Yet the gate was not opened; that is, not the great gate. A smaller one within the larger was flung wide and the watchman appeared with obsequious interest: “Behold the needle’s eye. Enter thou and thy beasts.”
The men could get through readily, and even the horses could with difficulty, but hard is it indeed for a camel to go through the eye of a needle! They were made to kneel and then, with much tugging and cursing and shouting their drivers at last succeeded in getting them through its narrow space. The asses required almost as much effort, having to be unladen and their burdens strapped upon them once more on the city-side of the gate. Finally, only the chariots and the least important luggage remained under guard without while the watchman closed the small gate decisively against the envious groups left deriding and pleading and cursing in the shadow of the walls.
The next morning Naaman’s company again stood before the abode of Elisha. Again was it surrounded by gaping throngs. Again had the city of Samaria cause to be both curious and joyful. Did not all wish to gaze upon this great foreign diplomat who had been healed in the Jordan? Did not his recovery mean that war had been averted from Israel? What would he say to the prophet and what part of his goodly treasure would he leave behind? Part of this question had been answered before it had been asked; answered before he left the palace, when he had proffered a gift to the king, a gift generous in itself but small in comparison with what he had brought, most of which was intended for the Man of God.
Naaman’s visit to the prophet, however, had an even greater significance than the crowd surmised. In fact, his errand was threefold. First, he had come to bring a thank-offering. Second, he wished to make public confession of his belief in that Jehovah who, though Israel’s national God,[5] should now be his own. Third, he desired greatly to have the prophet’s advice on a matter which weighed heavily upon his mind. This time he was not required to deal with the servant, Gehazi. Instead, with all the elaborate courtesy of the East, Naaman was received by Elisha in person. Not with the abruptness and haste which we of the West are pleased to call “business,” but with deliberation and delicacy, Naaman made known his errand.
“Behold, now know I that there is no God in all the earth but in Israel; now therefore, I pray thee, take a blessing of thy servant,” and Naaman stretched forth his hand toward the camels laden with treasure, those rich stores of which Damascus was proud and which, brought in this form, was the current idea of wealth.
Elisha demurred. “As the Lord liveth, before whom I stand, I will receive none.”
Naaman stared. Surely he did not mean it. This was merely the usual reluctance, the hypocritical hesitancy which might be expected. All over the Orient it was customary to give presents to the various holy men who were successful interpreters of the wills of their respective gods, and none ever refused. This man had a different manner: a courtesy without servility, an assurance without bigotry, self-respect without self-esteem, but he was human! Once and again Naaman urged acceptance of the offering, but Elisha was firm. A murmur of surprise ran through the ranks of the Syrians and Naaman turned impatiently, commanding their withdrawal that he and the seer might converse in private. Isaac, sole attendant upon his master, as Gehazi was upon Elisha, communed with himself: “So saith the little maid,” and went over in his mind her protests against this gift and his own worldly-wise replies. So different was Jehovah from other gods! So unusual a man was his prophet!
Finding insistence useless, Naaman with fine feeling ignored the benefit he had thought to confer and begged instead that a favor be granted him. “Shall not then, I pray thee, be given to thy servant two mules’ burden of earth?” From the land Jehovah was supposed to especially bless Naaman would take sufficient holy ground to erect in heathen Syria an altar to this new God. “For thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods but only unto Jehovah.”
The prophet graciously gave consent and dispatched Gehazi with servants of their visitor to see that proper attention be given the matter.
Naaman’s brow clouded as his host stood waiting in dignified civility. Drawing nearer, he spoke in tones which betrayed his agitation of mind. “In this thing, however, the Lord pardon thy servant; that when my master, the king, goeth into the House of Rimmon to worship there (for thou knowest that my master, the king, leaneth upon the hand of thy servant) and I must needs bow myself in the House of Rimmon as its worship requireth; when I bow myself I make request that the Lord pardon thy servant in this thing.”