wife tells her husband that there is someone in Israel who can cure him.

Naaman also believes what the girl said. But he does not act upon it. He goes to his own king. He needs his influence, he thinks. It was also difficult for him to go to a hostile people on his own as a general. He also needs the king’s consent.

His lord wants to help his army commander to be cured. He does so in his own way, without there being any faith. Diplomatically, the king of Aram, or Syria, writes to the king of Israel asking him to cure his general. Perhaps he assumes that the man about whom he hears such good news, must be at the court of the king, in his service as his private healer.

He also gives his general a huge gift to take with him. In Elisha he sees no more than a healer from whom you can buy healing. It will appear that this is not the case. Many people think that you can do something for the forgiveness of sins. The heinous indulgence that the roman-catholic church, inspired by the devil, has come up with, is an example of this. In this way, the king of Syria seems to want to give the king of Israel the honor of healing.

This type of diplomacy, however, does not achieve anything and is even counterproductive. The king of Israel feels attacked. Theoretically he knows God. He is horrified that he is considered to be as God to be able to cure the leper, for indeed only God can cure leprosy (cf. Genesis 30:2). In practice, however, he does not take God into account at all. He only thinks about his own position. He can only think on a political level. He, who like no other as leader of God’s people, must show that there is a God who can cure, sees only horizontally. He and his people bear the Name of God, but do not acknowledge Him. Is this not the case in most of today’s Christianity, i.e. the professing church?

The king does not think of Elisha, although the prophet lives close to him. Many spiritual leaders today also do not point to the Lord Jesus, because they only think about their own position. They too have no answer to the questions of life.

2 Kings 17:3

Help Question to the King of Israel

Naaman’s wife believes what the girl says. This means that this girl has always done her job faithfully and has proven to be reliable in everything. She hasn’t been sloppy in her work. She must have been an exemplary slave. Without having to be exhorted to do so, she has complied with the Scripture: “[Urge] bondslaves to be subject to their own masters in everything, to be well-pleasing, not argumentative, not pilfering, but showing all good faith so that they will adorn the doctrine of God our Savior in every respect” (Titus 2:9-10). Maybe she has spoken about her home situation. Anyway, Naaman’s wife tells her husband that there is someone in Israel who can cure him.

Naaman also believes what the girl said. But he does not act upon it. He goes to his own king. He needs his influence, he thinks. It was also difficult for him to go to a hostile people on his own as a general. He also needs the king’s consent.

His lord wants to help his army commander to be cured. He does so in his own way, without there being any faith. Diplomatically, the king of Aram, or Syria, writes to the king of Israel asking him to cure his general. Perhaps he assumes that the man about whom he hears such good news, must be at the court of the king, in his service as his private healer.

He also gives his general a huge gift to take with him. In Elisha he sees no more than a healer from whom you can buy healing. It will appear that this is not the case. Many people think that you can do something for the forgiveness of sins. The heinous indulgence that the roman-catholic church, inspired by the devil, has come up with, is an example of this. In this way, the king of Syria seems to want to give the king of Israel the honor of healing.

This type of diplomacy, however, does not achieve anything and is even counterproductive. The king of Israel feels attacked. Theoretically he knows God. He is horrified that he is considered to be as God to be able to cure the leper, for indeed only God can cure leprosy (cf. Genesis 30:2). In practice, however, he does not take God into account at all. He only thinks about his own position. He can only think on a political level. He, who like no other as leader of God’s people, must show that there is a God who can cure, sees only horizontally. He and his people bear the Name of God, but do not acknowledge Him. Is this not the case in most of today’s Christianity, i.e. the professing church?

The king does not think of Elisha, although the prophet lives close to him. Many spiritual leaders today also do not point to the Lord Jesus, because they only think about their own position. They too have no answer to the questions of life.

2 Kings 17:4

Elisha Lets Naaman Come to Him

While the king may be walking back and forth in his room and discussing how to deal with this crisis with his ministers, there is a message from Elisha. Elisha has heard of the king’s reaction and is indignant. He commands the king to send Naaman to him, so that at least Naaman will know that there is a prophet who reveals the words of God.

It will have been a remarkable display. The whole distinguished company, the whole impressive parade, leaves the king’s palace and parks in front of the prophet’s humble home. Then a messenger from Elisha comes out to bring Naaman the good news of how he can be cured.

Elisha himself does not come out, not even to greet Naaman. He doesn’t want to meet Naaman’s splendor with an eye to eye view and remains unmoved by the brilliance of the world. Naaman’s greatness means nothing to him, but Naaman’s leprosy much. Nor does Elisha want to put himself in the foreground. Only his word is important and that can be conveyed by a messenger.

2 Kings 17:5

Elisha Lets Naaman Come to Him

While the king may be walking back and forth in his room and discussing how to deal with this crisis with his ministers, there is a message from Elisha. Elisha has heard of the king’s reaction and is indignant. He commands the king to send Naaman to him, so that at least Naaman will know that there is a prophet who reveals the words of God.

It will have been a remarkable display. The whole distinguished company, the whole impressive parade, leaves the king’s palace and parks in front of the prophet’s humble home. Then a messenger from Elisha comes out to bring Naaman the good news of how he can be cured.

Elisha himself does not come out, not even to greet Naaman. He doesn’t want to meet Naaman’s splendor with an eye to eye view and remains unmoved by the brilliance of the world. Naaman’s greatness means nothing to him, but Naaman’s leprosy much. Nor does Elisha want to put himself in the foreground. Only his word is important and that can be conveyed by a messenger.

2 Kings 17:6

Elisha Lets Naaman Come to Him

While the king may be walking back and forth in his room and discussing how to deal with this crisis with his ministers, there is a message from Elisha. Elisha has heard of the king’s reaction and is indignant. He commands the king to send Naaman to him, so that at least Naaman will know that there is a prophet who reveals the words of God.

It will have been a remarkable display. The whole distinguished company, the whole impressive parade, leaves the king’s palace and parks in front of the prophet’s humble home. Then a messenger from Elisha comes out to bring Naaman the good news of how he can be cured.

Elisha himself does not come out, not even to greet Naaman. He doesn’t want to meet Naaman’s splendor with an eye to eye view and remains unmoved by the brilliance of the world. Naaman’s greatness means nothing to him, but Naaman’s leprosy much. Nor does Elisha want to put himself in the foreground. Only his word is important and that can be conveyed by a messenger.

2 Kings 17:7

Naaman’s Response

Naaman is very upset about this treatment. How does Elisha dare to treat him like this! As a great man, he wants to be treated with respect, even when it comes to his healing, which he cannot achieve himself. He also wants to pay for it. He is doubly offended: he is not treated in the way he wants, as well as being expected to do something that he considers to be below his dignity.

The words “behold, I thought” indicate that Naaman has his own ideas about his healing; Elisha had to come out and perform a fitting ritual to heal him. But Elisha treats him like a leper and Naaman doesn’t want that. Naaman has written the script for his healing and thinks that the prophet would want to do it that way. That’s all. He expects a spectacle, a dazzling show from this miracle worker.

How often do we already have an idea of how God should solve our problem? And if it does not go according to our expectations, are we not disappointed in God? We not only want God’s blessings, but we also want to indicate how He should give them to us. Thus we want to make the sovereign God our ‘messenger boy’. Or we see God as a dispenser: throw in a prayer and you can take out your desired article.

Naaman has two problems: his leprosy and his pride. He must first be freed from his pride and then be cleansed of his leprosy. Naaman has his arguments for not simply doing what the prophet has said. Why the Jordan? Why that way? Why not in another river? He knows rivers that are bigger and cleaner.

But he does not know the difference between these rivers and the Jordan. What makes the Jordan different from any other river is that the Jordan speaks of death, the death undergone by the Lord Jesus. Only there you can find salvation. In other rivers, which also speak of death, the result is destruction without healing. Those rivers do not help.

Naaman gets angry because he has not surrendered to grace. He has yet to learn that. Naaman must learn to see himself as a corrupt Syrian (cf. Deuteronomy 26:5). The Israelite must also learn this. Religious flesh wants to be caressed, but it must be judged.

What Naaman, in the picture, must learn is that salvation can only be found in the foolishness of the cross. Paul preached this foolishness in Corinth (1 Corinthians 1:22-25), where the believers also thought so highly of themselves. Many people – and sometimes also believers! – do not like that the gospel demands humility. They do not like the simplicity of the gospel, nor the narrow way of the gospel. It may seem foolishness to put your trust in Someone Who died on a shameful cross, the ultimate example of weakness and misery, but it is the only way to be saved. He is salvation; or else you will be lost forever.

2 Kings 17:8

Naaman’s Response

Naaman is very upset about this treatment. How does Elisha dare to treat him like this! As a great man, he wants to be treated with respect, even when it comes to his healing, which he cannot achieve himself. He also wants to pay for it. He is doubly offended: he is not treated in the way he wants, as well as being expected to do something that he considers to be below his dignity.

The words “behold, I thought” indicate that Naaman has his own ideas about his healing; Elisha had to come out and perform a fitting ritual to heal him. But Elisha treats him like a leper and Naaman doesn’t want that. Naaman has written the script for his healing and thinks that the prophet would want to do it that way. That’s all. He expects a spectacle, a dazzling show from this miracle worker.

How often do we already have an idea of how God should solve our problem? And if it does not go according to our expectations, are we not disappointed in God? We not only want God’s blessings, but we also want to indicate how He should give them to us. Thus we want to make the sovereign God our ‘messenger boy’. Or we see God as a dispenser: throw in a prayer and you can take out your desired article.

Naaman has two problems: his leprosy and his pride. He must first be freed from his pride and then be cleansed of his leprosy. Naaman has his arguments for not simply doing what the prophet has said. Why the Jordan? Why that way? Why not in another river? He knows rivers that are bigger and cleaner.

But he does not know the difference between these rivers and the Jordan. What makes the Jordan different from any other river is that the Jordan speaks of death, the death undergone by the Lord Jesus. Only there you can find salvation. In other rivers, which also speak of death, the result is destruction without healing. Those rivers do not help.

Naaman gets angry because he has not surrendered to grace. He has yet to learn that. Naaman must learn to see himself as a corrupt Syrian (cf. Deuteronomy 26:5). The Israelite must also learn this. Religious flesh wants to be caressed, but it must be judged.

What Naaman, in the picture, must learn is that salvation can only be found in the foolishness of the cross. Paul preached this foolishness in Corinth (1 Corinthians 1:22-25), where the believers also thought so highly of themselves. Many people – and sometimes also believers! – do not like that the gospel demands humility. They do not like the simplicity of the gospel, nor the narrow way of the gospel. It may seem foolishness to put your trust in Someone Who died on a shameful cross, the ultimate example of weakness and misery, but it is the only way to be saved. He is salvation; or else you will be lost forever.

2 Kings 17:9

Naaman Becomes Clean

A number of people on his way show Naaman the way to salvation. First there is his wife’s maid. She points him to the prophet through his wife. The second person is the messenger of Elisha. He brings him the Word of the prophet. The third time it is his servants. It is now a personal contact, servants who talk to him to do what has been said to him. It is about using the means proposed to him. It is the aftercare, the watering of the message.

The servants have a good relationship with Naaman. There appears to be confidentiality between them. They persuade him with simple arguments and remind him of the simplicity of what is required of him, which appears to be the big obstacle at this time. The servants help him get over it.

At the insistence of his servants, Naaman relinquishes all dignity. He humbles himself before the eyes of his subordinates. The great man becomes a little boy. By becoming a little child he gets a new life resembling that of a little boy. Not only humility is required, but also faith is needed. He must not dip himself in the Jordan five or six times, but seven times (cf. Joshua 6:2-4). All his money and his king’s intercession are of no avail. It comes down to obedience of faith.

2 Kings 17:10

Naaman Becomes Clean

A number of people on his way show Naaman the way to salvation. First there is his wife’s maid. She points him to the prophet through his wife. The second person is the messenger of Elisha. He brings him the Word of the prophet. The third time it is his servants. It is now a personal contact, servants who talk to him to do what has been said to him. It is about using the means proposed to him. It is the aftercare, the watering of the message.

The servants have a good relationship with Naaman. There appears to be confidentiality between them. They persuade him with simple arguments and remind him of the simplicity of what is required of him, which appears to be the big obstacle at this time. The servants help him get over it.

At the insistence of his servants, Naaman relinquishes all dignity. He humbles himself before the eyes of his subordinates. The great man becomes a little boy. By becoming a little child he gets a new life resembling that of a little boy. Not only humility is required, but also faith is needed. He must not dip himself in the Jordan five or six times, but seven times (cf. Joshua 6:2-4). All his money and his king’s intercession are of no avail. It comes down to obedience of faith.

2 Kings 17:11

Naaman Wants to Reward Elisha

Without pomp and ceremony, Naaman returns to Elisha and stands in front of him. Naaman has changed completely. This can be seen in his attitude. No fewer than five times in 2 Kings 5:15-18 he speaks to Elisha about himself as “your servant”. That is a huge change compared to the arrogant attitude he had at first. He has also changed in his confession. He confesses the God of Israel as the only God on earth. How much would Elisha have liked all the people of God to have confessed this from the heart! In any case, it did not occur to king Ahaziah to confess that (2 Kings 1:3; 6; 16).

Naaman would like to thank Elisha. He wants to give a gift to show his gratitude and to no longer buy his healing. This is due to a lack of knowledge. Elisha refuses that gift. He wants to avoid Naaman making a payment for his healing. Elisha has sometimes accepted gifts. A servant must learn to accept gifts, but he must also learn to refuse them. When preaching the gospel, it must be avoided.

2 Kings 17:12

Naaman Wants to Reward Elisha

Without pomp and ceremony, Naaman returns to Elisha and stands in front of him. Naaman has changed completely. This can be seen in his attitude. No fewer than five times in 2 Kings 5:15-18 he speaks to Elisha about himself as “your servant”. That is a huge change compared to the arrogant attitude he had at first. He has also changed in his confession. He confesses the God of Israel as the only God on earth. How much would Elisha have liked all the people of God to have confessed this from the heart! In any case, it did not occur to king Ahaziah to confess that (2 Kings 1:3; 6; 16).

Naaman would like to thank Elisha. He wants to give a gift to show his gratitude and to no longer buy his healing. This is due to a lack of knowledge. Elisha refuses that gift. He wants to avoid Naaman making a payment for his healing. Elisha has sometimes accepted gifts. A servant must learn to accept gifts, but he must also learn to refuse them. When preaching the gospel, it must be avoided.

2 Kings 17:13

Naaman Returns Home

Then Naaman asks for a favor. He wants to take some earth from God’s land to his own country to offer the LORD sacrifices. By this he will also remember that he is one with the people of God, and in spirit together with them, worship the only God Who deserves worship.

We should not criticize Naaman’s actions. Elisha doesn’t do that either. We can see Naaman as a newly converted person, someone who has yet to grow in his faith. Much patience is needed at this time. He is not yet a mature believer. In addition, he also has obligations that he cannot shirk.

The fact that Naaman says all this in this way, testifies of a sensitive conscience. He experiences the tension between exclusive adherence to the God of Israel and what is expected of him in connection with his work. And that worries him. It was to be hoped that the conscience of Bethel visiting and Baal kissing Israelites would speak to them as it does to this heathen.

The LORD has not only cured Naaman from his leprosy, but also made him a faithful and God-fearing worshipper. He has literally “turned to God from idols to serve a living and true God” (1 Thessalonians 1:9). Not only has he lost his leprosy in the Jordan, but he has also lost his paganism there. This is evident from the change in his attitude and his confession.

Elisha’s reaction to what Naaman says, is not to give a sermon but let him go in peace, convinced that Naaman will do well. The LORD will lead him on. Thus the eunuch also goes his way in peace and joy after Philip has preached the gospel to him and has baptized him (Acts 8:39).

2 Kings 17:14

Naaman Returns Home

Then Naaman asks for a favor. He wants to take some earth from God’s land to his own country to offer the LORD sacrifices. By this he will also remember that he is one with the people of God, and in spirit together with them, worship the only God Who deserves worship.

We should not criticize Naaman’s actions. Elisha doesn’t do that either. We can see Naaman as a newly converted person, someone who has yet to grow in his faith. Much patience is needed at this time. He is not yet a mature believer. In addition, he also has obligations that he cannot shirk.

The fact that Naaman says all this in this way, testifies of a sensitive conscience. He experiences the tension between exclusive adherence to the God of Israel and what is expected of him in connection with his work. And that worries him. It was to be hoped that the conscience of Bethel visiting and Baal kissing Israelites would speak to them as it does to this heathen.

The LORD has not only cured Naaman from his leprosy, but also made him a faithful and God-fearing worshipper. He has literally “turned to God from idols to serve a living and true God” (1 Thessalonians 1:9). Not only has he lost his leprosy in the Jordan, but he has also lost his paganism there. This is evident from the change in his attitude and his confession.

Elisha’s reaction to what Naaman says, is not to give a sermon but let him go in peace, convinced that Naaman will do well. The LORD will lead him on. Thus the eunuch also goes his way in peace and joy after Philip has preached the gospel to him and has baptized him (Acts 8:39).

2 Kings 17:15

Naaman Returns Home

Then Naaman asks for a favor. He wants to take some earth from God’s land to his own country to offer the LORD sacrifices. By this he will also remember that he is one with the people of God, and in spirit together with them, worship the only God Who deserves worship.

We should not criticize Naaman’s actions. Elisha doesn’t do that either. We can see Naaman as a newly converted person, someone who has yet to grow in his faith. Much patience is needed at this time. He is not yet a mature believer. In addition, he also has obligations that he cannot shirk.

The fact that Naaman says all this in this way, testifies of a sensitive conscience. He experiences the tension between exclusive adherence to the God of Israel and what is expected of him in connection with his work. And that worries him. It was to be hoped that the conscience of Bethel visiting and Baal kissing Israelites would speak to them as it does to this heathen.

The LORD has not only cured Naaman from his leprosy, but also made him a faithful and God-fearing worshipper. He has literally “turned to God from idols to serve a living and true God” (1 Thessalonians 1:9). Not only has he lost his leprosy in the Jordan, but he has also lost his paganism there. This is evident from the change in his attitude and his confession.

Elisha’s reaction to what Naaman says, is not to give a sermon but let him go in peace, convinced that Naaman will do well. The LORD will lead him on. Thus the eunuch also goes his way in peace and joy after Philip has preached the gospel to him and has baptized him (Acts 8:39).

2 Kings 17:16

The Greed of Gehazi

Gehazi is a picture of the state of Israel, as opposed to the heathen who received grace. The hatred that the Lord Jesus receives when He refers to the healing of Naaman, is not so much the fact of Naaman’s healing, as the fact that Naaman is healed apart from Israel (Luke 4:27-29). Grace shown to unreligious people evokes the hatred of religious people who claim grace as a right.

There is a big difference between the converted pagan Naaman and the depraved Israelite Gehazi. Naaman has learned from Elisha that God is a God of grace. That is why Elisha refused his gifts. Elisha wanted Naaman to be impressed by the LORD, the God of Israel, as a God of grace. God cannot be bribed or manipulated with anything a person can give or do.

What Gehazi does must be seen in this light. By his behavior he makes the generous God, a questioning or even a demanding God. He is guided in his behavior by greed. Despite having experienced so much with the man of God, his heart has not changed. Under all the wonders of grace, his heart has remained cold. It is with him as with Judas. He is trapped by money.

When he sees that Elisha does not accept anything from Naaman, he is shocked. What a missed opportunity to become rich in what he considers to be a legal way! It cannot be true that Naaman departs with all his treasures, without leaving some of them. After all, Naaman has offered it. He devises a trick to get some of Naaman’s wealth.

In the way he speaks about Naaman (“this Naaman the Aramean”), there is something of contempt. Lust for money is a terrible thing among the people of God. Whoever is caught in greed, is blind to the value of a person. In his boldness Gehazi even dares to link the name of the LORD to his greed. Using the words “the LORD lives” he takes the decision to run after Naaman.

As well as using the name of the LORD vainly (Exodus 20:7), he also uses deceit. When he reaches Naaman, he makes up the story that the prophet has changed his mind. Elisha has been visited. In a single sentence, Gehazi destroys everything Elisha wanted to teach Naaman in 2 Kings 5:16. With what he says, Gehazi slanders Elisha, the man of God, as though he were still claiming a reward. The lie he uses also corrupts God’s grace. He has a price tag on the grace of God. He presents God as a ‘claimant’, a God Who takes and is therefore no different from all the idols of the nations. This explains why his punishment is so severe.

Gehazi gets what he asks for and even more. Naaman gives him the enormous amount of two talent silver and also two changes of clothes. Cunningly, Gehazi has his wealth brought to a place where he can hide it himself. However, he does not take into account that he is dealing with Someone for Whom all things are naked and opened and Who has a prophet to whom He can communicate what He sees.

We can apply Gehazi’s actions to much of what is happening in Christianity, i.e. the professing church, today. Paul speaks about this in his letter to the Galatians. There are people who claim that the death of the Lord Jesus is not enough to be saved. In their opinion, there is another thing that needs to be added, namely the keeping of certain requirements of the law, such as circumcision. The ‘Jesus-Plus Movement’ has found its entrance with the Galatians. But everything that is ‘plus’ obscures grace. This applies to the law, baptism, the tenets of the church. All we add to Christ as a condition of being a Christian and being accepted as such, is an obscuration of grace.

2 Kings 17:17

The Greed of Gehazi

Gehazi is a picture of the state of Israel, as opposed to the heathen who received grace. The hatred that the Lord Jesus receives when He refers to the healing of Naaman, is not so much the fact of Naaman’s healing, as the fact that Naaman is healed apart from Israel (Luke 4:27-29). Grace shown to unreligious people evokes the hatred of religious people who claim grace as a right.

There is a big difference between the converted pagan Naaman and the depraved Israelite Gehazi. Naaman has learned from Elisha that God is a God of grace. That is why Elisha refused his gifts. Elisha wanted Naaman to be impressed by the LORD, the God of Israel, as a God of grace. God cannot be bribed or manipulated with anything a person can give or do.

What Gehazi does must be seen in this light. By his behavior he makes the generous God, a questioning or even a demanding God. He is guided in his behavior by greed. Despite having experienced so much with the man of God, his heart has not changed. Under all the wonders of grace, his heart has remained cold. It is with him as with Judas. He is trapped by money.

When he sees that Elisha does not accept anything from Naaman, he is shocked. What a missed opportunity to become rich in what he considers to be a legal way! It cannot be true that Naaman departs with all his treasures, without leaving some of them. After all, Naaman has offered it. He devises a trick to get some of Naaman’s wealth.

In the way he speaks about Naaman (“this Naaman the Aramean”), there is something of contempt. Lust for money is a terrible thing among the people of God. Whoever is caught in greed, is blind to the value of a person. In his boldness Gehazi even dares to link the name of the LORD to his greed. Using the words “the LORD lives” he takes the decision to run after Naaman.

As well as using the name of the LORD vainly (Exodus 20:7), he also uses deceit. When he reaches Naaman, he makes up the story that the prophet has changed his mind. Elisha has been visited. In a single sentence, Gehazi destroys everything Elisha wanted to teach Naaman in 2 Kings 5:16. With what he says, Gehazi slanders Elisha, the man of God, as though he were still claiming a reward. The lie he uses also corrupts God’s grace. He has a price tag on the grace of God. He presents God as a ‘claimant’, a God Who takes and is therefore no different from all the idols of the nations. This explains why his punishment is so severe.

Gehazi gets what he asks for and even more. Naaman gives him the enormous amount of two talent silver and also two changes of clothes. Cunningly, Gehazi has his wealth brought to a place where he can hide it himself. However, he does not take into account that he is dealing with Someone for Whom all things are naked and opened and Who has a prophet to whom He can communicate what He sees.

We can apply Gehazi’s actions to much of what is happening in Christianity, i.e. the professing church, today. Paul speaks about this in his letter to the Galatians. There are people who claim that the death of the Lord Jesus is not enough to be saved. In their opinion, there is another thing that needs to be added, namely the keeping of certain requirements of the law, such as circumcision. The ‘Jesus-Plus Movement’ has found its entrance with the Galatians. But everything that is ‘plus’ obscures grace. This applies to the law, baptism, the tenets of the church. All we add to Christ as a condition of being a Christian and being accepted as such, is an obscuration of grace.

2 Kings 17:18

The Greed of Gehazi

Gehazi is a picture of the state of Israel, as opposed to the heathen who received grace. The hatred that the Lord Jesus receives when He refers to the healing of Naaman, is not so much the fact of Naaman’s healing, as the fact that Naaman is healed apart from Israel (Luke 4:27-29). Grace shown to unreligious people evokes the hatred of religious people who claim grace as a right.

There is a big difference between the converted pagan Naaman and the depraved Israelite Gehazi. Naaman has learned from Elisha that God is a God of grace. That is why Elisha refused his gifts. Elisha wanted Naaman to be impressed by the LORD, the God of Israel, as a God of grace. God cannot be bribed or manipulated with anything a person can give or do.

What Gehazi does must be seen in this light. By his behavior he makes the generous God, a questioning or even a demanding God. He is guided in his behavior by greed. Despite having experienced so much with the man of God, his heart has not changed. Under all the wonders of grace, his heart has remained cold. It is with him as with Judas. He is trapped by money.

When he sees that Elisha does not accept anything from Naaman, he is shocked. What a missed opportunity to become rich in what he considers to be a legal way! It cannot be true that Naaman departs with all his treasures, without leaving some of them. After all, Naaman has offered it. He devises a trick to get some of Naaman’s wealth.

In the way he speaks about Naaman (“this Naaman the Aramean”), there is something of contempt. Lust for money is a terrible thing among the people of God. Whoever is caught in greed, is blind to the value of a person. In his boldness Gehazi even dares to link the name of the LORD to his greed. Using the words “the LORD lives” he takes the decision to run after Naaman.

As well as using the name of the LORD vainly (Exodus 20:7), he also uses deceit. When he reaches Naaman, he makes up the story that the prophet has changed his mind. Elisha has been visited. In a single sentence, Gehazi destroys everything Elisha wanted to teach Naaman in 2 Kings 5:16. With what he says, Gehazi slanders Elisha, the man of God, as though he were still claiming a reward. The lie he uses also corrupts God’s grace. He has a price tag on the grace of God. He presents God as a ‘claimant’, a God Who takes and is therefore no different from all the idols of the nations. This explains why his punishment is so severe.

Gehazi gets what he asks for and even more. Naaman gives him the enormous amount of two talent silver and also two changes of clothes. Cunningly, Gehazi has his wealth brought to a place where he can hide it himself. However, he does not take into account that he is dealing with Someone for Whom all things are naked and opened and Who has a prophet to whom He can communicate what He sees.

We can apply Gehazi’s actions to much of what is happening in Christianity, i.e. the professing church, today. Paul speaks about this in his letter to the Galatians. There are people who claim that the death of the Lord Jesus is not enough to be saved. In their opinion, there is another thing that needs to be added, namely the keeping of certain requirements of the law, such as circumcision. The ‘Jesus-Plus Movement’ has found its entrance with the Galatians. But everything that is ‘plus’ obscures grace. This applies to the law, baptism, the tenets of the church. All we add to Christ as a condition of being a Christian and being accepted as such, is an obscuration of grace.

2 Kings 17:19

The Greed of Gehazi

Gehazi is a picture of the state of Israel, as opposed to the heathen who received grace. The hatred that the Lord Jesus receives when He refers to the healing of Naaman, is not so much the fact of Naaman’s healing, as the fact that Naaman is healed apart from Israel (Luke 4:27-29). Grace shown to unreligious people evokes the hatred of religious people who claim grace as a right.

There is a big difference between the converted pagan Naaman and the depraved Israelite Gehazi. Naaman has learned from Elisha that God is a God of grace. That is why Elisha refused his gifts. Elisha wanted Naaman to be impressed by the LORD, the God of Israel, as a God of grace. God cannot be bribed or manipulated with anything a person can give or do.

What Gehazi does must be seen in this light. By his behavior he makes the generous God, a questioning or even a demanding God. He is guided in his behavior by greed. Despite having experienced so much with the man of God, his heart has not changed. Under all the wonders of grace, his heart has remained cold. It is with him as with Judas. He is trapped by money.

When he sees that Elisha does not accept anything from Naaman, he is shocked. What a missed opportunity to become rich in what he considers to be a legal way! It cannot be true that Naaman departs with all his treasures, without leaving some of them. After all, Naaman has offered it. He devises a trick to get some of Naaman’s wealth.

In the way he speaks about Naaman (“this Naaman the Aramean”), there is something of contempt. Lust for money is a terrible thing among the people of God. Whoever is caught in greed, is blind to the value of a person. In his boldness Gehazi even dares to link the name of the LORD to his greed. Using the words “the LORD lives” he takes the decision to run after Naaman.

As well as using the name of the LORD vainly (Exodus 20:7), he also uses deceit. When he reaches Naaman, he makes up the story that the prophet has changed his mind. Elisha has been visited. In a single sentence, Gehazi destroys everything Elisha wanted to teach Naaman in 2 Kings 5:16. With what he says, Gehazi slanders Elisha, the man of God, as though he were still claiming a reward. The lie he uses also corrupts God’s grace. He has a price tag on the grace of God. He presents God as a ‘claimant’, a God Who takes and is therefore no different from all the idols of the nations. This explains why his punishment is so severe.

Gehazi gets what he asks for and even more. Naaman gives him the enormous amount of two talent silver and also two changes of clothes. Cunningly, Gehazi has his wealth brought to a place where he can hide it himself. However, he does not take into account that he is dealing with Someone for Whom all things are naked and opened and Who has a prophet to whom He can communicate what He sees.

We can apply Gehazi’s actions to much of what is happening in Christianity, i.e. the professing church, today. Paul speaks about this in his letter to the Galatians. There are people who claim that the death of the Lord Jesus is not enough to be saved. In their opinion, there is another thing that needs to be added, namely the keeping of certain requirements of the law, such as circumcision. The ‘Jesus-Plus Movement’ has found its entrance with the Galatians. But everything that is ‘plus’ obscures grace. This applies to the law, baptism, the tenets of the church. All we add to Christ as a condition of being a Christian and being accepted as such, is an obscuration of grace.

2 Kings 17:20

The Greed of Gehazi

Gehazi is a picture of the state of Israel, as opposed to the heathen who received grace. The hatred that the Lord Jesus receives when He refers to the healing of Naaman, is not so much the fact of Naaman’s healing, as the fact that Naaman is healed apart from Israel (Luke 4:27-29). Grace shown to unreligious people evokes the hatred of religious people who claim grace as a right.

There is a big difference between the converted pagan Naaman and the depraved Israelite Gehazi. Naaman has learned from Elisha that God is a God of grace. That is why Elisha refused his gifts. Elisha wanted Naaman to be impressed by the LORD, the God of Israel, as a God of grace. God cannot be bribed or manipulated with anything a person can give or do.

What Gehazi does must be seen in this light. By his behavior he makes the generous God, a questioning or even a demanding God. He is guided in his behavior by greed. Despite having experienced so much with the man of God, his heart has not changed. Under all the wonders of grace, his heart has remained cold. It is with him as with Judas. He is trapped by money.

When he sees that Elisha does not accept anything from Naaman, he is shocked. What a missed opportunity to become rich in what he considers to be a legal way! It cannot be true that Naaman departs with all his treasures, without leaving some of them. After all, Naaman has offered it. He devises a trick to get some of Naaman’s wealth.

In the way he speaks about Naaman (“this Naaman the Aramean”), there is something of contempt. Lust for money is a terrible thing among the people of God. Whoever is caught in greed, is blind to the value of a person. In his boldness Gehazi even dares to link the name of the LORD to his greed. Using the words “the LORD lives” he takes the decision to run after Naaman.

As well as using the name of the LORD vainly (Exodus 20:7), he also uses deceit. When he reaches Naaman, he makes up the story that the prophet has changed his mind. Elisha has been visited. In a single sentence, Gehazi destroys everything Elisha wanted to teach Naaman in 2 Kings 5:16. With what he says, Gehazi slanders Elisha, the man of God, as though he were still claiming a reward. The lie he uses also corrupts God’s grace. He has a price tag on the grace of God. He presents God as a ‘claimant’, a God Who takes and is therefore no different from all the idols of the nations. This explains why his punishment is so severe.

Gehazi gets what he asks for and even more. Naaman gives him the enormous amount of two talent silver and also two changes of clothes. Cunningly, Gehazi has his wealth brought to a place where he can hide it himself. However, he does not take into account that he is dealing with Someone for Whom all things are naked and opened and Who has a prophet to whom He can communicate what He sees.

We can apply Gehazi’s actions to much of what is happening in Christianity, i.e. the professing church, today. Paul speaks about this in his letter to the Galatians. There are people who claim that the death of the Lord Jesus is not enough to be saved. In their opinion, there is another thing that needs to be added, namely the keeping of certain requirements of the law, such as circumcision. The ‘Jesus-Plus Movement’ has found its entrance with the Galatians. But everything that is ‘plus’ obscures grace. This applies to the law, baptism, the tenets of the church. All we add to Christ as a condition of being a Christian and being accepted as such, is an obscuration of grace.

2 Kings 17:21

Gehazi Is Discovered and Becomes Leprous

When Gehazi is back with Elisha, he pretends that nothing has happened. He takes up his place again, ready to serve his lord. With his question, Elisha gives Gehazi the opportunity to confess his wickedness himself. He does not take this opportunity, but persists in the lie.

The man of God then says how he followed Gehazi in his heart, and saw in the spirit what happened when Gehazi reached Naaman. He has seen that Naaman welcomed Gehazi and gave him everything he asked for. Elisha does not speak about the literal gifts Naaman had given, but about what Gehazi intended to buy with them all. He knew the unbridled greed of his servant.

This is how the Lord Jesus knew Judas’ greed for money. Yet He has endured Judas, just as Elisha has endured Gehazi. He did not prevent Gehazi’s actions, just as the Lord Jesus did not prevent Judas actions. God leaves man in his full responsibility.

Elisha asks if it was the right time to take all this stuff from Naaman. It was not the right time and because it was not the right time for it, Gehazi had stolen it. We must learn to look at the clock of God. Taking advantage of God’s time is, for example, that we may want to have political influence or even government power, while we are not given that. Reigning with Christ is still coming (1 Corinthians 4:8; 1 Corinthians 6:2-3).

We do not read that Elisha instructs Gehazi to return the money and goods to Naaman. He has taken the money from Naaman and he can keep it. But he also gets Naaman’s leprosy.

2 Kings 17:22

Gehazi Is Discovered and Becomes Leprous

When Gehazi is back with Elisha, he pretends that nothing has happened. He takes up his place again, ready to serve his lord. With his question, Elisha gives Gehazi the opportunity to confess his wickedness himself. He does not take this opportunity, but persists in the lie.

The man of God then says how he followed Gehazi in his heart, and saw in the spirit what happened when Gehazi reached Naaman. He has seen that Naaman welcomed Gehazi and gave him everything he asked for. Elisha does not speak about the literal gifts Naaman had given, but about what Gehazi intended to buy with them all. He knew the unbridled greed of his servant.

This is how the Lord Jesus knew Judas’ greed for money. Yet He has endured Judas, just as Elisha has endured Gehazi. He did not prevent Gehazi’s actions, just as the Lord Jesus did not prevent Judas actions. God leaves man in his full responsibility.

Elisha asks if it was the right time to take all this stuff from Naaman. It was not the right time and because it was not the right time for it, Gehazi had stolen it. We must learn to look at the clock of God. Taking advantage of God’s time is, for example, that we may want to have political influence or even government power, while we are not given that. Reigning with Christ is still coming (1 Corinthians 4:8; 1 Corinthians 6:2-3).

We do not read that Elisha instructs Gehazi to return the money and goods to Naaman. He has taken the money from Naaman and he can keep it. But he also gets Naaman’s leprosy.

2 Kings 17:23

Gehazi Is Discovered and Becomes Leprous

When Gehazi is back with Elisha, he pretends that nothing has happened. He takes up his place again, ready to serve his lord. With his question, Elisha gives Gehazi the opportunity to confess his wickedness himself. He does not take this opportunity, but persists in the lie.

The man of God then says how he followed Gehazi in his heart, and saw in the spirit what happened when Gehazi reached Naaman. He has seen that Naaman welcomed Gehazi and gave him everything he asked for. Elisha does not speak about the literal gifts Naaman had given, but about what Gehazi intended to buy with them all. He knew the unbridled greed of his servant.

This is how the Lord Jesus knew Judas’ greed for money. Yet He has endured Judas, just as Elisha has endured Gehazi. He did not prevent Gehazi’s actions, just as the Lord Jesus did not prevent Judas actions. God leaves man in his full responsibility.

Elisha asks if it was the right time to take all this stuff from Naaman. It was not the right time and because it was not the right time for it, Gehazi had stolen it. We must learn to look at the clock of God. Taking advantage of God’s time is, for example, that we may want to have political influence or even government power, while we are not given that. Reigning with Christ is still coming (1 Corinthians 4:8; 1 Corinthians 6:2-3).

We do not read that Elisha instructs Gehazi to return the money and goods to Naaman. He has taken the money from Naaman and he can keep it. But he also gets Naaman’s leprosy.

2 Kings 17:25

Introduction

Elisha is a man of God. This is reflected in each section of this chapter. He is the man of grace, although the aspect of judgment is not lacking. With Elijah, it was the other way round. This grace is not the result of a revolution in the people. It is a grace that God grants, when the condition of the people is dark. In this chapter and the following we see three examples of this.

A New Place to Live

Here we meet again the student prophets whom we read about a few times in 2 Kings 2. They are united in schools dating back to the time of Samuel. Faithful men, whom we can see as a remnant among the people of God. They have learned lessons from 2 Kings 2. At first they did not have illuminated eyes, nor did they see Elijah’s ascension, even though they do have knowledge of the fact that he was taken up to heaven. Meanwhile they have seen who Elisha is, how the spirit of Elijah rests on him, as they have seen some of his miracles.

Elisha is with them, possible to give them further education. They come to him with a wish. They want to build a new home, because a larger space is needed to live together. This will be due to an increase in the number of student prophets. The man of God is a point of attraction for those who want to know more about the LORD.

We can apply this to a local church. If there is a man of God in a place, there will be increase. In a man of God, the Lord Jesus becomes visible. Wherever He becomes visible, those who seek Him will also want to be there. A man of God is not one above the local church, but is part of it. He is the power of the church. But if decisions are made, he will not make them as an individual. Decisions are taken by the entire church. Often a certain decision is made following his advice. He shows the way.

The student prophets propose to go to the Jordan. The Jordan is the river through which the Israelites had to pass to get into the promised land. For us, the Jordan is a picture of the death, the resurrection and the glorification of the Lord Jesus, through which we have entered the heavenly places, the heavenly land. God has “seated us with Him in heavenly [places] in Christ Jesus” (Ephesians 2:6). That they propose to go to the Jordan can therefore be seen from a spiritual point of view as a proof of their spiritual growth. First they saw the Jordan from afar (2 Kings 2:7), they remained at a distance from it, but now they want to live there.

The proposal is that each of them gets a beam from the Jordan to build a new place to live together. They each have a personal share in the construction. They each make a contribution to the best of their ability. So it is with building God’s house. For its construction, the Lord has given each one of His own responsibilities. We all contribute to the construction of the church, each with his or her own gift. However, it is important to build with good materials.

If Elisha agrees to the request, the student prophets don’t immediately get on their way. They want Elisha to go with them. That is a good thing. Not only do they go on their way at his direction, but they also want to ensure his presence on that way. Elisha not only shows the way, but he also goes with them. The Spirit does the same with us. He indicates the way we should go and accompanies us on that way. We may walk, through the Spirit (Galatians 5:25). Not only do we need the Lord to show us the right way, but we also need Him on the way itself.

2 Kings 17:26

Introduction

Elisha is a man of God. This is reflected in each section of this chapter. He is the man of grace, although the aspect of judgment is not lacking. With Elijah, it was the other way round. This grace is not the result of a revolution in the people. It is a grace that God grants, when the condition of the people is dark. In this chapter and the following we see three examples of this.

A New Place to Live

Here we meet again the student prophets whom we read about a few times in 2 Kings 2. They are united in schools dating back to the time of Samuel. Faithful men, whom we can see as a remnant among the people of God. They have learned lessons from 2 Kings 2. At first they did not have illuminated eyes, nor did they see Elijah’s ascension, even though they do have knowledge of the fact that he was taken up to heaven. Meanwhile they have seen who Elisha is, how the spirit of Elijah rests on him, as they have seen some of his miracles.

Elisha is with them, possible to give them further education. They come to him with a wish. They want to build a new home, because a larger space is needed to live together. This will be due to an increase in the number of student prophets. The man of God is a point of attraction for those who want to know more about the LORD.

We can apply this to a local church. If there is a man of God in a place, there will be increase. In a man of God, the Lord Jesus becomes visible. Wherever He becomes visible, those who seek Him will also want to be there. A man of God is not one above the local church, but is part of it. He is the power of the church. But if decisions are made, he will not make them as an individual. Decisions are taken by the entire church. Often a certain decision is made following his advice. He shows the way.

The student prophets propose to go to the Jordan. The Jordan is the river through which the Israelites had to pass to get into the promised land. For us, the Jordan is a picture of the death, the resurrection and the glorification of the Lord Jesus, through which we have entered the heavenly places, the heavenly land. God has “seated us with Him in heavenly [places] in Christ Jesus” (Ephesians 2:6). That they propose to go to the Jordan can therefore be seen from a spiritual point of view as a proof of their spiritual growth. First they saw the Jordan from afar (2 Kings 2:7), they remained at a distance from it, but now they want to live there.

The proposal is that each of them gets a beam from the Jordan to build a new place to live together. They each have a personal share in the construction. They each make a contribution to the best of their ability. So it is with building God’s house. For its construction, the Lord has given each one of His own responsibilities. We all contribute to the construction of the church, each with his or her own gift. However, it is important to build with good materials.

If Elisha agrees to the request, the student prophets don’t immediately get on their way. They want Elisha to go with them. That is a good thing. Not only do they go on their way at his direction, but they also want to ensure his presence on that way. Elisha not only shows the way, but he also goes with them. The Spirit does the same with us. He indicates the way we should go and accompanies us on that way. We may walk, through the Spirit (Galatians 5:25). Not only do we need the Lord to show us the right way, but we also need Him on the way itself.

2 Kings 17:27

Introduction

Elisha is a man of God. This is reflected in each section of this chapter. He is the man of grace, although the aspect of judgment is not lacking. With Elijah, it was the other way round. This grace is not the result of a revolution in the people. It is a grace that God grants, when the condition of the people is dark. In this chapter and the following we see three examples of this.

A New Place to Live

Here we meet again the student prophets whom we read about a few times in 2 Kings 2. They are united in schools dating back to the time of Samuel. Faithful men, whom we can see as a remnant among the people of God. They have learned lessons from 2 Kings 2. At first they did not have illuminated eyes, nor did they see Elijah’s ascension, even though they do have knowledge of the fact that he was taken up to heaven. Meanwhile they have seen who Elisha is, how the spirit of Elijah rests on him, as they have seen some of his miracles.

Elisha is with them, possible to give them further education. They come to him with a wish. They want to build a new home, because a larger space is needed to live together. This will be due to an increase in the number of student prophets. The man of God is a point of attraction for those who want to know more about the LORD.

We can apply this to a local church. If there is a man of God in a place, there will be increase. In a man of God, the Lord Jesus becomes visible. Wherever He becomes visible, those who seek Him will also want to be there. A man of God is not one above the local church, but is part of it. He is the power of the church. But if decisions are made, he will not make them as an individual. Decisions are taken by the entire church. Often a certain decision is made following his advice. He shows the way.

The student prophets propose to go to the Jordan. The Jordan is the river through which the Israelites had to pass to get into the promised land. For us, the Jordan is a picture of the death, the resurrection and the glorification of the Lord Jesus, through which we have entered the heavenly places, the heavenly land. God has “seated us with Him in heavenly [places] in Christ Jesus” (Ephesians 2:6). That they propose to go to the Jordan can therefore be seen from a spiritual point of view as a proof of their spiritual growth. First they saw the Jordan from afar (2 Kings 2:7), they remained at a distance from it, but now they want to live there.

The proposal is that each of them gets a beam from the Jordan to build a new place to live together. They each have a personal share in the construction. They each make a contribution to the best of their ability. So it is with building God’s house. For its construction, the Lord has given each one of His own responsibilities. We all contribute to the construction of the church, each with his or her own gift. However, it is important to build with good materials.

If Elisha agrees to the request, the student prophets don’t immediately get on their way. They want Elisha to go with them. That is a good thing. Not only do they go on their way at his direction, but they also want to ensure his presence on that way. Elisha not only shows the way, but he also goes with them. The Spirit does the same with us. He indicates the way we should go and accompanies us on that way. We may walk, through the Spirit (Galatians 5:25). Not only do we need the Lord to show us the right way, but we also need Him on the way itself.

2 Kings 17:28

The Accident and the Miracle

At the Jordan they go to work. While they are busy, an accident happens. When someone was cutting down a beam with an axe, the axe head fell into the water. He has lost control of his tools. Fortunately, the axe does not hit anyone (cf. Deuteronomy 19:5), but it does disappear into the water of the Jordan. The man has lost his tool. As he sees the iron disappear into the water, he cries out: “Alas, my master! For it was borrowed.”

Elisha must have been close to him, because the man addressed his cry of fear to the man of God. That was the right call. Humanly we would say: ‘What luck that they asked Elisha to come along.’ Elisha inquired where the iron had fallen into the water. When the man has directed him to the place, Elisha cuts off a stick and throws it in to where the axe head fell. The stick functions as a magnet, because the iron is made to float. Elisha doesn’t take the iron out of the water himself, but tells the man to take it up for himself. Elisha does the miracle, but the man must do what he can himself.

The story as such shows how much the man of God is involved in an apparently small event, but had become a personal drama for someone else. This history stands between two events that are of international magnitude. God’s attention goes out to the big and the small. He has interactions with nations and with the individual.

The man’s predicament is that he has lost something that was not his. He borrowed the axe, because he himself had none. We can perhaps deduce from the panic caused by his loss, that he had no money to buy one. The result of Elisha’s intervention also points to this. The prophet did no miracles without reason. If there is a real need, then we can count on God’s gracious and wonderful help.

Spiritually speaking, there is also something for us to learn. Here we see the Jordan as the river that, as it were, swallows up of a student prophet’s tool, but also has to return it. When we think again of what the Jordan is a picture of – the death and resurrection of the Lord Jesus – we learn that all our strength has been destroyed in the death of the Lord Jesus. We also learn that we have risen to a new life and that we may work in the power of the Holy Spirit on God’s house with the means He has for us.

The means we are given to serve the Lord are borrowed means. These are the gifts that have been made available to us. These gifts are no guarantee that the work will be done properly. We must learn that what we are and have, can only be properly used if we receive it from the hands of the man of God (the Lord Jesus) who retrieves it from the Jordan (the death and resurrection of the Lord Jesus).

Moses is also a man of God who once threw a tree into the water. In that case it was to make undrinkable water drinkable, so that the people could drink it (Exodus 15:25a). Elisha does the same for a few. In the wood we can see a picture of the cross of the Lord Jesus. Paul brings “the wood”, the cross of Christ, into the church in Corinth (1 Corinthians 2:1-5). Because the Corinthians misuse their gifts to their own glory, Paul reminds them of the foolishness of the cross. In the light of the cross the self-importance disappears and the Spirit is given the space to work what is to God’s glory.

Man has to take up his tool himself. The house is being built now with a tool that came from the Jordan. The power of the stream is overcome by a piece of wood, so that what was hopelessly lost, is saved and can be made useful.

2 Kings 17:29

The Accident and the Miracle

At the Jordan they go to work. While they are busy, an accident happens. When someone was cutting down a beam with an axe, the axe head fell into the water. He has lost control of his tools. Fortunately, the axe does not hit anyone (cf. Deuteronomy 19:5), but it does disappear into the water of the Jordan. The man has lost his tool. As he sees the iron disappear into the water, he cries out: “Alas, my master! For it was borrowed.”

Elisha must have been close to him, because the man addressed his cry of fear to the man of God. That was the right call. Humanly we would say: ‘What luck that they asked Elisha to come along.’ Elisha inquired where the iron had fallen into the water. When the man has directed him to the place, Elisha cuts off a stick and throws it in to where the axe head fell. The stick functions as a magnet, because the iron is made to float. Elisha doesn’t take the iron out of the water himself, but tells the man to take it up for himself. Elisha does the miracle, but the man must do what he can himself.

The story as such shows how much the man of God is involved in an apparently small event, but had become a personal drama for someone else. This history stands between two events that are of international magnitude. God’s attention goes out to the big and the small. He has interactions with nations and with the individual.

The man’s predicament is that he has lost something that was not his. He borrowed the axe, because he himself had none. We can perhaps deduce from the panic caused by his loss, that he had no money to buy one. The result of Elisha’s intervention also points to this. The prophet did no miracles without reason. If there is a real need, then we can count on God’s gracious and wonderful help.

Spiritually speaking, there is also something for us to learn. Here we see the Jordan as the river that, as it were, swallows up of a student prophet’s tool, but also has to return it. When we think again of what the Jordan is a picture of – the death and resurrection of the Lord Jesus – we learn that all our strength has been destroyed in the death of the Lord Jesus. We also learn that we have risen to a new life and that we may work in the power of the Holy Spirit on God’s house with the means He has for us.

The means we are given to serve the Lord are borrowed means. These are the gifts that have been made available to us. These gifts are no guarantee that the work will be done properly. We must learn that what we are and have, can only be properly used if we receive it from the hands of the man of God (the Lord Jesus) who retrieves it from the Jordan (the death and resurrection of the Lord Jesus).

Moses is also a man of God who once threw a tree into the water. In that case it was to make undrinkable water drinkable, so that the people could drink it (Exodus 15:25a). Elisha does the same for a few. In the wood we can see a picture of the cross of the Lord Jesus. Paul brings “the wood”, the cross of Christ, into the church in Corinth (1 Corinthians 2:1-5). Because the Corinthians misuse their gifts to their own glory, Paul reminds them of the foolishness of the cross. In the light of the cross the self-importance disappears and the Spirit is given the space to work what is to God’s glory.

Man has to take up his tool himself. The house is being built now with a tool that came from the Jordan. The power of the stream is overcome by a piece of wood, so that what was hopelessly lost, is saved and can be made useful.

2 Kings 17:30

The Accident and the Miracle

At the Jordan they go to work. While they are busy, an accident happens. When someone was cutting down a beam with an axe, the axe head fell into the water. He has lost control of his tools. Fortunately, the axe does not hit anyone (cf. Deuteronomy 19:5), but it does disappear into the water of the Jordan. The man has lost his tool. As he sees the iron disappear into the water, he cries out: “Alas, my master! For it was borrowed.”

Elisha must have been close to him, because the man addressed his cry of fear to the man of God. That was the right call. Humanly we would say: ‘What luck that they asked Elisha to come along.’ Elisha inquired where the iron had fallen into the water. When the man has directed him to the place, Elisha cuts off a stick and throws it in to where the axe head fell. The stick functions as a magnet, because the iron is made to float. Elisha doesn’t take the iron out of the water himself, but tells the man to take it up for himself. Elisha does the miracle, but the man must do what he can himself.

The story as such shows how much the man of God is involved in an apparently small event, but had become a personal drama for someone else. This history stands between two events that are of international magnitude. God’s attention goes out to the big and the small. He has interactions with nations and with the individual.

The man’s predicament is that he has lost something that was not his. He borrowed the axe, because he himself had none. We can perhaps deduce from the panic caused by his loss, that he had no money to buy one. The result of Elisha’s intervention also points to this. The prophet did no miracles without reason. If there is a real need, then we can count on God’s gracious and wonderful help.

Spiritually speaking, there is also something for us to learn. Here we see the Jordan as the river that, as it were, swallows up of a student prophet’s tool, but also has to return it. When we think again of what the Jordan is a picture of – the death and resurrection of the Lord Jesus – we learn that all our strength has been destroyed in the death of the Lord Jesus. We also learn that we have risen to a new life and that we may work in the power of the Holy Spirit on God’s house with the means He has for us.

The means we are given to serve the Lord are borrowed means. These are the gifts that have been made available to us. These gifts are no guarantee that the work will be done properly. We must learn that what we are and have, can only be properly used if we receive it from the hands of the man of God (the Lord Jesus) who retrieves it from the Jordan (the death and resurrection of the Lord Jesus).

Moses is also a man of God who once threw a tree into the water. In that case it was to make undrinkable water drinkable, so that the people could drink it (Exodus 15:25a). Elisha does the same for a few. In the wood we can see a picture of the cross of the Lord Jesus. Paul brings “the wood”, the cross of Christ, into the church in Corinth (1 Corinthians 2:1-5). Because the Corinthians misuse their gifts to their own glory, Paul reminds them of the foolishness of the cross. In the light of the cross the self-importance disappears and the Spirit is given the space to work what is to God’s glory.

Man has to take up his tool himself. The house is being built now with a tool that came from the Jordan. The power of the stream is overcome by a piece of wood, so that what was hopelessly lost, is saved and can be made useful.

2 Kings 17:31

The Accident and the Miracle

At the Jordan they go to work. While they are busy, an accident happens. When someone was cutting down a beam with an axe, the axe head fell into the water. He has lost control of his tools. Fortunately, the axe does not hit anyone (cf. Deuteronomy 19:5), but it does disappear into the water of the Jordan. The man has lost his tool. As he sees the iron disappear into the water, he cries out: “Alas, my master! For it was borrowed.”

Elisha must have been close to him, because the man addressed his cry of fear to the man of God. That was the right call. Humanly we would say: ‘What luck that they asked Elisha to come along.’ Elisha inquired where the iron had fallen into the water. When the man has directed him to the place, Elisha cuts off a stick and throws it in to where the axe head fell. The stick functions as a magnet, because the iron is made to float. Elisha doesn’t take the iron out of the water himself, but tells the man to take it up for himself. Elisha does the miracle, but the man must do what he can himself.

The story as such shows how much the man of God is involved in an apparently small event, but had become a personal drama for someone else. This history stands between two events that are of international magnitude. God’s attention goes out to the big and the small. He has interactions with nations and with the individual.

The man’s predicament is that he has lost something that was not his. He borrowed the axe, because he himself had none. We can perhaps deduce from the panic caused by his loss, that he had no money to buy one. The result of Elisha’s intervention also points to this. The prophet did no miracles without reason. If there is a real need, then we can count on God’s gracious and wonderful help.

Spiritually speaking, there is also something for us to learn. Here we see the Jordan as the river that, as it were, swallows up of a student prophet’s tool, but also has to return it. When we think again of what the Jordan is a picture of – the death and resurrection of the Lord Jesus – we learn that all our strength has been destroyed in the death of the Lord Jesus. We also learn that we have risen to a new life and that we may work in the power of the Holy Spirit on God’s house with the means He has for us.

The means we are given to serve the Lord are borrowed means. These are the gifts that have been made available to us. These gifts are no guarantee that the work will be done properly. We must learn that what we are and have, can only be properly used if we receive it from the hands of the man of God (the Lord Jesus) who retrieves it from the Jordan (the death and resurrection of the Lord Jesus).

Moses is also a man of God who once threw a tree into the water. In that case it was to make undrinkable water drinkable, so that the people could drink it (Exodus 15:25a). Elisha does the same for a few. In the wood we can see a picture of the cross of the Lord Jesus. Paul brings “the wood”, the cross of Christ, into the church in Corinth (1 Corinthians 2:1-5). Because the Corinthians misuse their gifts to their own glory, Paul reminds them of the foolishness of the cross. In the light of the cross the self-importance disappears and the Spirit is given the space to work what is to God’s glory.

Man has to take up his tool himself. The house is being built now with a tool that came from the Jordan. The power of the stream is overcome by a piece of wood, so that what was hopelessly lost, is saved and can be made useful.

2 Kings 17:32

Elisha Warns the King of Israel

God’s Spirit tells us of the secret deliberations of the king of Aram, or Syria. The king may decide what he wants, but nothing is hidden from God. The Spirit communicated with Elisha what the king of Syria was up to. The man of God sent messengers to the king of Israel (possibly Jehoram) to warn him of the enemy’s plans. He does not do it for Jehoram (cf. 2 Kings 3:13-14), but for the poor people and even more as a sign for the king of Syria. It is a sign of God’s omnipotence to this king.

The man of God has a prophetic view. The king of Israel was very wise to listen to Elisha’s advice. This was repeated several times. It also shows that no one can do any harm to God’s people if their Protector does not allow it.

2 Kings 17:33

Elisha Warns the King of Israel

God’s Spirit tells us of the secret deliberations of the king of Aram, or Syria. The king may decide what he wants, but nothing is hidden from God. The Spirit communicated with Elisha what the king of Syria was up to. The man of God sent messengers to the king of Israel (possibly Jehoram) to warn him of the enemy’s plans. He does not do it for Jehoram (cf. 2 Kings 3:13-14), but for the poor people and even more as a sign for the king of Syria. It is a sign of God’s omnipotence to this king.

The man of God has a prophetic view. The king of Israel was very wise to listen to Elisha’s advice. This was repeated several times. It also shows that no one can do any harm to God’s people if their Protector does not allow it.

2 Kings 17:34

Elisha Warns the King of Israel

God’s Spirit tells us of the secret deliberations of the king of Aram, or Syria. The king may decide what he wants, but nothing is hidden from God. The Spirit communicated with Elisha what the king of Syria was up to. The man of God sent messengers to the king of Israel (possibly Jehoram) to warn him of the enemy’s plans. He does not do it for Jehoram (cf. 2 Kings 3:13-14), but for the poor people and even more as a sign for the king of Syria. It is a sign of God’s omnipotence to this king.

The man of God has a prophetic view. The king of Israel was very wise to listen to Elisha’s advice. This was repeated several times. It also shows that no one can do any harm to God’s people if their Protector does not allow it.

2 Kings 17:35

Command to Capture Elisha

The king of Aram, or Syria, was severely frustrated by the fact that his plans were always known. There is nothing more frustrating for a culprit than the fact that all his well thought-out plans are known to others and his intention fails time and time again. The king called his servants together and wanted to know who was betraying him. As it happens frequently, someone from the common people knows the answer. We are not told how he knew it; we are told only so much in this history without any explanatory information.

As the ‘traitor’ is now revealed, the king commands the arrest of Elisha. He has no doubt that with the arrest of Elisha he has indeed caught the culprit. He sent a huge army to Elisha. He had heard something of the power of this man and does not want to underestimate it. It shows how afraid the king was of the man of God. At the same time, he underestimated God’s power by turning an army, a huge one, towards Elisha.

In the invisible world, the powers of darkness are also working in a joint effort to eliminate every believer who is a man of God’s will. There are spiritual powers that are out to stop us in our work for the Lord. The devil does not under-estimate us. He is full of interest in us. He is not interested in slacking Christians, but in working Christians.

2 Kings 17:36

Command to Capture Elisha

The king of Aram, or Syria, was severely frustrated by the fact that his plans were always known. There is nothing more frustrating for a culprit than the fact that all his well thought-out plans are known to others and his intention fails time and time again. The king called his servants together and wanted to know who was betraying him. As it happens frequently, someone from the common people knows the answer. We are not told how he knew it; we are told only so much in this history without any explanatory information.

As the ‘traitor’ is now revealed, the king commands the arrest of Elisha. He has no doubt that with the arrest of Elisha he has indeed caught the culprit. He sent a huge army to Elisha. He had heard something of the power of this man and does not want to underestimate it. It shows how afraid the king was of the man of God. At the same time, he underestimated God’s power by turning an army, a huge one, towards Elisha.

In the invisible world, the powers of darkness are also working in a joint effort to eliminate every believer who is a man of God’s will. There are spiritual powers that are out to stop us in our work for the Lord. The devil does not under-estimate us. He is full of interest in us. He is not interested in slacking Christians, but in working Christians.

2 Kings 17:37

Command to Capture Elisha

The king of Aram, or Syria, was severely frustrated by the fact that his plans were always known. There is nothing more frustrating for a culprit than the fact that all his well thought-out plans are known to others and his intention fails time and time again. The king called his servants together and wanted to know who was betraying him. As it happens frequently, someone from the common people knows the answer. We are not told how he knew it; we are told only so much in this history without any explanatory information.

As the ‘traitor’ is now revealed, the king commands the arrest of Elisha. He has no doubt that with the arrest of Elisha he has indeed caught the culprit. He sent a huge army to Elisha. He had heard something of the power of this man and does not want to underestimate it. It shows how afraid the king was of the man of God. At the same time, he underestimated God’s power by turning an army, a huge one, towards Elisha.

In the invisible world, the powers of darkness are also working in a joint effort to eliminate every believer who is a man of God’s will. There are spiritual powers that are out to stop us in our work for the Lord. The devil does not under-estimate us. He is full of interest in us. He is not interested in slacking Christians, but in working Christians.

2 Kings 17:38

Command to Capture Elisha

The king of Aram, or Syria, was severely frustrated by the fact that his plans were always known. There is nothing more frustrating for a culprit than the fact that all his well thought-out plans are known to others and his intention fails time and time again. The king called his servants together and wanted to know who was betraying him. As it happens frequently, someone from the common people knows the answer. We are not told how he knew it; we are told only so much in this history without any explanatory information.

As the ‘traitor’ is now revealed, the king commands the arrest of Elisha. He has no doubt that with the arrest of Elisha he has indeed caught the culprit. He sent a huge army to Elisha. He had heard something of the power of this man and does not want to underestimate it. It shows how afraid the king was of the man of God. At the same time, he underestimated God’s power by turning an army, a huge one, towards Elisha.

In the invisible world, the powers of darkness are also working in a joint effort to eliminate every believer who is a man of God’s will. There are spiritual powers that are out to stop us in our work for the Lord. The devil does not under-estimate us. He is full of interest in us. He is not interested in slacking Christians, but in working Christians.

2 Kings 17:39

Open and Closed Eyes

The servant of Elisha was impressed by the power of the enemy. That’s because he couldn’t see well. He was scared because he didn’t see the unseen. He looked only with his natural eyes and counted only with visible powers.

Elisha saw well. He did not need to pray for his own eyes to be opened. What we see with our eyes is no more reliable than what we see with the eyes of our heart. Thus the Lord Jesus saw many angels at His disposal when a multitude of people came to capture Him (Matthew 26:53). Faith knows: “The angel of the LORD encamps around those who fear Him, and rescues them” (Psalms 34:7). Jacob also saw a host of angels when he was on his way to meet Esau (Genesis 32:1-2).

When Elisha prayed, the eyes of the servant were opened. The servant then saw what Elisha saw when Elijah went to heaven (2 Kings 2:11). The power of God who brought Elijah to heaven is at our disposal against the enemy. It is the power that lifts us above the earthly stage of threat and danger and brings us in the spirit within a place of complete security, inaccessible and therefore untouchable by the enemy.

When the enemies came towards him, Elisha prayed a new prayer, now not to open eyes, but to close eyes (cf. Genesis 19:11). This was a physical blindness, a literal blindness. The result of the Lord Jesus’ service was spiritual blindness. He came to make spiritually blind people to see, and those who think they believe they see, to make blind. This is not a literal blindness, but a blindness of insight, of lacking understanding of their position.

The men walked after Elisha with open eyes, but blind to where they were. In this way he brought the enemy into the lion’s den. This did not result in their destruction, but in a proof of unprecedented grace. When they were in the middle of Samaria, Elisha prayed again, now again to open their eyes. Then the enemies become aware of their position. They discovered the power of Elisha.

2 Kings 17:40

Open and Closed Eyes

The servant of Elisha was impressed by the power of the enemy. That’s because he couldn’t see well. He was scared because he didn’t see the unseen. He looked only with his natural eyes and counted only with visible powers.

Elisha saw well. He did not need to pray for his own eyes to be opened. What we see with our eyes is no more reliable than what we see with the eyes of our heart. Thus the Lord Jesus saw many angels at His disposal when a multitude of people came to capture Him (Matthew 26:53). Faith knows: “The angel of the LORD encamps around those who fear Him, and rescues them” (Psalms 34:7). Jacob also saw a host of angels when he was on his way to meet Esau (Genesis 32:1-2).

When Elisha prayed, the eyes of the servant were opened. The servant then saw what Elisha saw when Elijah went to heaven (2 Kings 2:11). The power of God who brought Elijah to heaven is at our disposal against the enemy. It is the power that lifts us above the earthly stage of threat and danger and brings us in the spirit within a place of complete security, inaccessible and therefore untouchable by the enemy.

When the enemies came towards him, Elisha prayed a new prayer, now not to open eyes, but to close eyes (cf. Genesis 19:11). This was a physical blindness, a literal blindness. The result of the Lord Jesus’ service was spiritual blindness. He came to make spiritually blind people to see, and those who think they believe they see, to make blind. This is not a literal blindness, but a blindness of insight, of lacking understanding of their position.

The men walked after Elisha with open eyes, but blind to where they were. In this way he brought the enemy into the lion’s den. This did not result in their destruction, but in a proof of unprecedented grace. When they were in the middle of Samaria, Elisha prayed again, now again to open their eyes. Then the enemies become aware of their position. They discovered the power of Elisha.

2 Kings 17:41

Open and Closed Eyes

The servant of Elisha was impressed by the power of the enemy. That’s because he couldn’t see well. He was scared because he didn’t see the unseen. He looked only with his natural eyes and counted only with visible powers.

Elisha saw well. He did not need to pray for his own eyes to be opened. What we see with our eyes is no more reliable than what we see with the eyes of our heart. Thus the Lord Jesus saw many angels at His disposal when a multitude of people came to capture Him (Matthew 26:53). Faith knows: “The angel of the LORD encamps around those who fear Him, and rescues them” (Psalms 34:7). Jacob also saw a host of angels when he was on his way to meet Esau (Genesis 32:1-2).

When Elisha prayed, the eyes of the servant were opened. The servant then saw what Elisha saw when Elijah went to heaven (2 Kings 2:11). The power of God who brought Elijah to heaven is at our disposal against the enemy. It is the power that lifts us above the earthly stage of threat and danger and brings us in the spirit within a place of complete security, inaccessible and therefore untouchable by the enemy.

When the enemies came towards him, Elisha prayed a new prayer, now not to open eyes, but to close eyes (cf. Genesis 19:11). This was a physical blindness, a literal blindness. The result of the Lord Jesus’ service was spiritual blindness. He came to make spiritually blind people to see, and those who think they believe they see, to make blind. This is not a literal blindness, but a blindness of insight, of lacking understanding of their position.

The men walked after Elisha with open eyes, but blind to where they were. In this way he brought the enemy into the lion’s den. This did not result in their destruction, but in a proof of unprecedented grace. When they were in the middle of Samaria, Elisha prayed again, now again to open their eyes. Then the enemies become aware of their position. They discovered the power of Elisha.