but simply meant: have him cured, as thou hast a wonder-working prophet; the Syrian king imagining, according to his heathen notions of priests and goëtes, that Joram could do what he liked with his prophets and their miraculous powers. There was no ground, therefore, for the suspicion which Joram expressed: “for only observe and see, that he seeks occasion against me.” התאנּה to seek occasion, sc. for a quarrel (cf. Jdg 14:4).
Verse 8
When Elisha heard of this, he reproved the king for his unbelieving alarm, and told him to send the man to him, “that he may learn that there is a prophet in Israel.”
Verses 9-12
When Naaman stopped with his horses and chariot before the house of Elisha, the prophet sent a messenger out to him to say, “Go and wash thyself seven times in the Jordan, and thy flesh will return to thee, i.e., become sound, and thou wilt be clean.” ישׁב, return, inasmuch as the flesh had been changed through the leprosy into festering matter and putrefaction. The reason why Elisha did not go out to Naaman himself, is not to be sought for in the legal prohibition of intercourse with lepers, as Ephraem Syrus and many others suppose, nor in his fear of the leper, as Thenius thinks, nor even in the wish to magnify the miracle in the eyes of Naaman, as C. a Lapide imagines, but simply in Naaman’s state of mind. This is evident from his exclamation concerning the way in which he was treated. Enraged at his treatment, he said to his servant (2Ki 5:11, 2Ki 5:12): “I thought, he will come out to me and stand and call upon the name of Jehovah his God, and go with his hand over the place (i.e., move his hand to and fro over the diseased places), and take away the leprosy.” המּצורע, the leprous = the disease of leprosy, the scabs and ulcers of leprosy. “Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? (for the combination of טּוב with נהרות, see Ewald, §174f.) Should I not bathe in them, and become clean?” With these words he turned back, going away in a rage. Naaman had been greatly strengthened in the pride, which is innate in every natural man, by the exalted position which he held in the state, and in which every one bowed before him, and served him in the most reverential manner, with the exception of his lord the king; and he was therefore to receive a salutary lesson of humiliation, and at the same time was also to learn that he owed his cure not to any magic touch from the prophet, but solely to the power of God working through him. - Of the two rivers of Damascus, Abana
