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Commentary on 2 Kings 5 verses 9–14
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.
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SUMMARY
2 Kings 5:13 marks the pivotal moment in the narrative of Naaman, the esteemed Syrian general afflicted with leprosy. Having furiously rejected the prophet Elisha's seemingly simplistic instruction to wash in the Jordan, Naaman is confronted by his loyal and discerning servants. With remarkable courage and wisdom, they appeal to his reason, gently yet firmly persuading him that if he would have undertaken a difficult or "great" task for healing, he should all the more readily obey a simple command that promises the desired outcome. This crucial intervention by his subordinates disarms Naaman's pride, leading directly to his humble obedience and miraculous, comprehensive healing.
CONTEXT
Literary Context: This verse is strategically placed at the climax of Naaman's dramatic encounter with Elisha, serving as the critical turning point in the narrative. The preceding verses establish Naaman's high societal status and military prowess, juxtaposed with the devastating reality of his leprosy, a condition that rendered him ritually unclean and socially ostracized (2 Kings 5:1-3). His journey to Israel, prompted by the testimony of a captive Israelite girl, culminates in a visit to Elisha. However, Elisha's unconventional method—sending a messenger with a simple command to "Go and wash in the Jordan seven times" (2 Kings 5:10) rather than performing an elaborate ritual—deeply offends Naaman's pride. His furious reaction, characterized by disdain for the Jordan River compared to the grander rivers of Damascus, is detailed immediately before this verse (2 Kings 5:11-12). It is precisely as Naaman is about to depart in a rage that his servants intervene, their wise counsel in 2 Kings 5:13 setting the stage for his eventual humble obedience and miraculous cleansing (2 Kings 5:14).
Historical & Cultural Context: Naaman, as commander of the Aramaean (Syrian) army, held a position of immense power and prestige in a nation often at odds with Israel. Leprosy in the ancient Near East was not merely a physical ailment but carried profound social and religious implications, leading to isolation and ritual impurity. Healing from such a condition was universally understood as an act of divine intervention. Culturally, a man of Naaman's standing would have expected any prophetic healing to involve a public, grand, and perhaps even mystical display—such as incantations, elaborate rituals, or the laying on of hands by the prophet himself. Elisha's simple, indirect instruction to wash in the humble, often muddy Jordan River would have been perceived as a profound insult, lacking the expected decorum and respect for Naaman's status. The Jordan itself was not considered a majestic river compared to the clearer, more impressive rivers of Damascus, further fueling Naaman's indignation. The servants' intervention, therefore, was an act of significant courage and loyalty, as they risked their master's wrath to challenge his deeply ingrained cultural expectations and personal pride, appealing to a more fundamental logic.
Key Themes: This verse powerfully contributes to several overarching themes within the book of 2 Kings and the broader biblical narrative. Firstly, it starkly highlights the contrast between human pride and divine humility. Naaman's initial reaction is fueled by an inflated sense of self-importance and an expectation that divine power must manifest in humanly impressive ways. God, however, consistently chooses simple, even seemingly undignified, means to accomplish profound ends, challenging human notions of grandeur and efficacy. Secondly, the narrative underscores the transformative power of simple obedience. Naaman's healing is not attributed to the inherent properties of the Jordan River, but to his act of humble submission to God's specific, divinely revealed instruction. This emphasizes that true faith is often demonstrated through straightforward obedience, rather than through complex rituals or human effort, echoing themes found throughout the Pentateuch and the Prophets. Thirdly, the passage showcases the wisdom and courage of unexpected counsel. The servants, though subordinate, demonstrate remarkable insight and loyalty, offering respectful but firm reasoning that ultimately saves Naaman from his pride and leads him to healing. Their role illustrates that valuable wisdom can come from surprising sources, and that humility involves being open to such counsel, a principle often seen in Proverbs. Finally, the story reinforces the theme of God's sovereignty and His ability to work through unconventional means, demonstrating that His power transcends human expectations and cultural norms, a truth consistently revealed in God's dealings with humanity.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The servants' counsel in 2 Kings 5:13 is a masterful display of persuasion through the skillful use of several literary devices. The most prominent is the Rhetorical Question, which is not intended to elicit a direct answer but to prompt Naaman to reflect on the illogic of his own prideful reaction. By asking if he would have done a "great thing," they force him to acknowledge his willingness for arduous tasks, making his refusal of a simple one seem absurd. This creates a strong sense of Irony: the mighty general, accustomed to grand displays of power and expecting an equally grand cure, is offered healing through a humble, seemingly insignificant act, and his pride almost prevents him from receiving it. There is also a clear Contrast established between the "great thing" Naaman might have expected or been willing to do, and the simple, almost mundane act of washing. This contrast emphasizes God's preference for simple means to accomplish profound results, often challenging human expectations of grandeur. The servants' respectful address, "My father," also functions as a form of Ethos (appeal to credibility/character), establishing a benevolent and trustworthy tone that allows their challenging words to be heard and considered by their enraged master.
THEOLOGICAL AND THEMATIC CONNECTIONS
The profound message of 2 Kings 5:13 resonates throughout biblical theology, emphasizing God's consistent method of working contrary to human expectations, often choosing the simple, the weak, or the unexpected to accomplish His will. It underscores the pervasive theme of human pride standing as a barrier to divine grace and the liberating power of humble obedience. God is not impressed by human striving or grandiosity; rather, He often calls for simple acts of faith that demonstrate trust in His word alone. Naaman's story illustrates that salvation, whether physical or spiritual, is not earned through impressive deeds but received through submission to God's often counter-intuitive commands. This narrative serves as a powerful reminder that true wisdom lies in embracing God's ways, even when they appear undignified or too simple in the eyes of the world, highlighting that divine power is often manifested through humble means.
REFLECTION AND APPLICATION
The story of Naaman's healing, particularly the servants' wise intervention in 2 Kings 5:13, offers timeless lessons for contemporary believers. We, like Naaman, often fall prey to the temptation of pride, expecting God to work in spectacular, complex, or personally impressive ways. We might dismiss simple spiritual disciplines—like consistent prayer, daily Bible reading, humble service, quiet acts of confession and repentance, or extending forgiveness—as too mundane or insufficient for our "great" spiritual needs or the magnitude of our problems. This verse challenges us to re-evaluate our expectations, reminding us that God's most profound work often unfolds through the most straightforward acts of obedience and faith. It also underscores the immense value of wise, godly counsel, even when it comes from unexpected sources or challenges our deeply held assumptions and ego. True humility involves not only submitting to God's revealed will but also being open to receiving correction and guidance from others, recognizing that God can speak through anyone, regardless of their status or our preconceived notions. Embracing simplicity in our faith journey and actively seeking out and heeding wise counsel can be the very "washing" that leads to spiritual cleanliness, breakthrough, and deeper intimacy with God in our lives.
Questions for Reflection
FAQ
Why was Naaman so angry at Elisha's instruction?
Answer: Naaman's anger stemmed primarily from wounded pride and unmet expectations. As a powerful general and a man of high standing, he expected a grand, personal encounter with Elisha, perhaps involving a dramatic ritual, a public display of power, or at least a direct audience. Instead, Elisha sent a mere messenger with a simple, seemingly undignified command to wash in the Jordan River. Naaman felt insulted by the prophet's apparent lack of respect for his status and disdained the muddy Jordan compared to the "better" and more impressive rivers of Damascus (2 Kings 5:11-12). His pride prevented him from recognizing the divine authority behind the humble instruction and led him to reject the simple path to healing.
What does "My father" signify in this context?
Answer: The servants' use of "My father" (Hebrew: ʾābî) is a term of deep respect, endearment, and deference. It's a humble yet powerful way for subordinates to address a superior, creating a familial or deeply trusted atmosphere. This respectful address was crucial in softening Naaman's rage and opening him to their counsel, allowing them to speak frankly and persuasively without immediately incurring his wrath. It demonstrated their loyalty and genuine concern for his well-being, paving the way for him to listen to their challenging but ultimately life-saving advice.
Is there a spiritual significance to washing seven times?
Answer: Yes, the number seven often carries symbolic significance in the Bible, representing completeness, perfection, or divine fullness. In this context, washing "seven times" emphasizes the need for complete and full obedience to God's specific command, rather than a casual or partial attempt. It underscores that the healing was not due to the inherent power of the water itself, but to the divine efficacy of the command when fully obeyed in faith. It points to the thoroughness of the cleansing and the divine origin of the instruction that led to Naaman's complete restoration, signifying a perfect and divinely orchestrated work.
CHRIST-CENTERED FULFILLMENT
The story of Naaman's healing in 2 Kings 5:13, particularly the servants' appeal for simple obedience, powerfully foreshadows the nature of salvation offered through Jesus Christ. Naaman's leprosy, a defiling and isolating disease, serves as a vivid type of humanity's sin—a condition that renders us spiritually unclean and separated from God. Just as Naaman, a man of great status, expected a "great thing" to cure his physical ailment but found healing in a humble wash, humanity often seeks to earn salvation through impressive works, religious rituals, or self-righteous endeavors. Yet, the Gospel reveals that God's path to cleansing is profoundly simple, though infinitely costly: faith in the Lamb of God who takes away the sin of the world. We are called not to perform "great things" to earn our salvation, but to humbly "wash and be clean" by trusting in Christ's finished work on the cross. This echoes the New Testament's emphasis that salvation is "by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast" (Ephesians 2:8-9). The "washing" in the Jordan points to the spiritual cleansing and new birth found in Christ, often described as the "washing of regeneration and renewal by the Holy Spirit" (Titus 3:5). Ultimately, Naaman's story teaches us that God's way of salvation is often contrary to human pride and expectation, requiring a humble heart to receive the simple, yet profoundly powerful, truth of Christ's atoning sacrifice and the call to simply "believe in the Lord Jesus, and you will be saved" (Acts 16:31).