Of the ten lepers that our Saviour cleansed, the only one that returned to give thanks was a Samaritan, Luk 17:16. This Syrian did so, and here expresses himself.

I.Convinced of the power of the God of Israel, not only that he is God, but that he is God alone, and that indeed there is no God in all the earth but in Israel (Kg2 5:15) - a noble confession, but such as intimates the misery of the Gentile world; for the nations that had many gods really had no God, but were without God in the world. He had formerly thought the gods of Syria gods indeed, but now experience had rectified his mistake, and he knew Israel's God was God alone, the sovereign Lord of all. Had he seen other lepers cleansed, perhaps the sight would not have convinced him, but the mercy of the cure affected him more than the miracle of it. Those are best able to speak of the power of divine grace who have themselves experienced it.

II.Grateful to Elisha the prophet: "Therefore, for his sake whose servant thou art, I have a present for thee, silver, and gold, and raiment, whatever thou wilt please to accept." He valued the cure, not by the easiness of it to the prophet, but the acceptableness of it to himself, and would gladly pay for it accordingly. But Elisha generously refused the fee, though urged to accept it; and, to prevent further importunity, backed his refusal with an oath: As the Lord liveth, I will receive none (Kg2 5:16), not because he did not need it, for he was poor enough, and knew what to do with it, and how to bestow it among the sons of the prophets, nor because he thought it unlawful, for he received presents from others; but he would not be beholden to this Syrian, nor should he say, I have made Elisha rich, Gen 14:23. It would be much for the honour of God to show this new convert that the servants of the God of Israel were taught to look upon the wealth of this world with a holy contempt, which would confirm him in his belief that there was no God but in Israel. See Co1 9:18; Co2 11:9.

III.Proselyted to the worship of the God of Israel. He will not only offer a sacrifice to the Lord, in thanks for his present cure, but he resolves he will never offer sacrifice to any other gods, Kg2 5:17. It was a happy cure of his leprosy which cured him of his idolatry, a more dangerous disease. But here are two instances of his weakness and infirmity in his conversion: - 1. In one instance he over-did it, that he would not only worship the God of Israel, but he would have clods of earth out of the prophet's garden, or at least of the prophet's ordering, to make an altar of, Kg2 5:17. He that awhile ago had spoken very slightly of the waters of Israel (Kg2 5:12) now is in another extreme, and over-values the earth of Israel, supposing (since God has appointed altars of earth, Exo 20:24) that an altar of that earth would be most acceptable to him, not considering that all the earth is the Lord's and the fulness thereof. Or perhaps the transport of his affection and veneration for the prophet, not only upon the account of his power, but of his virtue and generosity, made him, as we say, love the very ground he went upon and desire to have some of it home with him. The modern compliment equivalent to this would be, "Pray, sir, let me have your picture." 2. In another instance he under-did it, that he reserved to himself a liberty to bow in the house of Rimmon, in complaisance to the king his master, and according to the duty of his place at court (Kg2 5:18), in this thing he must be excused. He owns he ought not to do it, but that he cannot otherwise not do it, but that he cannot otherwise keep his place, - protests that his bowing is not, nor ever shall be, as it had been, in honour to the idol, but only in honour to the king, - and therefore he hopes God will forgive him. Perhaps, all things considered, this might admit of some apology, though it was not justifiable. But, as to us, I am sure, (1.) If, in covenanting with God, we make a reservation for any known sin, which we will continue to indulge ourselves in, that reservation is a defeasance of his covenant. We must cast away all our transgressions and not except any house of Rimmon. (2.) Though we are encouraged to pray for the remission of the sins we have committed, yet, if we ask for a dispensation to go on in any sin for the future, we mock God, and deceive ourselves. (3.) Those that know not how to quit a place at court when they cannot keep it without sinning against God, and wronging their consciences, do not rightly value the divine favour. (4.) Those that truly hate evil will make conscience of abstaining from all appearances of evil. Though Naaman's dissembling his religion cannot be approved, yet because his promise to offer no sacrifice to any god but the God of Israel only was a great point gained with a Syrian, and because, by asking pardon in this matter, he showed such a degree of conviction and ingenuousness as gave hopes of improvement, the prophet took fair leave of him, and bade him Go in peace, Kg2 5:19. Young converts must be tenderly dealt with.

Shall there not then, I pray thee - This verse is understood two different ways. I will give them both in a paraphrase: -

1.Shall there not then be given unto thy servant [viz., Naaman] two mules' burden of this Israelitish earth, that I may build an altar with it, on which I may offer sacrifices to the God of Israel? For thy servant, etc.

2.Shall there not be given to thy [Elisha's] servant [Gehazi] two mules' burden of this earth? i.e., the gold and silver which he brought with him; and which he esteemed as earth, or dust, in comparison of the cure he received. For thy servant [Naaman] will henceforth, etc.

Each of these interpretations has its difficulties. Why Naaman should ask for two mules' burden of earth, which he might have taken up any where on the confines of the land, without any such liberty, is not easy to see. As to the prophet's permission, though the boon was ever so small, it was not his to give; only the king of Israel could give such a permission: and what sort of an altar could he build with two mules' burden of earth, carried from Samaria to Damascus? If this be really the meaning of the place, the request was exceedingly foolish, and never could have come from a person enjoying the right use of his reason. The second opinion, not without its difficulties, seems less embarrassed than the former. It was natural for Naaman to wish to give something to the prophet's servant, as the master had refused his present. Again, impressed with the vast importance of the cure he had received, to take away all feeling of obligation, he might call two or ten talents of silver by the name of earth, as well as Habakkuk, Hab 2:6, calls silver and gold thick clay; and by terms of this kind it has been frequently denominated, both by prophets and heathen writers: "Tyrus heaped up silver as the dust, and fine gold as the mire of the streets;" Zac 9:3. And the king made silver and gold at Jerusalem as stones; Ch2 1:15. Which is agreeable to the sentiments of the heathen: Χρυσος τις κονις εστι, και αργυρος, Gold and silver are only a certain kind of earth. - Arist. Eth. Nicomach.

Should it be said, The gold and silver could not be two mules' burden; I answer, Let the quantity that Naaman brought with him be only considered, and it will be found to be as much, when put into two bags, as could be well lifted upon the backs of two mules, or as those beasts could conveniently carry. The silver itself would weigh 233lbs. 9oz. 15 1/2dwts., and the gold 1,140lbs. 7oz. 10dwts.; in the whole 1,3741bs. 50Z. 5 1/2dwts. Troy weight. Should it be objected that, taken in this sense, there is no visible connection between the former and latter clauses of the verse, I answer that there is as much connection between the words taken in this sense as in the other, for something must be brought in to supply both; besides, this makes a more complete sense than the other: "Shall there not, I pray thee, be given to thy servant two mules' burden of this silver and gold, [to apply it as he may think proper; I regard it not], for thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods, [for the cure he has now received; or by way of worship at any time]; but unto Jehovah." The reader may choose which of these interpretations he pleases.

And Naaman said, shall there not then, I pray thee, be given to thy servant two mules' burden of earth..... Not that he desired of Elisha that he would suffer his servant Gehazi to receive a present as much as two mules could carry; but inasmuch as the prophet refused a present from him, his servant, he asks a favour of him, that he would permit him to take with him, out of the land of Israel, as much earth two mules could carry, that is, to make an altar of earth, as the next words indicate: but as he might have this any where without the prophet's leave, some Jewish writers (o) think he requested it from his own house, and from the place his feet trod on, as conceiving in a superstitious way that there was a sort of holiness in it; or however, that wheresoever he had it, if with the prophet's leave, a blessing would go with it, or that would be a sort of a consecration of it; and having an altar made of the earth of this land, would show that he was in the faith of the same God, and performed the same worship to him Israel did:

for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the Lord: hence the Jews say, he became a proselyte of righteousness (p), embraced the true religion, and the worship of the true God, according to the laws given to Israel; and the following words, rightly understood, confirm the same.

(o) Ben Gersom & Abarbinel in loc. (p) Shalshalet Hakabala, fol. 11. 2.

two mules' burden of earth--with which to make an altar (Exo 20:24) to the God of Israel. What his motive or his purpose was in this proposal--whether he thought that God could be acceptably worshipped only on his own soil; or whether he wished, when far away from the Jordan, to have the earth of Palestine to rub himself with, which the Orientals use as a substitute for water; or whether, by making such a request of Elisha, he thought the prophet's grant of it would impart some virtue; or whether, like the modern Jews and Mohammedans, he resolved to have a portion of this holy earth for his nightly pillow--it is not easy to say. It is not strange to find such notions in so newly a converted heathen.