TRV
Translation
King James Version
In this thing the LORD pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing.
KJV (with Strong's)
In this thing H1697 the LORD H3068 pardon H5545 thy servant H5650, that when my master H113 goeth H935 into the house H1004 of Rimmon H7417 to worship H7812 there, and he leaneth H8172 on my hand H3027, and I bow H7812 myself in the house H1004 of Rimmon H7417: when I bow down H7812 myself in the house H1004 of Rimmon H7417, the LORD H3068 pardon H5545 thy servant H5650 in this thing H1697.
Complete Jewish Bible
Except this, and may ADONAI forgive your servant for it: when my master goes into the temple of Rimmon to worship there, and he leans on my hand, and I bow down in the temple of Rimmon - when I bow down, may ADONAI forgive your servant for this."
Berean Standard Bible
Yet may the LORD forgive your servant this one thing: When my master goes into the temple of Rimmon to worship there, and he leans on my arm, and I bow down in the temple of Rimmon, may the LORD forgive your servant in this matter.”
American Standard Version
In this thing Jehovah pardon thy servant: when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon, when I bow myself in the house of Rimmon, Jehovah pardon thy servant in this thing.
World English Bible Messianic
In this thing may the LORD pardon your servant: when my master goes into the house of Rimmon to worship there, and he leans on my hand, and I bow myself in the house of Rimmon. When I bow myself in the house of Rimmon, may the LORD pardon your servant in this thing.”
Geneva Bible (1599)
Herein the Lord bee mercifull vnto thy seruant, that when my master goeth into the house of Rimmon, to worship there, and leaneth on mine hand, and I bowe my selfe in the house of Rimmon: when I doe bowe downe, I say, in the house of Rimmon, the Lord be mercifull vnto thy seruant in this point.
Young's Literal Translation
For this thing Jehovah be propitious to thy servant, in the coming in of my lord into the house of Rimmon to bow himself there, and he was supported by my hand, and I bowed myself in the house of Rimmon; for my bowing myself in the house of Rimmon Jehovah be propitious, I pray thee, to thy servant in this thing.'
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In the KJVVerse 9,666 of 31,102
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Commentary on 2 Kings 5 verses 15–19
15 ¶ And he returned to the man of God, he and all his company, and came, and stood before him: and he said, Behold, now I know that there is no God in all the earth, but in Israel: now therefore, I pray thee, take a blessing of thy servant.
16 But he said, As the LORD liveth, before whom I stand, I will receive none. And he urged him to take it; but he refused.
17 And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules' burden of earth? for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the LORD.
18 In this thing the LORD pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing.
19 And he said unto him, Go in peace. So he departed from him a little way.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–19. Public domain.
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SUMMARY
Naaman, the Syrian commander, having experienced miraculous healing and declared his exclusive allegiance to the God of Israel, seeks divine pardon for a specific future action. His high-ranking position necessitates his accompaniment of the King of Syria into the temple of the pagan deity Rimmon, where he must physically support the king and, in doing so, bow down with him. Naaman's earnest plea reveals the immediate and profound challenge of integrating his newfound monotheistic faith with his unavoidable civic duties in a polytheistic culture, demonstrating his sincere desire to maintain a clear conscience before the LORD.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage powerfully employs Dilemma to highlight Naaman's immediate and acute ethical challenge as a new convert. He finds himself caught between his profound and recently declared commitment to the LORD and his non-negotiable civic duty to the King of Syria. The striking Repetition of the phrase "when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing" underscores the depth of Naaman's spiritual concern and his earnest, almost desperate, desire for divine understanding and forgiveness. There is a subtle yet profound Irony in a pagan military commander, recently healed by the God of Israel, now seeking pardon from that very God for an act related to a pagan deity. This highlights the transformative power of his encounter with YHWH, as his conscience is now keenly attuned to God's standards, a sensitivity he previously lacked.
THEOLOGICAL AND THEMATIC CONNECTIONS
Naaman's heartfelt plea for pardon illuminates the complex interplay between outward action and inward intention, a perennial challenge for believers navigating their faith in a fallen world. It suggests that God, in His infinite grace and wisdom, understands the unique pressures and unavoidable circumstances that may lead to outward conformity while the heart remains true and exclusively devoted to Him. This passage does not, by any means, condone idolatry or compromise of faith, but rather offers a nuanced perspective on the sincerity of a new convert's heart and God's compassionate response to those genuinely striving to honor Him amidst difficult and ethically ambiguous realities. It underscores the profound biblical principle that while God demands exclusive worship and devotion, He also extends abundant grace to those who are genuinely seeking to follow Him, especially when faced with situations beyond their immediate control or that arise from unavoidable civic duties.
REFLECTION AND APPLICATION
Naaman's profound dilemma in 2 Kings 5:18 resonates deeply with believers today who find themselves navigating their faith in secular, pluralistic, or even overtly hostile environments. His concern reminds us that true faith is not merely a private conviction to be compartmentalized, but a transformative force that seeks to permeate every aspect of life, even when it presents significant ethical and practical challenges. This passage encourages us to cultivate a sensitive and discerning conscience before God, always striving to honor Him in all our ways, while simultaneously trusting in His boundless grace and understanding for the complexities of our human experience. It prompts us to consider the crucial distinction between active, willful participation in sin and an unavoidable, passive presence or action compelled by external circumstances, and to discern where our primary allegiance truly lies. Ultimately, Naaman's sincerity, his immediate concern for God's perspective, serves as a powerful reminder that God looks beyond mere outward appearance to the heart, and His patience extends to those genuinely seeking to walk in integrity, even as they grow in their understanding and application of His divine truth.
Questions for Reflection
FAQ
Did Elisha condone Naaman's bowing in the temple of Rimmon?
Answer: Elisha's response to Naaman's plea is found in 2 Kings 5:19, where he simply says, "Go in peace." This concise statement is not an explicit endorsement of Naaman's action, nor is it a condemnation. Rather, it is widely interpreted by scholars as an expression of divine grace, understanding, and perhaps even a pastoral blessing for a new convert navigating an incredibly complex and unavoidable situation. Elisha recognizes Naaman's sincere desire to honor the LORD exclusively and the unique constraints of his high-ranking position. The emphasis is on Naaman's heart and intention, which is to worship only the God of Israel, even if his physical presence and posture are dictated by his civic duty to his king. It highlights God's compassion and patience for those in difficult circumstances, trusting in His ability to discern the true intent of the heart over mere outward conformity in such a unique case.
CHRIST-CENTERED FULFILLMENT
Naaman's profound dilemma, caught between his new allegiance to the LORD and his unavoidable civic duty involving a pagan deity, beautifully foreshadows the ultimate freedom and comprehensive grace found in Christ. While Naaman sought pardon for a specific, future act, Christ's perfect life, atoning death, and glorious resurrection provide a complete and final pardon for all sins—past, present, and future—thereby reconciling us fully to God Colossians 1:21-22. In Christ, believers are definitively freed from the need to appease any other gods, powers, or even the fear of human judgment regarding outward actions, for He is "the image of the invisible God, the firstborn over all creation," holding all authority Colossians 1:15. Our primary allegiance shifts from earthly masters or cultural demands to the absolute Lordship of Jesus Christ, who enables us to live with integrity and singular devotion even in the most challenging environments, knowing that "no one can serve two masters" Matthew 6:24. Furthermore, Christ, as our sympathetic High Priest, truly understands our weaknesses and the immense pressures we face, having been tempted in every way, yet without sin Hebrews 4:15. He offers not just pardon, but also the indwelling power of the Holy Spirit to navigate such complexities, empowering us to live a life of worship that is truly "in spirit and truth" John 4:24, regardless of outward circumstances or societal expectations.