2 Kings 5:6

KJV

And he brought the letter to the king of Israel, saying, Now when this letter is come unto thee, behold, I have [therewith] sent Naaman my servant to thee, that thou mayest recover him of his leprosy.

KJV (with Strong's)

And he brought {H935} the letter {H5612} to the king {H4428} of Israel {H3478}, saying {H559}, Now when this letter {H5612} is come {H935} unto thee, behold, I have therewith sent {H7971} Naaman {H5283} my servant {H5650} to thee, that thou mayest recover {H622} him of his leprosy {H6883}.

Complete Jewish Bible

He brought the king of Isra'el the letter, which said, "When this letter reaches you, you will see that I have sent my servant Na'aman to you, so that you can heal his tzara'at."

Berean Standard Bible

And the letter that he took to the king of Israel stated: “With this letter I am sending my servant Naaman, so that you may cure him of his leprosy.”

American Standard Version

And he brought the letter to the king of Israel, saying, And now when this letter is come unto thee, behold, I have sent Naaman my servant to thee, that thou mayest recover him of his leprosy.

Commentary

### SUMMARY
Second Kings 5:6 introduces the pivotal diplomatic letter from King Ben-Hadad of Aram (Syria) to King Jehoram of Israel, accompanying Naaman, the esteemed Syrian commander. The letter's extraordinary request—that the King of Israel "recover him of his leprosy"—immediately creates a profound theological and political crisis, setting the stage for a dramatic encounter that will expose human limitations and highlight the unique, sovereign power of God.

### CONTEXT
* **Literary Context:** This verse is central to the narrative of Naaman's miraculous healing, one of the most prominent accounts in the book of [2 Kings](/2_kings/5 "2 Kings 5 - Naaman's Healing"). The story begins by establishing Naaman's high status and military success, immediately juxtaposed with his debilitating leprosy. The narrative then shifts to an unexpected source of hope: a young Israelite slave girl, captured during a Syrian raid, who suggests that Naaman seek help from "the prophet in Samaria" ([2 Kings 5:3](/2_kings/5-3 "2 Kings 5:3 - The Slave Girl's Suggestion")). Acting on this, the King of Syria dispatches Naaman with lavish gifts and this diplomatic letter to the King of Israel, mistakenly assuming the king possesses the power to command such a healing. This assumption, articulated in verse 6, directly leads to King Jehoram's despair and tearing of clothes in [2 Kings 5:7](/2_kings/5-7 "2 Kings 5:7 - King Jehoram's Distress"), which then prompts Elisha's intervention in [2 Kings 5:8](/2_kings/5-8 "2 Kings 5:8 - Elisha's Intervention"), setting the stage for God's demonstration of power through His prophet.
* **Historical & Cultural Context:** In ancient Near Eastern cultures, kings were often perceived as having divine or semi-divine authority, or at least direct access to the gods. It was not uncommon for a foreign king to appeal to another monarch for aid, even for seemingly impossible tasks, believing that their royal status conferred unique power. Leprosy (Hebrew: `tsara'at`) in the biblical context was a severe, often incurable, and highly stigmatized skin disease, rendering individuals ceremonially unclean and socially isolated. Healing from leprosy was considered a divine act, beyond human medical capability (cf. [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Leprosy")). The relationship between Aram (Syria) and Israel was frequently one of conflict and tension, marked by raids and wars. Ben-Hadad's diplomatic overture, though misguided in its premise, reflects a period where such interactions, even for personal matters of state, were conducted through official channels.
* **Key Themes:** This verse powerfully introduces several key themes. Firstly, it highlights **Misplaced Authority**, as the Syrian king directs his request to the human King of Israel, rather than to the true source of healing, the God of Israel, accessible through His prophet. Secondly, it underscores **Human Limitation**, immediately exposing King Jehoram's powerlessness in the face of a divine prerogative, contrasting sharply with God's omnipotence. His reaction in [2 Kings 5:7](/2_kings/5-7 "2 Kings 5:7 - King Jehoram's Distress") vividly portrays this. Thirdly, the impossible request creates a **Divine Opportunity** for God to display His glory and sovereignty not only to Israel but also to the pagan nation of Aram, demonstrating that His power transcends national boundaries and human expectations. This sets the stage for Naaman's eventual conversion and worship of the God of Israel, a testament to God's universal reach and desire for all peoples to know Him.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Recover (Hebrew, _'asaf'_):** The Hebrew verb אָסַף (`'asaf`) primarily means "to gather," "to collect," or "to take away." In this context, it signifies a complete removal or eradication of the disease. It is not a request for a medical cure or treatment, but for a supernatural intervention that would cause the leprosy to disappear entirely. This choice of word underscores the absolute nature of the healing expected by the Syrian king, an act that only God could perform.
* **Leprosy (Hebrew, _tsara'at'_):** The Hebrew word צָרַעַת (`tsara'at`) refers to a range of skin conditions, not necessarily identical to modern Hansen's disease, but encompassing various severe, often chronic, and disfiguring afflictions. In the Old Testament, `tsara'at` carried significant ceremonial and social implications, rendering the afflicted person unclean and often isolated from the community (cf. [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Leprosy")). Its healing was considered a miracle, often associated with divine judgment or intervention, as seen in the case of Miriam ([Numbers 12](/numbers/12 "Numbers 12 - Miriam's Leprosy")). The King of Syria's request for Naaman to be "recovered of his leprosy" was therefore a demand for a divine miracle, not a medical procedure.

#### Verse Breakdown
* **"And he brought the letter to the king of Israel":** This clause describes the immediate action taken by Naaman upon his arrival in Israel. "He" refers to Naaman, who acts as the official envoy of his king. The "letter" is the formal diplomatic communication from the King of Aram, signifying the official nature and high stakes of the mission. The destination, "the king of Israel," highlights the Syrian king's belief that the political head of the nation would possess the power or authority to grant his request.
* **"saying, Now when this letter is come unto thee, behold, I have [therewith] sent Naaman my servant to thee":** This reveals the content and purpose of the letter. The King of Aram addresses the King of Israel directly, stating that he has sent his highly esteemed "servant," Naaman. The phrase "behold, I have [therewith] sent" emphasizes the personal involvement and expectation of the Syrian monarch, indicating that Naaman's presence is a direct consequence of the letter's delivery and its implicit demand. Naaman is presented not just as a general, but as a personal charge of the Syrian king.
* **"that thou mayest recover him of his leprosy":** This is the climactic and problematic request. The King of Aram, from his pagan worldview, assumes that the King of Israel, as a sovereign ruler, would have the power to heal Naaman's incurable disease. This demand is utterly beyond any human capability, setting up the dramatic tension of the narrative. It is a request for a divine miracle, misdirected to a human king, thereby creating the crisis that will ultimately lead to God's intervention.

#### Literary Devices
The verse employs several significant literary devices. Most notably, there is profound **Irony**. The King of Aram, a powerful pagan monarch, sends his esteemed general to a foreign king, expecting a miracle that only the God of Israel can perform. The irony lies in his complete misunderstanding of the source of true power and healing, appealing to a human king who is utterly helpless, rather than to the God whom the Israelite slave girl had pointed to. This sets up a dramatic contrast between human presumption and divine reality. Furthermore, the verse functions as a powerful element of **Foreshadowing**, hinting at the extraordinary divine intervention that is about to occur. The impossible nature of the request immediately signals that only a supernatural power can resolve the dilemma, thereby building anticipation for God's demonstration of His unique ability to heal. Finally, there is **Dramatic Tension** created by the King of Aram's audacious and impossible demand, which immediately places the King of Israel in a desperate predicament, setting the stage for the prophet Elisha's crucial role.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Second Kings 5:6 serves as a powerful theological statement about the exclusive nature of God's power and authority, particularly in matters of life, death, and healing. The King of Aram's misplaced trust in a human king to perform a divine act underscores the biblical truth that only God can accomplish what is truly impossible for humans. This incident highlights that true healing, especially from conditions deemed incurable like leprosy, is a divine prerogative, not a kingly one. It challenges the pagan notion of kings possessing inherent divine power and redirects attention to the one true God who acts through His chosen servants. The narrative demonstrates God's sovereignty over nations and His willingness to reveal Himself to those outside the covenant community, even through the missteps of human leaders.

* [Exodus 15:26](/exodus/15-26 "The Lord, Our Healer")
* [Psalm 146:3](/psalm/146-3 "Do Not Put Your Trust in Princes")
* [Mark 10:27](/mark/10-27 "With God All Things Are Possible")

### REFLECTION AND APPLICATION
This verse offers a profound lesson on where we place our trust and seek solutions for life's most intractable problems. Like the King of Aram, we often look to human institutions, powerful individuals, or our own capabilities to solve issues that are, in reality, beyond our grasp. We might mistakenly believe that wealth, political influence, or scientific advancement can fix every ill, only to find ourselves in despair when faced with truly insurmountable challenges—be they physical ailments, relational brokenness, or spiritual emptiness. The King of Israel's tearing of his clothes (in the subsequent verse) vividly illustrates the futility of human power when confronted with a divine demand. This narrative calls us to humility, reminding us that our ultimate hope and source of true recovery lie not in human authority or earthly resources, but in the sovereign power of God, who alone can do what is humanly impossible. It encourages us to bring our "leprosies"—our deepest, most incurable needs—directly to Him, trusting in His unique ability to heal and restore.

#### Questions for Reflection
* **In what areas of your life are you tempted to place your trust in human power or resources, rather than in God's divine ability?**
* **What "leprosies"—seemingly incurable problems or deep-seated issues—are you facing, and to whom or what are you looking for a solution?**
* **How does recognizing human limitation deepen your appreciation for God's omnipotence and sovereignty?**

### FAQ

**Why did the King of Syria send Naaman to the King of Israel, rather than directly to the prophet Elisha?**

Answer: The King of Syria (Ben-Hadad) likely sent Naaman to the King of Israel (Jehoram) for several reasons, primarily due to his pagan worldview and diplomatic protocol. From his perspective, a king would be the ultimate authority figure, possessing the power or direct access to divine power necessary for such a miraculous healing. He would not have understood the unique role of a prophet in Israel, who operated independently of the monarchy as God's direct representative. Furthermore, sending an envoy with a formal letter and gifts to the reigning monarch was the established diplomatic custom for addressing matters of state between kingdoms. He was operating within his own cultural and political framework, unaware that true divine power in Israel resided not with the king, but with the God of Israel, manifested through His prophet, Elisha. This misdirection was part of God's sovereign plan to demonstrate His power to both Israel and Aram.

**What was the King of Israel's reaction to this letter?**

Answer: The King of Israel, Jehoram, was utterly distraught and saw the letter as a hostile act rather than a genuine request. [2 Kings 5:7](/2_kings/5-7 "2 Kings 5:7 - King Jehoram's Distress") states that he "tore his clothes and said, 'Am I God, to kill and to make alive, that this man sends to me to recover a man of his leprosy?'" He perceived it as a deliberate attempt by the King of Syria to pick a quarrel or find an excuse for war, knowing that healing leprosy was a divine prerogative and completely beyond his human capability. His reaction vividly underscores the theme of human limitation in the face of God's exclusive power.

**Was leprosy in biblical times the same as modern Hansen's disease?**

Answer: The Hebrew term `tsara'at`, often translated as "leprosy" in English Bibles, likely encompassed a broader range of severe skin conditions than just modern Hansen's disease. While Hansen's disease may have been included, `tsara'at` also referred to other chronic skin afflictions, fungal infections, and even mildew on clothing or houses (as described in [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Leprosy") and [Leviticus 14](/leviticus/14 "Leviticus 14 - Cleansing from Leprosy")). Regardless of the precise medical diagnosis, these conditions were highly visible, often disfiguring, and carried significant social and ceremonial stigma in ancient Israel, rendering the afflicted person "unclean" and isolated from the community. Healing from `tsara'at` was universally considered a miraculous act, a sign of divine intervention, as it was beyond the scope of ancient medical knowledge or treatment.

### CHRIST-CENTERED FULFILLMENT
The narrative of Naaman's healing, initiated by the impossible request in [2 Kings 5:6](/2_kings/5-6 "2 Kings 5:6 - The King of Syria's Letter"), finds its profound Christ-centered fulfillment in the person and work of Jesus. Naaman's physical leprosy, a symbol of human uncleanness and incurability, foreshadows the spiritual "leprosy" of sin that afflicts all humanity. Just as no earthly king could heal Naaman, no human power, law, or ritual can truly cleanse the heart from sin. This divine prerogative belongs exclusively to God. Jesus, the Son of God, is the ultimate Healer, not only of physical ailments like leprosy (as seen in [Matthew 8:1-4](/matthew/8-1 "Matthew 8:1-4 - Jesus Cleanses a Leper") and [Luke 5:12-16](/luke/5-12 "Luke 5:12-16 - Jesus Heals a Man with Leprosy")), but more importantly, of the spiritual disease of sin. He is the true King who possesses inherent divine authority, not derived from earthly lineage or political power, but from His very nature as God incarnate. The King of Syria's mistaken appeal to a human king highlights the world's desperate search for a savior in the wrong places. In contrast, Jesus is the [Lamb of God, who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bearing our infirmities and sorrows ([Isaiah 53:4](/isaiah/53-4 "Isaiah 53:4 - He Took Our Infirmities")). His healing of lepers demonstrated His power over sin and uncleanness, signifying His mission to bring complete restoration and reconciliation between God and humanity. He is the only one who can truly "recover" us from our spiritual leprosy, making the impossible possible for those who come to Him in faith.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.