TRV
Translation
King James Version
And it was so, when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel.
KJV (with Strong's)
And it was so, when Elisha H477 the man H376 of God H430 had heard H8085 that the king H4428 of Israel H3478 had rent H7167 his clothes H899, that he sent H7971 to the king H4428, saying H559, Wherefore hast thou rent H7167 thy clothes H899? let him come H935 now to me, and he shall know H3045 that there is H3426 a prophet H5030 in Israel H3478.
Complete Jewish Bible
But when Elisha the man of God heard that the king of Isra'el had torn his clothes, he sent a message to the king: "Why did you tear your clothes? Just have him come to me, and he will know that there is a prophet in Isra'el."
Berean Standard Bible
Now when Elisha the man of God heard that the king of Israel had torn his clothes, he sent a message to the king: “Why have you torn your clothes? Please let the man come to me, and he will know that there is a prophet in Israel.”
American Standard Version
And it was so, when Elisha the man of God heard that the king of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel.
World English Bible Messianic
It was so, when Elisha the man of God heard that the king of Israel had torn his clothes, that he sent to the king, saying, “Why have you torn your clothes? Let him come now to me, and he shall know that there is a prophet in Israel.”
Geneva Bible (1599)
But when Elisha the man of God had heard that the King of Israel had rent his clothes, hee sent vnto the King, saying, Wherefore hast thou rent thy clothes? Let him come now to me, and he shall knowe that there is a Prophet in Israel.
Young's Literal Translation
And it cometh to pass, at Elisha the man of God's hearing that the king of Israel hath rent his garments, that he sendeth unto the king, saying, `Why hast thou rent thy garments? let him come, I pray thee, unto me, and he doth know that there is a prophet in Israel.'
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Commentary on 2 Kings 5 verses 1–8
1 ¶ Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the LORD had given deliverance unto Syria: he was also a mighty man in valour, but he was a leper.
2 And the Syrians had gone out by companies, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman's wife.
3 And she said unto her mistress, Would God my lord were with the prophet that is in Samaria! for he would recover him of his leprosy.
4 And one went in, and told his lord, saying, Thus and thus said the maid that is of the land of Israel.
5 And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment.
6 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.
7 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.
8 And it was so, when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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Ephrem the SyrianAD 373
ON THE SECOND BOOK OF KINGS 5:10-11
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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Second Kings 5:8 marks a pivotal moment of divine intervention, sharply contrasting the King of Israel's profound despair and perceived helplessness with the unwavering, authoritative confidence of Elisha, the man of God. Upon learning of the king's public distress over his inability to heal Naaman, the Syrian commander, Elisha proactively sends a message that masterfully reorients the crisis from a political dilemma to a profound spiritual opportunity. His bold declaration, "Let him come now to me, and he shall know that there is a prophet in Israel," serves as a powerful assertion of God's active presence and sovereign power, signaling that true solutions and ultimate authority reside not in human might or political maneuvering, but in divine revelation through His chosen servant.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage in 2 Kings 5:8 masterfully employs several literary devices to convey its powerful theological and narrative message. Contrast is central, starkly juxtaposing the King of Israel's human despair and political impotence with Elisha's divine authority and calm, confident assurance. The king's act of tearing his clothes, a visible sign of utter helplessness and fear, is immediately met by Elisha's decisive action and declarative statement, powerfully highlighting the fundamental difference between earthly and heavenly power. There is also a strong element of Dramatic Irony, as the reader is aware that Elisha, through God, possesses the very power to heal that the king believes is impossible, while the king remains consumed by fear and ignorance of this divine resource within his own kingdom. Elisha's rhetorical question, "Wherefore hast thou rent thy clothes?" functions as a subtle yet pointed Rebuke, challenging the king's lack of faith and reminding him of God's active presence. Finally, the verse serves as a powerful instance of Foreshadowing, setting the stage for Naaman's miraculous healing and his subsequent confession of faith, which will indeed prove "that there is a prophet in Israel" and, by extension, that the God of Israel is the one true God.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Kings 5:8 serves as a profound theological statement about God's absolute sovereignty and His chosen method of revealing Himself to a world often lost in human despair, political maneuvering, and false worship. Elisha's decisive intervention demonstrates that God is not limited by geopolitical boundaries, human frailties, or the perceived impossibility of a situation. Rather, He actively intervenes through His appointed servants to manifest His power and truth, not just for the benefit of His covenant people, but also for those outside the covenant. This act underscores that true authority, ultimate solutions, and genuine healing reside with God alone, challenging the world's reliance on human might, wisdom, or political expediency. It is a powerful testament to God's desire for all, both Israelite and Gentile, to "know that there is a prophet in Israel"—that He is real, active, and supremely capable of performing miracles that transcend human understanding and capacity.
REFLECTION AND APPLICATION
The King of Israel's reaction in 2 Kings 5:7—tearing his clothes in utter despair—is a deeply relatable human response to an overwhelming problem that seems to defy any solution. In our own lives, we frequently encounter "leprosy" moments: crises in health, finances, relationships, or societal challenges that feel utterly beyond our control, leading to profound anxiety, fear, and a paralyzing sense of helplessness. Elisha's calm, confident message in 2 Kings 5:8 offers a profound counter-narrative: even when human leaders are at their wits' end and all seems lost, God remains sovereign, active, and fully in control. This passage calls us to shift our gaze from the debilitating limitations of human power to the boundless, limitless power of God. It encourages us to remember that God often works through unexpected channels and that our most daunting challenges can become powerful platforms for Him to reveal His presence and power, not just to us, but to those observing our lives. Our response to despair should not be to tear our clothes in resignation, but to turn in faith to the "prophet in Israel"—to God Himself, through His Word and His Spirit, trusting that He is fully capable of intervening, providing solutions, and demonstrating His glory in ways we cannot imagine.
Questions for Reflection
FAQ
Why was the King of Israel so distressed by the Syrian king's letter?
Answer: The King of Israel (likely Joram) was profoundly distressed because the letter from the King of Syria requested him to heal Naaman of his leprosy. In ancient times, leprosy was considered an incurable disease, and healing it was universally understood as a divine act, beyond human capability. The King of Israel interpreted this request not as a genuine plea for help, but as a deliberate provocation, believing the Syrian king was seeking a pretext for war by demanding he perform a miracle that only God could accomplish. His tearing of clothes, as vividly described in 2 Kings 5:7, symbolized his extreme despair, fear, and profound sense of powerlessness in the face of such an impossible demand and the potential international conflict it implied.
What is the significance of Elisha being called "the man of God" in this context?
Answer: The title "man of God" (Hebrew: ʾîš hā-ʾĕlōhîm) is highly significant and immediately establishes Elisha's unique spiritual authority. It signifies that Elisha is God's special representative, divinely chosen, empowered, and commissioned to speak and act on His behalf. In this context, it starkly contrasts Elisha's spiritual authority with the King of Israel's earthly, limited power. While the king is helpless and distraught, "the man of God" steps in with calm confidence, demonstrating that the true power and solution reside with God, who works through His chosen servant. This title underscores that Elisha's intervention is not merely human initiative but a direct manifestation of God's active presence and sovereign will in Israel.
Why was it important for Naaman (and others) to "know that there is a prophet in Israel"?
Answer: The phrase "he shall know that there is a prophet in Israel" carries immense theological weight and serves multiple purposes. Firstly, it asserts the reality and active presence of the God of Israel in contrast to the false gods of Syria and other nations. Naaman, a worshiper of Rimmon, needed a transformative encounter with the living God. Secondly, it was a crucial reminder to the King of Israel and the people that despite their spiritual failings and political vulnerabilities, God had not abandoned them; His power was still manifest through His prophet. Thirdly, it set the stage for a powerful demonstration of God's universal sovereignty, showing that His power extends even to a foreign commander, ultimately leading Naaman to confess that "there is no God in all the earth, but in Israel" (2 Kings 5:15), bringing glory to the one true God.
CHRIST-CENTERED FULFILLMENT
2 Kings 5:8 powerfully foreshadows the ultimate "Man of God," Jesus Christ, who perfectly embodies the divine presence and power that Elisha merely channeled. Elisha's calm authority in the face of the king's despair points to Christ's serene sovereignty over all human limitations, the chaos of sin, and the ravages of sickness. Just as Elisha's intervention revealed that a true prophet of God was in Israel, Jesus's ministry unequivocally demonstrated that God Himself had visited His people, fulfilling the prophecy of Isaiah 7:14 as "God with us" (Matthew 1:23). Elisha's confident invitation, "Let him come now to me," echoes the gracious and universal invitation of Jesus, who calls all who are weary and burdened to come to Him for rest and profound spiritual healing (Matthew 11:28). The healing of Naaman, a Gentile, through the prophet of Israel, beautifully prefigures the universal scope of Christ's salvation, extending beyond the boundaries of Israel to embrace all nations (Luke 2:32). Ultimately, Elisha's mission to reveal God's active presence and power finds its complete and perfect fulfillment in Christ, through whom we not only "know that there is a prophet in Israel" but that God has fully revealed Himself and provided the ultimate cure for the leprosy of sin through His atoning sacrifice, becoming the "Lamb of God, who takes away the sin of the world!" (John 1:29).