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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 5:9–14. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here the cure of Naaman's leprosy.
I.The short and plain direction which the prophet gave him, with assurance of success.
Naaman designed to do honour to Elisha when he came in his chariot, and with all his retinue, to Elisha's door, Kg2 5:9. Those that showed little respect to prophets at other times were very complaisant to them when they needed them. He attended at Elisha's door as a beggar for an alms. Those that would be cleansed from the spiritual leprosy must wait at Wisdom's gate, and watch at the posts of her doors. Naaman expected to have his compliment returned, but Elisha gave him his answer without any formality, would not go to the door to him, lest he should seem too much pleased with the honour done him, but sent a messenger to him, saying, Go wash in Jordan seven times, and promising him that if he did so his disease should be cured. The promise was express: Thou shalt be clean. The method prescribed was plain: Go wash in Jordan. This was not intended as any means of the cure; for, though cold bathing is recommended by many as a very wholesome thing, yet some think that in the case of a leprosy it was rather hurtful. But it was intended as a sign of the cure, and a trial of his obedience. Those that will be helped of God must do as they are bidden. But why did Elisha send a messenger to him with these directions?
1.Because he had retired, at this time, for devotion, was intent upon his prayers for the cure, and would not be diverted; or,
2.Because he knew Naaman to be a proud man, and he would let him know that before the great God all men stand upon the same level.
II.Naaman's disgust at the method prescribed, because it was not what he expected. Two things disgusted him: -
1.That Elisha, as he thought, put a slight upon his person, in sending him orders by a servant, and not coming to him himself, Kg2 5:11. Being big with the expectation of a cure, he had been fancying how this cure would be wrought, and the scheme he had laid was this: "He will surely come out to me, that is the least he can do to me, a peer of Syria, to me that have come to him in all this state, to me that have so often been victorious over Israel. He will stand, and call on the name of his God, and name me in his prayer, and then he will wave his hand over the place, and so effect the cure." And, because the thing was not done just thus, he fell into a passion, forgetting,
(1.)That he was a leper, and the law of Moses, which Elisha would religiously observe, shut lepers out from society - a leper, and therefore he ought not to insist upon the punctilios of honor. Note, Many have hearts unhumbled under humbling providences; see Num 12:14.
(2.)That he was a petitioner, suing for a favour which he could not demand; and beggars must not be choosers, patients must not prescribe to their physicians. See in Naaman the folly of pride. A cure will not content him unless he be cured with ceremony, with a great deal of pomp and parade; he scorns to be healed, unless he be humoured.
2.That Elisha, as he thought, put a slight upon his country. He took it hard that he must be sent to wash in Jordan, a river of Israel, when he thought Abana and Pharpar, rivers of Damascus, better than all the waters of Israel. How magnificently does he speak of these two rivers that watered Damascus, which soon after fell into one, called by geographers Chrysoroas - the golden stream! How scornfully does he speak of all the waters of Israel, though God had called the land of Israel the glory of all lands, and particularly for its brooks of water! Deu 8:7. So common it is for God and man to differ in their judgments. How slightly does he speak of the prophet's directions! May I not wash in them and be clean? He might wash in them and be clean from dirt, but not wash in them and be clean from leprosy. He was angry that the prophet bade him wash and be clean; he thought that the prophet must do all and was not pleased that he was bidden to do any thing, - or he thought this too cheap, too plain, too common a thing for so great a man to be cured by, - or he did not believe it would at all effect the cure, or, if it would, what medicinal virtue was there in Jordan more than in the rivers of Damascus? But he did not consider,
(1.)That Jordan belonged to Israel's God, from whom he was to expect the cure, and not from the gods of Damascus; it watered the Lord's land, the holy land, and, in a miraculous cure, relation to God was much more considerable than the depth of the channel or the beauty of the stream.
(2.)That Jordan had more than once before this obeyed the commands of omnipotence. It had of old yielded a passage to Israel, and of late to Elijah and Elisha, and therefore was fitter for such a purpose than those rivers which had only observed the common law of their creation, and had never been thus distinguished; but, above all,
(3.)Jordan was the river appointed, and, if he expected a cure from the divine power, he ought to acquiesce in the divine will, without asking why or wherefore. Note, It is common for those that are wise in their own conceit to look with contempt on the dictates and prescriptions of divine wisdom and to prefer their own fancies before them; those that are for establishing their own righteousness will not submit to the righteousness of God, Rom 10:3. Naaman talked himself into such a heat (as passionate men usually do) that he turned away from the prophet's door in a rage, ready to swear he would never have any thing more to say to Elisha; and who then would be the loser? Note, Those that observe lying vanities forsake their own mercies. Jon 2:8. Proud men are the worst enemies to themselves and forego their own redemption.
III.The modest advice which his servants gave him, to observe the prophet's prescriptions, with a tacit reproof of his resentments, Kg2 5:13.
Though at other times they kept their distance, and now saw him in a passion, yet, knowing him to be a man that would hear reason at any time, and from any body (a good character of great men, and a very rare one), they drew near, and made bold to argue the matter a little with him. They had conceived a great opinion of the prophet (having, perhaps, heard more of him from the common people, whom they had conversed with, than Naaman had heard from the king and courtiers, whom he had conversed with), and therefore begged of him to consider: "If the prophet had bidden thee to do some great thing, had ordered thee into a tedious course of physic, or to submit to some painful operation, blistering, or cupping, or salivating, Wouldst thou not have done it? No doubt thou wouldst. And wilt thou not submit to so easy a method as this, Wash and be clean?" Observe,
1.His own servants gave him this reproof and counsel, which was no more disparagement to him than that he had intelligence of one that could cure him from his wife's maid, Kg2 5:3. Note, It is a great mercy to have those about us that will be free with us, and faithfully tell us of our faults and follies, though they be our inferiors. Masters must be willing to hear reason from their servants, Job 31:13, Job 31:14. As we should be deaf to the counsel of the ungodly, though given by the greatest and most venerable names, so we should have our ear open to good advice, though brought us by those who are much below us: no matter who speaks, if the thing be well said.
2.The reproof was very modest and respectful. They call him Father; for servants must honour and obey their masters with a kind of filial affection. In giving reproof or counsel we must make it appear that it comes from love and true honour, and that we intend, not reproach, but reformation.
3.It was very rational and considerate. If the rude and unthinking servants had stirred up their master's angry resentment, and offered to avenge his quarrel upon the prophet, who (he thought) affronted him, how mischievous would the consequences have been! Fire from heaven, probably, upon them all! But they, to our great surprise, took the prophet's part. Elisha, though it is likely he perceived that what he had said had put Naaman out of humour, did not care to pacify him: it was at his peril if he persisted in his wrath. But his servants were made use of by Providence to reduce him to temper. They reasoned with him,
(1.)From his earnest desire of a cure: Wouldst thou not do any thing? Note, When diseased sinners come to this, that they are content to do any thing, to submit to any thing, to part with any thing, for a cure, then, and not till then, there begin to be some hopes of them. Then they will take Christ on his own terms when they are made willing to have Christ upon any terms.
(2.)From the easiness of the method prescribed: "It is but, Wash and be clean. It is but trying; the experiment is cheap and easy, it can do no hurt, but may do good." Note, the methods prescribed for the healing of the leprosy of sin are so plain that we are utterly inexcusable if we do not observe them. It is but, "Believe, and be saved" - "Repent, and be pardoned" - "Wash, and be clean."
IV.The cure effected, in the use of the means prescribed, Kg2 5:14.
Naaman, upon second thoughts, yielded to make the experiment, yet, it should seem, with no great faith and resolution; for, whereas the prophet bade him wash in Jordan seven times, he did but dip himself so many times, as lightly as he could. However God was pleased so far to honour himself and his word as to make that effectual. His flesh came again, like the flesh of a child. to his great surprise and joy. This men get by yielding to the will of God, by attending to his institutions. His being cleansed by washing put an honour on the law for cleansing lepers. God will magnify his word above all his name.
Historical interpretation
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But in addition, that we may accept the interpretation of the Jordan, that river that is so fresh and grants so much grace, it is useful to present both Naaman the Syrian, who was cleansed from leprosy, and the comments made about the rivers by the enemies of religion. It is written of Naaman, therefore: "He came with his horse and chariot and stood at the doors of the house of Elisha. And Elisha sent a messenger to him, saying, 'Go and wash seven times in the Jordan, and your flesh will return to you, and you will be cleansed.' " Then Naaman becomes angry because he does not perceive that it is our Jordan, and not the prophet, that removes the uncleanness of those who are unclean because of leprosy and heals them. For the work of a prophet is to send one to that which heals.Since, therefore, Naaman does not understand the great mystery of the Jordan, he says, "Behold, I said that he will assuredly come out to me and will stand and call on the name of the Lord his God and will place his hand on the place and the leprosy will recover," for placing the hand on leprosy and cleansing it was the work of my Lord Jesus alone. To the man who asked with faith, "If you will, you can make me clean, he not only said "I will, be made clean," but in addition to the word that he spoke, he also touched him, and he was cleansed from leprosy.
Naaman, who is still in error and does not see how inferior the other rivers are to the Jordan for healing the suffering, praises the rivers of Damascus, Abana and Pharphar, saying, "Are not the Abana and the Pharphar, rivers of Damascus, better than all the waters of Israel? Shall I not go and wash in them and be cleansed?"
Naaman was suffering from leprosy, and when he heard that a prophet who lived under the command of Jehoram, king of Israel, could cure him, he left and proceeded to the country of the healer and went to the house of Elisha, because he had learned that he was the prophet who could aid him in his distress and that he had to ask him to be healed. But Elisha did not go out to meet him or speak to him. He informed him through a messenger: If he wanted to be healed, he had to wash his body in the Jordan seven times. Now a question rises: Why did Elisha prevent Naaman from seeing him and did not allow him to come into his house? In the first place, because he had served Ben-hadad in his wars. In fact, the prophet knew that the king of Aram had killed many children of Israel, and how Naaman had destroyed their lands and how his hands were stained with innocent blood, for he was the commander of the army and had received full authority over the Arameans. In the second place, because he was stopped by the corruption of leprosy. Elisha knew that the Law prescribed that no leper could be approached or touched.Naaman, as a consequence, was enraged. Blaming and accusing Elisha, he left [saying] that he would have never thought to come to a prophet just in order to see him act mysteriously and that he certainly did not expect such words. He believed that his healing would be accomplished through a simple imposition of the hands. So he blamed Elisha and said, “Why did he not come out to meet a man of power who had come to his house? And why did he prevent me from seeing him, and why did he not judge me worthy of speaking to him? And why did he not heal me with the remedy he uses and which is easy and effortless for me? On the contrary, he sends me to the Jordan, as though that river may really purify me; but are not the rivers of my land, the Amana and the Pharpar, sufficient for such purification?”
It is not surprising that he had such thoughts and rebelled, the man who had heard with his own ears and compared the words of the prophet. A man who had made his career in the army could not have access to the mystery hidden in that unusual healing.
Therefore Naaman was sent to the Jordan as to the remedy capable to heal a human being. Indeed, sin is the leprosy of the soul, which is not perceived by the senses, but intelligence has the proof of it, and human nature must be delivered from this disease by Christ’s power which is hidden in baptism. It was necessary that Naaman, in order to be purified from two diseases, that of the soul and that of the body, might represent in his own person the purification of all the nations through the bath of regeneration, whose beginning was in the river Jordan, the mother and originator of baptism.
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Summary
Second Kings 5:11 powerfully captures the indignant reaction of Naaman, the esteemed Syrian commander, to the prophet Elisha's seemingly simplistic and undignified instructions for healing. Having journeyed to Israel with a grand retinue and a royal letter, Naaman harbored specific expectations of a dramatic, personalized healing ritual from the prophet of Yahweh. His deep-seated pride and preconceived notions of how divine power should operate clashed sharply with Elisha's indirect and humble directive to wash seven times in the Jordan River, leading to a furious outburst that vividly illustrates the tension between human logic and God's often unconventional methodology.
Context
Literary Context
This pivotal verse immediately follows Elisha's concise instruction delivered via messenger in 2 Kings 5:10. The narrative preceding this moment meticulously establishes Naaman's formidable status as a powerful general, yet also his profound affliction with leprosy. His arrival in Israel, orchestrated by the testimony of a young Israelite servant girl (2 Kings 5:1-3), was accompanied by a royal letter and a significant display of wealth and personnel, underscoring the gravity of his mission and his expectation of deference. Elisha's deliberate refusal to meet Naaman personally, instead sending a servant with a seemingly mundane command, directly precipitates Naaman's intense rage in this verse, setting the stage for the crucial lesson in humility and divine sovereignty that unfolds in the subsequent verses, particularly leading to his eventual healing in 2 Kings 5:14.
Historical & Cultural Context
Naaman served as commander of the army of Aram (Syria), a powerful kingdom that frequently engaged in conflict with Israel. His high military and social status in a pagan society meant he was accustomed to honor, deference, and perhaps elaborate religious rituals for healing. In the ancient Near East, healing was often attributed to divine intervention, frequently mediated through prophets or priests who might employ dramatic gestures, incantations, or specific physical actions to demonstrate their spiritual authority. Naaman's expectation that Elisha would "strike his hand over the place" reflects common practices of the time, where a prophet's personal touch or a visible display of power was believed to transfer divine efficacy. The Jordan River, while historically significant to Israel, was geographically modest and culturally less impressive than the grand, clear rivers of Damascus, the Abana and Pharpar, further fueling Naaman's disdain as expressed in 2 Kings 5:12.
Key Themes
The narrative of Naaman profoundly explores several core theological and narrative themes. Foremost is the theme of Pride vs. Humility, as Naaman's initial incandescent reaction is a direct consequence of his wounded pride and his refusal to submit to a seemingly undignified and simplistic method of healing. This stands in stark contrast to the profound humility required for true faith and obedience to God's will. Another central theme is God's Sovereignty and Unconventional Methods, demonstrating unequivocally that God's power is not constrained by human expectations, social status, or elaborate rituals. He frequently chooses simple, even counter-intuitive, means to accomplish His divine purposes, thereby challenging human wisdom and self-reliance, as seen in the broader context of God's work through seemingly insignificant means throughout the Old Testament, such as Gideon's army in Judges 7. Finally, the story powerfully highlights the theme of Obedience as the Path to Blessing, illustrating that Naaman's eventual miraculous healing is contingent upon his humble submission to Elisha's instruction, as ultimately demonstrated in 2 Kings 5:14, underscoring that God's grace is received through faith expressed in tangible obedience.
Exposition and Analysis
Key Word Analysis
This primitive root signifies an intense, explosive anger, akin to "cracking off" or "bursting out in rage." It describes a deep-seated emotional response that goes beyond mere annoyance, indicating Naaman's pride was severely wounded. His fury was a passionate outburst stemming from shattered expectations and a profound sense of insult to his dignity and status.
While commonly translated "said," in this context, the verb carries the nuance of "I said to myself" or "I reasoned." It reveals Naaman's internal monologue and his preconceived, self-formulated plan for how the healing should occur. This highlights his reliance on human logic, conventional wisdom, and personal custom rather than an openness to divine instruction that might defy his expectations.
This primitive root means "to quiver," "vibrate up and down," or "rock to and fro," and is used in various applications including "waving" or "shaking." In ancient healing contexts, it could refer to a ritualistic gesture, such as the waving of a hand (Hebrew, yâd'), perhaps a laying on of hands or a dramatic invocation, believed to transfer power or ward off illness. Naaman expected a visible, potent, and personal demonstration of Elisha's prophetic authority, a grand gesture that would match his own perceived importance.
Verse Breakdown
"But Naaman was wroth, and went away"
This opening clause immediately establishes Naaman's intense emotional state and his decisive, angry departure. His fury was so profound that it led him to turn away from the very solution he had traveled so far to find, indicating a deep offense to his dignity and expectations. The conjunction "But" signals a sharp contrast between his arrival and his reaction.
"and said, Behold, I thought"
Naaman vocalizes his internal reasoning and disappointment, revealing the precise nature of his shattered expectations. The interjection "Behold!" (often conveying "Look!" or "Indeed!") emphasizes the certainty and conviction with which he held his preconceived notions, making their shattering all the more impactful and fueling his indignation.
"He will surely come out to me, and stand, and call on the name of the LORD his God"
Naaman expected a personal audience with Elisha, acknowledging his high status and demanding the deference due to him. He anticipated that Elisha would personally emerge, stand reverently, and invoke the name of Yahweh with solemnity and power—a public, dramatic demonstration of divine authority befitting the gravity of the situation and Naaman's perceived importance.
"and strike his hand over the place"
This phrase details the specific ritualistic action Naaman envisioned. He expected a direct, physical intervention from Elisha, a dramatic gesture over his afflicted skin, signifying a direct transfer of healing power, a common practice in ancient healing rituals. This personal touch was crucial to his expectation of a dignified, powerful cure.
"and recover the leper"
This final phrase expresses the desired outcome, framed entirely within Naaman's prescribed method and expectations. He believed this grand, personal, and ritualistic approach was the only proper and dignified way for his healing to occur, underscoring his controlling and prideful perspective on how God should operate.
Literary Devices
The passage employs several potent literary devices to underscore its theological message. Irony is profoundly present, as Naaman, a powerful and esteemed general, expects a grand, public display of power, yet God's chosen method is strikingly simple, humble, and indirect, directly contrasting human expectation with divine simplicity. There is a strong Contrast established between Naaman's overwhelming pride and the profound humility required for true healing and spiritual reception. This is further highlighted by the contrast between the "great things" Naaman was willing to do versus the "small thing" God required through Elisha, as later articulated by his servants in 2 Kings 5:13. The narrative also utilizes Foreshadowing, as Naaman's initial resistance to God's unconventional methods sets up the dramatic reversal in 2 Kings 5:14, where his eventual humble obedience leads to miraculous cleansing, preparing the reader for the profound theological lessons about faith, humility, and God's sovereign power that follow.
Theological and Thematic Connections
Naaman's indignant reaction in 2 Kings 5:11 serves as a powerful theological statement about the nature of God and the human response to His grace. It underscores that God's ways are fundamentally distinct from human logic, expectations, and social hierarchies. He is not beholden to our preferred methods, grand displays, or the dictates of human status. Instead, God often chooses to work through simple, humble, and even seemingly foolish means to highlight that salvation, healing, and true blessing are by His power alone, not by human merit, ritualistic performance, or impressive displays. This narrative challenges the pervasive human tendency to dictate terms to God, emphasizing that true faith requires humble submission to His will, even when it appears counter-intuitive, undignified, or contrary to our preconceived notions. It is a profound lesson in relinquishing control and embracing divine wisdom.
Reflection and Application
Naaman's initial fury in 2 Kings 5:11 offers a timeless and piercing mirror for our own hearts. How often do we, like Naaman, approach God with preconceived notions of how He should work in our lives, in our churches, or in the broader world? We might expect dramatic interventions, grand revelations, or methods that align perfectly with our intellect, social status, cultural preferences, or personal comfort zones. Yet, God frequently calls us to simple, humble obedience, to trust His wisdom even when His path seems ordinary, undignified, or even illogical to our human reasoning. This passage challenges us to deeply examine our pride, our inherent tendency to control outcomes, and our subtle resistance to God's often unconventional ways. True spiritual growth and the reception of God's profound blessings often begin precisely when we lay down our self-imposed expectations and humbly submit to His divine instructions, recognizing that His power is made perfect in weakness and His boundless grace flows most freely to the humble and receptive heart.
Questions for Reflection
FAQ
Why was Naaman so angry about washing in the Jordan River?
Naaman's anger stemmed primarily from a combination of wounded pride and shattered expectations. As a powerful and respected general, he anticipated a grand, personalized, and dramatic healing ritual from Elisha, one that would befit his high status and align with common ancient Near Eastern practices for powerful healers. Elisha's refusal to meet him personally, instead sending a messenger with a simple instruction to wash seven times in the Jordan River, was perceived as a grave insult and a profound affront to his dignity. Naaman likely viewed the Jordan as an inferior, muddy river compared to the cleaner, more impressive rivers of his homeland, Damascus (the Abana and Pharpar, as he states in 2 Kings 5:12). He expected a visible display of power and reverence, perhaps a dramatic "striking of the hand," not a mundane, seemingly undignified dip in a common river. His anger was a direct reaction to God's chosen method contradicting his human logic, his sense of entitlement, and his desire for a spectacular, public demonstration of divine power.
Christ-Centered Fulfillment
Naaman's story in 2 Kings 5:11, with its vivid portrayal of human pride clashing with God's humble and unconventional methods, profoundly foreshadows the ultimate revelation of God's redemptive plan in Jesus Christ. Just as Naaman expected a grand display but was called to simple obedience, humanity often seeks salvation through elaborate rituals, impressive good works, or strenuous self-effort. Yet, God's ultimate healing for the leprosy of sin came through the seemingly scandalous and undignified means of the cross. The King of Glory, Jesus Christ, did not come in earthly splendor or with a show of force, but in profound humility, taking on the very form of a servant and humbling Himself even to death on a cross (Philippians 2:5-8). His healing ministry often involved simple commands or touches (Matthew 8:1-4), consistently defying the expectations of the religious elite who sought signs and wonders. The "foolishness" of the cross (1 Corinthians 1:18-25) is God's chosen, counter-intuitive method to save those who believe, challenging human pride and wisdom at its core. Like Naaman, we are called not to dictate terms to God, but to humbly trust in the simple, yet infinitely powerful, act of faith in Christ's finished work on the cross, receiving cleansing and new life not by our works, but by His grace alone through faith (Ephesians 2:8-9).