2 Kings 5:7

KJV

And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, [Am] I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? wherefore consider, I pray you, and see how he seeketh a quarrel against me.

KJV (with Strong's)

And it came to pass, when the king {H4428} of Israel {H3478} had read {H7121} the letter {H5612}, that he rent {H7167} his clothes {H899}, and said {H559}, Am I God {H430}, to kill {H4191} and to make alive {H2421}, that this man {H2088} doth send {H7971} unto me to recover {H622} a man {H376} of his leprosy {H6883}? wherefore {H389} consider {H3045}, I pray you, and see {H7200} how he seeketh a quarrel {H579} against me.

Complete Jewish Bible

When the king of Isra'el finished reading the letter, he tore his clothes. "Am I God, able to kill and make alive," he asked, "so that he sends me a man to heal of tzara'at? You can see that he is only seeking an excuse to quarrel with me."

Berean Standard Bible

When the king of Israel read the letter, he tore his clothes and asked, “Am I God, killing and giving life, that this man expects me to cure a leper? Surely you can see that he is seeking a quarrel with me!”

American Standard Version

And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, Am I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? but consider, I pray you, and see how he seeketh a quarrel against me.

Commentary

### SUMMARY
Second Kings 5:7 vividly portrays the desperate reaction of the King of Israel, Jehoram, upon receiving a letter from the King of Syria requesting the healing of Naaman from leprosy. His act of tearing his clothes and his rhetorical outburst—"Am I God, to kill and to make alive?"—underscore his profound distress, his acute awareness of human limitations in the face of a divinely inflicted disease, and his immediate suspicion that the request is a calculated political maneuver designed to provoke conflict. The verse captures a moment of royal panic and theological insight, setting the stage for God's miraculous intervention through His prophet.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment in the narrative of Naaman's healing. The story begins with Naaman, a highly esteemed Syrian commander, afflicted with leprosy, a condition that rendered him ritually unclean and socially ostracized in Israelite society, often seen as a divine judgment. A young Israelite slave girl in Naaman's household, demonstrating remarkable faith and compassion, suggests that Naaman seek healing from "the prophet in Samaria" ([2 Kings 5:3](/2_kings/5-3 "2 Kings 5:3 - The Slave Girl's Counsel")). Naaman, with the full endorsement of his king, travels to Israel, bearing a significant sum of silver and gold, and a letter addressed to the King of Israel. The king's dramatic reaction in [2 Kings 5:7](/2_kings/5-7 "2 Kings 5:7 - King Jehoram's Despair") is born from his misapprehension that the request is directed at him personally, rather than at God's prophet. His despair is quickly followed by the intervention of Elisha, who hears of the king's distress and sends word, "Let him come to me, and he shall know that there is a prophet in Israel" ([2 Kings 5:8](/2_kings/5-8 "2 Kings 5:8 - Elisha's Intervention")). This sets up the miraculous healing that follows, highlighting God's power and the efficacy of His prophet.

* **Historical & Cultural Context:** The period of the Divided Monarchy was marked by frequent political instability and conflict, particularly between Israel and its powerful northern neighbor, Aram-Damascus (Syria). The kings of Israel often found themselves in a precarious position, navigating alliances and hostilities. Leprosy (Hebrew: _tzara'at_) in ancient Israel was a severe and often incurable skin disease, carrying immense social and religious stigma. It was frequently associated with divine judgment (e.g., [Numbers 12:10](/numbers/12-10 "Numbers 12:10 - Miriam's Leprosy"); [2 Chronicles 26:19-21](/2_chronicles/26-19-21 "2 Chronicles 26:19-21 - Uzziah's Leprosy")). Healing from leprosy was considered a miracle comparable to resurrection, a power reserved for God alone. The act of tearing one's clothes was a deeply ingrained cultural expression of extreme grief, shock, horror, or indignation, signifying profound emotional distress and often a sense of helplessness or a plea for divine intervention. The king's immediate assumption of a "quarrel" reflects the tense geopolitical climate and the constant threat of war.

* **Key Themes:** The episode in [2 Kings 5](/2_kings/5 "2 Kings 5 - Naaman's Healing") and specifically the king's reaction in [2 Kings 5:7](/2_kings/5-7 "2 Kings 5:7 - King Jehoram's Despair") powerfully underscores several core biblical themes. Firstly, it highlights the stark contrast between **human limitations and divine omnipotence**. The king correctly perceives that healing leprosy is beyond any human capability, recognizing it as a power belonging solely to God, who "kills and makes alive." Secondly, it reveals the theme of **God's sovereignty working through unexpected channels**. The king, an earthly ruler, is powerless, while God chooses to work through a humble slave girl and His prophet, Elisha, demonstrating that divine power is not confined to human hierarchies or expectations. Thirdly, the king's paranoia about a "quarrel" emphasizes the pervasive **political tension and mistrust** between nations, yet it also subtly sets the stage for God to demonstrate His power even to a foreign nation, challenging human assumptions about where true power lies.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **kill (Hebrew, _mûwth'_):** This primitive root signifies "to die" literally or figuratively, and causatively, "to kill." In the king's rhetorical question, it refers to the divine prerogative of determining life's end, a power that no human possesses. The king recognizes that only God can inflict or remove such a severe, life-threatening condition as leprosy, which was often seen as a living death.
* **make alive (Hebrew, _châyâh'_):** This primitive root means "to live" or, causatively, "to revive," "keep alive," "quicken," "recover," or "restore to life." Paired with "kill," it forms a comprehensive statement about God's absolute sovereignty over all aspects of existence. The king's use of this term acknowledges that the power to heal leprosy, effectively bringing someone back from a state akin to death, belongs exclusively to the divine realm.
* **God (Hebrew, _ʼĕlôhîym'_):** This plural noun, often used with the article to refer to the supreme God (Yahweh), denotes divine authority and power. The king's desperate question, "Am I God?", underscores his understanding that the request from the Syrian king demands a power that is inherently divine, not human. It highlights the vast chasm between human capability and the omnipotence of the one true God.

#### Verse Breakdown
* **"And it came to pass, when the king of Israel had read the letter,"**: This opening clause sets the scene, indicating a direct and immediate reaction to the content of the letter from the King of Syria. The act of reading the letter is the catalyst for the king's dramatic response, implying that the request contained within was shocking and deeply unsettling to him.
* **"that he rent his clothes,"**: This action is a vivid, non-verbal expression of the king's extreme distress. It signifies his profound grief, shock, and indignation. In the cultural context, it communicates a sense of utter helplessness and the perception of an insurmountable crisis, publicly displaying his inner turmoil and the perceived gravity of the situation.
* **"and said, [Am] I God, to kill and to make alive,"**: This is a rhetorical question, laden with sarcasm and despair. The king understands that healing leprosy, a condition often seen as a divine judgment and incurable by human means, requires the power of God over life and death. By asking if he is God, he highlights the absurdity and impossibility of the request from his human vantage point, acknowledging that such power belongs solely to the divine.
* **"that this man doth send unto me to recover a man of his leprosy?"**: This clause articulates the specific, impossible demand that triggered the king's outburst. The king interprets the request for healing as a direct challenge to his authority and capabilities, failing to grasp that the Syrian king's intention was to seek a prophet, not a monarch, for divine intervention.
* **"wherefore consider, I pray you, and see how he seeketh a quarrel against me."**: This final clause reveals the king's immediate and overriding interpretation of the Syrian king's motive. Given the tense political climate between Israel and Syria, the King of Israel perceives the impossible request as a deliberate provocation, a pretext for war, or an attempt to find a _casus belli_ (an act or event that provokes a war). His paranoia underscores the precariousness of his position and his inability to see beyond the political implications to the divine hand at work.

#### Literary Devices
The verse employs several potent literary devices to convey the king's emotional state and the theological implications. A prominent device is the **Rhetorical Question** ("Am I God, to kill and to make alive?"). This question is not posed to elicit an answer, but to emphasize the obvious truth: only God possesses such power. It highlights the king's recognition of human limitation and divine omnipotence. The king's immediate leap to the conclusion that Syria "seeketh a quarrel against me" demonstrates **Paranoia** and **Dramatic Irony**, as the reader knows the true, benevolent intent behind Naaman's visit, making the king's misinterpretation all the more poignant. The act of tearing his clothes serves as powerful **Symbolism**, visually representing his profound distress, vulnerability, and sense of being overwhelmed by circumstances beyond his control.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The King of Israel's despairing cry, "Am I God, to kill and to make alive?", resonates deeply with the biblical understanding of divine sovereignty. It articulates a fundamental truth: ultimate power over life, death, and miraculous healing resides exclusively with Yahweh. The king, though spiritually dim in many respects, correctly identifies that healing leprosy is not within the purview of human kings or political power, but is a divine prerogative. This moment serves as a powerful theological anchor, reminding both the characters in the narrative and the reader that God's power transcends human limitations, political machinations, and even the most dire human conditions. It sets the stage for God to demonstrate His unique ability to intervene in human affairs, often through unexpected means and for His own glory, even among those who do not yet know Him.

* [Deuteronomy 32:39](/deuteronomy/32-39 "Deuteronomy 32:39 - God's Sole Power Over Life and Death")
* [1 Samuel 2:6](/1_samuel/2-6 "1 Samuel 2:6 - Hannah's Song of God's Sovereignty")
* [Job 10:8-12](/job/10-8-12 "Job 10:8-12 - God as Creator and Sustainer of Life")

### REFLECTION AND APPLICATION
The King of Israel's panicked reaction in 2 Kings 5:7 offers a profound lesson for believers today. We often face "leprosies" in our lives—situations that seem incurable, problems that are utterly beyond our human capacity to fix, or circumstances that feel like a "quarrel" against us. Like the king, we can easily fall into despair, believing that if we, in our limited human power, cannot solve it, then it is unsolvable. This verse challenges us to acknowledge our human limitations and, more importantly, to remember that what is impossible with man is possible with God. It calls us to look beyond our immediate political or personal anxieties and recognize that God alone possesses the power to "kill and to make alive"—to bring life out of death, healing out of sickness, and order out of chaos. Our faith should not be placed in human institutions, political power, or even our own ingenuity, but in the sovereign God who works in ways far beyond our comprehension, often through humble and unexpected channels.

#### Questions for Reflection
* **What "leprosies" or seemingly impossible situations in your life are you trying to solve in your own strength, feeling like the King of Israel?**
* **How does the king's reaction remind you of your own tendency to despair or assume the worst when faced with overwhelming challenges?**
* **In what ways might God be working through "unexpected channels" or "humble instruments" in your life, even when you are looking for solutions in conventional places?**

### FAQ

**Why was the King of Israel so distressed by the letter?**

Answer: The King of Israel (Jehoram) was distressed for a combination of reasons. Firstly, the request to heal Naaman from leprosy was an impossible demand for any human, as healing leprosy was considered a divine act, often associated with God's power over life and death. He correctly perceived that he did not possess such power. Secondly, he interpreted the request as a political trap. Given the frequent conflicts between Israel and Syria, he believed the Syrian king was deliberately sending an impossible request to create a pretext for war, or to find a "quarrel" against him, thereby justifying a future invasion or conflict ([2 Kings 5:7](/2_kings/5-7 "2 Kings 5:7 - King Jehoram's Despair")). His reaction was one of panic and suspicion, not spiritual insight.

**Why didn't the King of Israel know about Elisha's ability to heal?**

Answer: While Elisha was a prominent prophet in Israel during this period, the king's relationship with him was often strained and adversarial. Kings frequently sought prophets for political or military advice, but Jehoram, like many kings of Israel, was not necessarily a devout follower of Yahweh and may have viewed Elisha with suspicion or simply as a nuisance. Furthermore, the king's focus was on political survival and military strategy, not necessarily on the miraculous works of God's prophets. The slave girl knew about Elisha because of her personal experience and faith, while the king, despite being in the same land, was spiritually disconnected and politically preoccupied, leading to his ignorance of God's active presence through His prophet ([2 Kings 5:8](/2_kings/5-8 "2 Kings 5:8 - Elisha's Intervention")).

**What was the significance of leprosy in the Old Testament, and why was its healing so miraculous?**

Answer: In the Old Testament, "leprosy" (Hebrew: _tzara'at_) referred to a range of severe skin conditions, not just modern Hansen's disease. It was highly contagious and often incurable, leading to social isolation and ritual impurity. More significantly, it was frequently associated with divine judgment for sin (e.g., [Numbers 12:10](/numbers/12-10 "Numbers 12:10 - Miriam's Leprosy"); [2 Chronicles 26:19-21](/2_chronicles/26-19-21 "2 Chronicles 26:19-21 - Uzziah's Leprosy")). Because of its perceived divine origin and its incurability by human means, the healing of leprosy was considered a miracle on par with raising the dead, a power belonging solely to God. This is why the King of Israel exclaimed, "Am I God, to kill and to make alive?" when asked to "recover a man of his leprosy" ([2 Kings 5:7](/2_kings/5-7 "2 Kings 5:7 - King Jehoram's Despair")).

### CHRIST-CENTERED FULFILLMENT
The King of Israel's desperate cry, "Am I God, to kill and to make alive?", while uttered in a moment of human despair and political paranoia, inadvertently points to the ultimate reality found in Jesus Christ. The power to "kill and to make alive," which the king rightly recognized as belonging exclusively to God, is fully embodied in Jesus. He is not merely a prophet or a king, but God incarnate, possessing inherent authority over life and death. Jesus demonstrated this divine power through His numerous healing miracles, including cleansing lepers, a feat considered impossible for humans ([Matthew 8:2-3](/matthew/8-2-3 "Matthew 8:2-3 - Jesus Cleanses a Leper")). More profoundly, Jesus's own death and resurrection are the ultimate fulfillment of this divine prerogative; He laid down His life and took it up again ([John 10:18](/john/10-18 "John 10:18 - Jesus' Authority Over His Life")), conquering sin and death for all who believe. Through Him, spiritual death is overcome by eternal life ([John 5:24](/john/5-24 "John 5:24 - Hearing Jesus' Word and Having Eternal Life")), and He promises to raise the dead on the last day ([John 6:40](/john/6-40 "John 6:40 - Jesus' Promise of Resurrection")). Thus, the king's rhetorical question finds its perfect and redemptive answer in the person and work of Jesus, the true God who not only has the power to kill and make alive, but who uses that power to bring salvation and new life to humanity.

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.

Cross-References

1 Samuel 2:6

The LORD killeth, and maketh alive: he bringeth down to the grave, and bringeth up.

1 Kings 20:7

Then the king of Israel called all the elders of the land, and said, Mark, I pray you, and see how this [man] seeketh mischief: for he sent unto me for my wives, and for my children, and for my silver, and for my gold; and I denied him not.

Genesis 30:2

And Jacob's anger was kindled against Rachel: and he said, [Am] I in God's stead, who hath withheld from thee the fruit of the womb?

Deuteronomy 32:39

¶ See now that I, [even] I, [am] he, and [there is] no god with me: I kill, and I make alive; I wound, and I heal: neither [is there any] that can deliver out of my hand.

Hosea 6:1

¶ Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.

Luke 11:54

Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.

Daniel 2:11

And [it is] a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh.