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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 5:1–8. His two-level outline is real structure in the source text, so it is rendered as structure.
Our saviour's miracles were intended for the lost sheep of the house of Israel, yet one, like a crumb, fell from the table to a woman of Canaan; so this one miracle Elisha wrought for Naaman, a Syrian; for God does good to all, and will have all men to be saved. Here is,
I.The great affliction Naaman was under, in the midst of all his honours, Kg2 5:1.
He was a great man, in a great place; not only rich and raised, but particularly happy for two things: - 1. That he had been very serviceable to his country. God made him so: By him the Lord had often given deliverance to Syria, success in their wars even with Israel. The preservation and prosperity even of those that do not know God and serve him must be ascribed to him, for he is the Saviour of all men, but especially of those that believe. Let Israel know that when the Syrians prevailed it was from the Lord. 2. That he was very acceptable to his prince, was his favourite, and prime-minister of state; so great was he, so high, so honourable, and a mighty man of valour; but he was a leper, was under that loathsome disease, which made him a burden to himself. Note, (1.) No man's greatness, or honour, or interest, or valour, or victory, can set him out of the reach of the sorest calamities of human life; there is many a sickly crazy body under rich and gay clothing. (2.) Every man has some but or other in his character, something that blemishes and diminishes him, some allay to his grandeur, some damp to his joy; he may be very happy, very good, yet, in something or other, not so good as he should be nor so happy as he would be. Naaman was a great as the world could make him, and yet (as bishop Hall expresses it) the basest slave in Syria would not change skins with him.
II.The notice that was given him of Elisha's power, by a little maid that waited on his lady, Kg2 5:2, Kg2 5:3.
This maid was, by birth, an Israelite, providentially carried captive into Syria, and there preferred into Naaman's family, where she published Elisha's fame to the honour of Israel and Israel's God. The unhappy dispersing of the people of God has sometimes proved the happy occasion of the diffusion of the knowledge of God, Act 8:4. This little maid,
1.As became a true-born Israelite, consulted the honour of her country, and could give an account, though but a girl, of the famous prophet they had among them. Children should betimes acquaint themselves with the wondrous works of God, that, wherever they go, they may have them to talk of. See Psa 8:2.
2.As became a good servant, she desired the health and welfare of her master, though she was a captive, a servant by force; much more should servants of choice seek their masters' good. The Jews in Babylon were to seek the peace of the land of their captivity. Jer 29:7. Elisha had not cleansed any leper in Israel (Luk 4:27), yet this little maid, from the other miracles he had wrought, inferred that he could cure her master, and from his common beneficence inferred that he would do it, though he was a Syrian. Servants may be blessings to the families where they are, by telling what they know of the glory of God and the honour of his prophets.
III.The application which the king of Syria hereupon made to the king of Israel on Naaman's behalf.
Naaman took notice of the intelligence, though given by a simple maid, and did not despise it for the sake of her meanness, when it tended to his bodily health. he did not say, "The girl talks like a fool; how can any prophet of Israel do that for me which all the physicians of Syria have attempted in vain?" Though he neither loved nor honoured the Jewish nation, yet, if one of that nation can but cure him of his leprosy, he will thankfully acknowledge the obligation. O that those who are spiritually diseased would hearken thus readily to the tidings brought them of the great Physician! See what Naaman did upon this little hint.
1.He would not send for the prophet to come to him, but such honour would he pay to one that had so much of a divine power with him as to be able to cure diseases that he would go to him himself, though he himself was sickly, unfit for society, the journey long, and the country an enemy's; princes, he thinks, must stoop to prophets when they need them.
2.He would not go incognito - in disguise, though his errand proclaimed his loathsome disease, but went in state, and with a great retinue, to do the more honour to the prophet.
3.He would not go empty-handed, but took with him gold, silver, and raiment, to present to his physician. Those that have wealth, and want health show which they reckon the more valuable blessing; what will they not give for ease, and strength, and soundness of body?
4.He would not go without a letter to the king of Israel from the king his master, who did himself earnestly desire his recovery. He knows not where in Samaria to find this wonder-working prophet, but takes it for granted the king knows where to find him; and, to engage the prophet to do his utmost for Naaman, he will go to him supported with the interest of two kings. If the king of Syria must entreat his help, he hopes the king of Israel, being his liege-lord, may command it. The gifts of the subject must all be (he thinks) for the service and honour of the prince, and therefore he desires the king that he would recover the leper (Kg2 5:6), taking it for granted that there was a greater intimacy between the king and the prophet than really there was.
IV.The alarm this gave to the king of Israel, Kg2 5:7. He apprehended there was in this letter,
1.A great affront upon God, and therefore he rent his clothes, according to the custom of the Jews when they heard or read that which they thought blasphemous; and what less could it be than to attribute to him a divine power? "Am I a God, to kill whom I will, and make alive whom I will? No, I pretend not to such an authority." Nebuchadnezzar did, as we find, Dan 5:19. "Am I a God, to kill with a word, and make alive with a word? No, I pretend not to such a power;" thus this great man, this bad man, is made to own that he is but a man. Why did he not, with this consideration, correct himself for his idolatry, and reason thus: - Shall I worship those as gods that can neither kill nor make alive, can do neither good nor evil?
2.A bad design upon himself. He appeals to those about him for this: "See how he seeketh a quarrel against me; he requires me to recover the leper, and if I do not, though I cannot, he will make that a pretence to wage war with me," which he suspects the rather because Naaman is his general. had he rightly understood the meaning of the letter, that when the king wrote to him to recover the leper he meant that he would take care he might be recovered, he would not have been in this fright. Note, We often create a great deal of uneasiness to ourselves by misinterpreting the words and actions of others that are well intended: it is charity to ourselves to think no evil. If he had bethought himself of Elisha, and his power, he would easily have understood the letter, and have known what he had to do; but he is put into this confusion by making himself a stranger to the prophet: the captive maid had him more in her thoughts than the king had.
V.The proffer which Elisha made of his services.
He was willing to do any thing to make his prince easy, though he was neglected and his former good services were forgotten by him. Hearing on which occasion the king had rent his clothes, he sent to him to let him know that if his patient would come to him he should not lose his labour (Kg2 5:8): He shall know that there is a prophet in Israel (and it were sad with Israel if there were not), that there is a prophet in Israel who can do that which the king of Israel dares not attempt, which the prophets of Syria cannot pretend to. It was not for his own honour, but for the honour of God, that he coveted to make them all know that there was a prophet in Israel, though obscure and overlooked.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
“Naaman, commander of the army of the king of Aram, was a great man and in high favor with his master because by him the Lord had given victory to Aram.” Some rely on these words to say that he was the one who had killed Ahab by striking him with an arrow shot by his own hand, when there was war between [Israel] and Aram. This favor was granted him by the Lord as a reward for killing the persecutor of the prophets and for enfeebling the power of Jezebel, [Ahab’s] wife, and for restraining her cruelty. And thanks to him the disciples of Elijah had relief too, those whom the fear of Ahab and Jezebel had forced to flee into the desert and take refuge in some caves. And they had returned to their abodes, as the Scripture mentions below. But all these theories are groundless, except for what they say about the persecution of the prophets, which is undoubtedly correct. It is true, nevertheless, what Obadiah says to Elijah: “Has it not been told my lord what I did when Jezebel killed the prophets of the Lord, how I hid a hundred of the Lord’s prophets fifty to a cave and provided them with bread and water?”
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Summary
Second Kings 5:1 introduces Naaman, a figure of immense power and prestige within the Syrian kingdom, serving as the captain of its army. He was highly esteemed by his king and renowned for his valor, with the text explicitly stating that his military successes, which brought deliverance to Syria, were orchestrated by the LORD, the God of Israel. This remarkable declaration underscores God's sovereign hand at work even in the affairs of nations hostile to His covenant people. Yet, despite his formidable public achievements and esteemed status, the verse concludes with a stark and poignant revelation: Naaman was a leper, a condition that carried profound physical, social, and spiritual implications in the ancient world.
Context
Literary Context
This verse serves as the narrative hinge, pivoting from previous accounts of Elisha's miracles—such as the raising of the Shunammite's son in 2 Kings 4:32-37 and the purification of poisoned stew in 2 Kings 4:38-41—to a new, significant episode involving a foreign dignitary. The preceding chapters have established Elisha as a powerful prophet through whom Yahweh works wonders, setting the stage for a dramatic demonstration of God's power extending beyond Israel's borders. The introduction of Naaman, a prominent non-Israelite, immediately signals a shift in focus, preparing the reader for a story of divine intervention that transcends ethnic and national boundaries, ultimately highlighting Yahweh's universal sovereignty and His willingness to reveal Himself to those outside the covenant community.
Historical & Cultural Context
Naaman served the King of Syria (Aram), a powerful kingdom that frequently engaged in conflict with Israel, as evidenced by earlier accounts in 1 Kings 20 and 2 Kings 6-7. His position as "captain of the host" indicates he was the supreme military commander, a role of immense authority, wealth, and public honor in ancient Near Eastern societies. However, the mention of leprosy (Hebrew: tsara'ath) introduces a profound cultural and religious contrast. In biblical times, leprosy was a severe and often incurable skin disease, carrying not only physical debilitation but also immense social stigma and ceremonial uncleanness. Under the Mosaic Law, those afflicted were considered ritually impure and were often isolated from the community, as detailed in Leviticus 13:45-46. For a man of Naaman's standing, this condition would have been a deeply humiliating and isolating secret, undermining all his public achievements and personal dignity.
Key Themes
This verse powerfully introduces several major theological and narrative themes that will unfold throughout the chapter. First, it underscores God's Sovereignty Over All Nations: The declaration that "the LORD" (Yahweh, the God of Israel) was the true source of Syria's "deliverance" through Naaman emphasizes that God's divine providence extends beyond His chosen people, Israel, to govern the affairs and destinies of all nations, even those who do not acknowledge Him. It highlights His ultimate control over all kingdoms and world events. Second, it introduces the theme of The Human Condition and Hidden Flaws: Naaman's impressive resume—"great," "honourable," "mighty in valour"—is immediately qualified by the devastating "but he was a leper." This stark juxtaposition highlights the universal truth that outward success, power, or prestige cannot mask or alleviate inner struggles, weaknesses, or afflictions. His leprosy serves as a potent metaphor for the hidden burdens, sins, or vulnerabilities that affect all humanity, regardless of status. Finally, the verse is rich with Irony and Contrast: A man who brought "deliverance" to his nation desperately needed deliverance from his own personal affliction. His public honor stood in stark contrast to his private shame and suffering, setting the stage for a narrative where God's unexpected grace will address Naaman's greatest need.
Exposition and Analysis
Key Word Analysis
This name, meaning "pleasantness" or "graciousness" (H5283), stands in stark irony to his underlying, debilitating condition. While the name itself refers to the individual, its root meaning highlights the deceptive nature of outward appearance and status, contrasting his public "pleasantness" with his private suffering.
This term (H3068) refers to "the self-Existent or Eternal," the personal and covenantal name of God revealed to Israel. The explicit mention of "the LORD" as the one who gave deliverance to Syria through Naaman is a profound theological statement, asserting Yahweh's universal sovereignty and active involvement in the affairs of all nations, even those outside the covenant.
Derived from a primitive root (H6879) meaning "to scourge" or "to be stricken with leprosy," this term describes someone afflicted with a severe skin disease. In the biblical context, tsara'ath (the noun form related to this root) rendered the afflicted person ritually unclean and socially ostracized, making Naaman's hidden affliction a profound source of shame and isolation despite his public glory.
Verse Breakdown
"Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable,"
This opening clause establishes Naaman's formidable public identity. He is presented as a man of immense stature, holding the highest military office in a powerful nation, enjoying the favor of his king, and commanding widespread respect. This sets a high benchmark for his worldly achievements and social standing.
"because by him the LORD had given deliverance unto Syria:"
This is theologically the most striking part of the verse. It attributes Naaman's military successes, which resulted in "deliverance" for Syria, directly to the sovereign action of "the LORD" (Yahweh), the God of Israel. This statement reveals God's active involvement in the affairs of all nations, even those considered enemies of Israel, demonstrating His universal power and providential control over history.
"he was also a mighty man in valour,"
This phrase further reinforces Naaman's personal qualities, emphasizing his courage, strength, and effectiveness as a warrior. It paints a picture of a truly exceptional individual, a hero in his own land, whose accomplishments were a testament to his personal prowess.
"[but he was] a leper."
This final, abrupt clause introduces a devastating contrast that shatters the image of perfection. The conjunction "but" (though implied in the Hebrew, explicitly added in KJV for clarity) creates a stark juxtaposition. Despite all his power, honor, and valor, Naaman harbored a debilitating and defiling disease that rendered him ceremonially unclean and socially outcast, highlighting the profound paradox of his life.
Literary Devices
The verse is masterfully crafted using several powerful literary devices. Juxtaposition is central, dramatically contrasting Naaman's outward glory—his high rank, honor, and valor—with his hidden, debilitating leprosy. This immediate and stark contrast highlights the fragility of human achievement and the universality of suffering. Irony pervades the verse, as a man who brought "deliverance" to an entire nation desperately needed deliverance from his own personal affliction. His public triumphs stand in sharp opposition to his private shame and physical decay. This ironic tension sets the stage for the entire narrative, which will explore how true deliverance comes from an unexpected source. Furthermore, the verse employs Foreshadowing, as Naaman's incurable condition immediately establishes the central problem of the story and hints at the need for a supernatural solution, preparing the reader for a miraculous intervention. The use of Contrast between Naaman's public identity and his private reality serves to underscore a profound theological point: human greatness, apart from God's grace, is ultimately incomplete and vulnerable to the ravages of sin and brokenness.
Theological and Thematic Connections
Second Kings 5:1 serves as a profound theological statement, asserting God's absolute sovereignty over all creation, including nations that do not acknowledge Him. The declaration that "by him the LORD had given deliverance unto Syria" is a powerful reminder that Yahweh's purposes transcend national boundaries and human alliances. He uses even those outside His covenant community as instruments for His will, demonstrating that His plan is cosmic in scope, not limited to Israel. Furthermore, Naaman's paradox—a man of immense power yet afflicted by a debilitating disease—serves as a universal metaphor for the human condition. It reveals that outward success and prestige cannot mask or heal inner brokenness, sin, or suffering. This truth humbles humanity, reminding us that all are in need of divine intervention, regardless of status.
Reflection and Application
Second Kings 5:1 offers several profound insights for contemporary life. It challenges us to look beyond superficial appearances and recognize that individuals who seem to "have it all" often carry significant private burdens, illnesses, or spiritual needs. This encourages a posture of empathy, compassion, and a deeper understanding of the human condition that transcends outward success or public image. We are reminded that true brokenness can exist even in the most celebrated lives. Furthermore, the verse powerfully illustrates God's universal reach and His sovereign involvement in all aspects of history and human life. It teaches us that God can work through unexpected people and circumstances, even those outside the visible covenant community, to achieve His purposes and reveal His glory. This should broaden our perspective on where and how God is at work in the world today, fostering a sense of awe at His boundless wisdom and power.
Questions for Reflection
FAQ
Why would the LORD give deliverance to Syria, an enemy of Israel?
This detail highlights God's universal sovereignty. The LORD, Yahweh, is not just the God of Israel, but the God of all creation. He exercises His dominion over all nations, using them as instruments for His purposes, whether they acknowledge Him or not. He can raise up or bring down kingdoms, even those hostile to His chosen people, to accomplish His ultimate plan, which includes demonstrating His power and drawing people to Himself, as seen later in Naaman's conversion. This concept is echoed in passages like Isaiah 45:5-7, where God declares His control over all things, even for those who do not know Him.
What was the significance of leprosy in biblical times?
In biblical times, "leprosy" (tsara'ath) was a broad term for various severe skin diseases. Beyond the physical suffering, it carried immense social and religious implications. Afflicted individuals were considered ceremonially unclean and were often isolated from the community, as detailed in Leviticus 13. This isolation was not merely for public health but also for ritual purity. For a man of Naaman's status, leprosy meant not only physical decay but also profound social shame and spiritual defilement, making his need for healing desperate on multiple levels.
Is Naaman's leprosy a metaphor for something else?
Yes, Naaman's leprosy serves as a powerful metaphor. While a literal physical ailment, it symbolizes the universal human condition of brokenness, sin, and the need for divine cleansing and healing. Just as Naaman's outward glory could not hide his inner affliction, so too human achievements and status cannot mask our spiritual brokenness before God. His story, therefore, becomes a parable for humanity's desperate need for God's grace and transformative power, regardless of our perceived righteousness or accomplishments.
Christ-Centered Fulfillment
Naaman's story, beginning with this initial verse, powerfully foreshadows the universal scope of God's grace and the ultimate deliverance found in Jesus Christ. Naaman, a "great man" in the eyes of the world but inwardly afflicted by a debilitating and defiling disease, perfectly illustrates the human condition apart from God: outwardly impressive, perhaps, but inwardly corrupted by sin and in desperate need of cleansing. His leprosy, which rendered him unclean and isolated, serves as a vivid Old Testament type for the pervasive nature of sin, which separates humanity from a holy God and from one another. Just as Naaman's healing required humble obedience to an unexpected command, so too humanity's spiritual cleansing requires humble faith in the seemingly foolish message of the cross. Jesus, the true Lamb of God who takes away the sin of the world, came not only to heal physical ailments but to provide ultimate deliverance from the spiritual leprosy of sin. His atoning sacrifice offers a cleansing that is not merely ceremonial but transforms the very core of our being, making us truly clean and acceptable before God (Hebrews 9:14). Furthermore, Jesus Himself referenced Naaman as an example of God's grace extending beyond Israel to the Gentiles (Luke 4:27), highlighting that salvation in Christ is for all who believe, regardless of their background or previous status, fulfilling the promise that God's light would be a light for the Gentiles. Naaman's need for a prophet to mediate God's healing points to Christ, our ultimate Great High Priest, who perfectly mediates God's grace and brings complete restoration.