TRV
See on the biblical-era map
Study This Verse
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.
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.
Continue studying 2 Kings 5:9 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
2 Kings 5:9 vividly portrays the dramatic arrival of Naaman, the esteemed Syrian general afflicted with leprosy, at the unassuming residence of the prophet Elisha in Israel. This pivotal moment is characterized by Naaman's grand procession of horses and chariots, starkly contrasting his worldly power and expectations with the prophet's humble dwelling. The scene sets the stage for a profound encounter that will challenge Naaman's pride and reveal the unconventional nature of divine healing and the sovereign, unmerited grace of God.
CONTEXT
Literary Context: This verse serves as a crucial turning point in the narrative of Naaman's healing, marking the physical culmination of his desperate journey. The story begins by introducing Naaman as a mighty warrior, yet afflicted with a debilitating skin disease, leprosy, which rendered him ritually unclean and socially ostracized despite his high status (2 Kings 5:1). His hope for a cure emerges from an unexpected source: a young Israelite servant girl, captured during a raid, who boldly suggests that a prophet in Samaria could heal him (2 Kings 5:2-3). Naaman, with a letter from his king and a vast retinue, first approaches the King of Israel, who is distressed and feels powerless (2 Kings 5:4-7). It is then that Elisha, the prophet of God, intervenes, sending word for Naaman to come directly to him (2 Kings 5:8). Verse 5:9 captures Naaman's grand entrance, immediately preceding Elisha's surprising and seemingly dismissive instruction delivered via a messenger (2 Kings 5:10) and Naaman's initial indignant reaction to the unconventional command (2 Kings 5:11-12).
Historical & Cultural Context: Naaman was a general of Aram (Syria), a powerful kingdom that frequently engaged in conflict with Israel. His high military rank and the mention of "horses and chariots" signify immense wealth, military might, and royal authority, typical of a high-ranking official on a diplomatic mission. Such an entourage would have been a common display of power and status in the ancient Near East, designed to impress and assert authority. Leprosy, in ancient times, was a devastating and incurable skin disease, leading to severe social ostracization and ceremonial uncleanness according to Mosaic Law (Leviticus 13). The prophet Elisha, as the successor to Elijah, was a prominent figure in Israel, known for performing miracles that demonstrated God's power and sovereignty. The stark contrast between Naaman's grand entourage and Elisha's simple "house" highlights the cultural disparity and foreshadows the clash between human pride and divine humility that is central to the narrative.
Key Themes: This verse powerfully introduces several key themes that permeate the chapter and the broader narrative of 2 Kings. The most prominent is Humility vs. Pride, as Naaman's ostentatious arrival immediately contrasts with Elisha's unassuming residence and his subsequent unconventional instructions, underscoring the tension between human self-importance and the divine call to humble submission. Another critical theme is Divine Power Over Human Expectation, as Naaman arrives expecting a dramatic, perhaps elaborate, healing ritual, but God's power operates on His own terms, often challenging human preconceived notions of how intervention should occur. Furthermore, the narrative demonstrates the Sovereignty of God, revealing His ability to use the most unexpected and humble instruments – a captive servant girl, a prophet living simply, and a common river – to accomplish His will and reveal His glory, even to a powerful gentile general. This foreshadows the inclusion of Gentiles in God's redemptive plan, a theme also seen in prophetic texts like Isaiah 49:6.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several literary devices to convey its message. Contrast is paramount, juxtaposing Naaman's opulent display of "horses and with his chariot" and his high status with the simple, presumably humble, "house of Elisha." This stark visual and social disparity immediately highlights the central tension between human pride and divine humility, a theme that will dominate the subsequent narrative. Irony is also present, both in Naaman's name ("pleasantness") despite his debilitating disease, and in the fact that this powerful general must seek help from a simple prophet in a foreign land, a reversal of typical power dynamics. Furthermore, the scene serves as foreshadowing, as Naaman's grand, expectant posture at the door subtly hints at the humbling experience he is about to undergo, where his expectations will be subverted and his pride challenged by Elisha's unconventional instructions.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse sets the stage for a profound theological lesson on God's unconventional methods and universal grace. It challenges human notions of power, status, and how divine intervention operates, demonstrating that God's power is not constrained by human grandeur or expectations. God often chooses the humble and unexpected to accomplish His will, revealing His glory in ways that confound human wisdom and pride. The narrative also highlights God's universal concern, extending healing and revelation even to Gentiles like Naaman, thereby prefiguring the broader scope of God's redemptive plan beyond the nation of Israel. It underscores that true healing and spiritual transformation are not earned through status or display, but received through humble obedience to God's simple commands, often in ways that defy human logic or preference.
REFLECTION AND APPLICATION
Like Naaman, we often approach God with our own expectations, our own perceived importance, or our own methods for how He should work in our lives. We might come with our "horses and chariots" – our accomplishments, our status, our self-sufficiency, our preferred ways of doing things, or our carefully constructed image – expecting God to conform to our plans or to respond to our impressive displays. This verse serves as a timeless reminder that true spiritual healing, guidance, and transformation often begin when we lay aside our pride and submit to God's simple, sometimes counter-intuitive, instructions. It calls us to humility, to recognize that God's power is not contingent on our pomp or status, but on our willingness to trust and obey His ways, even when they challenge our comfort, logic, or preconceived notions of how things "should" be. Our posture before God should be one of humble dependence, not demanding expectation or self-assertion.
Questions for Reflection
FAQ
Why is Naaman's grand entrance so significant?
Answer: Naaman's grand entrance "with his horses and with his chariot" is highly significant because it starkly highlights the contrast between his immense worldly status, wealth, and military power, and the humble, unassuming dwelling of the prophet Elisha. This visual and social disparity immediately sets up the central theme of humility versus pride that will be explored throughout the narrative. It also reveals Naaman's expectations: he likely anticipated a formal, perhaps even elaborate, healing ritual befitting his rank, or at least a personal audience with the prophet. God, through Elisha, deliberately subverts these expectations, demonstrating that divine power operates on its own terms, often challenging human pride and preconceived notions of how God should act, and revealing that true healing comes not through human display but divine instruction.
What was the typical understanding of leprosy in ancient Israel?
Answer: In ancient Israel, "leprosy" (Hebrew: tzara'at) was a broad term encompassing various severe, chronic skin diseases, not necessarily limited to what we today call Hansen's disease. Regardless of the specific medical condition, tzara'at was considered a severe affliction, often associated with divine judgment or impurity. According to the Mosaic Law detailed in Leviticus 13 and Leviticus 14, those afflicted were deemed ceremonially unclean and were required to live in social isolation outside the camp or city. There was no known cure for tzara'at, making Naaman's quest for healing particularly desperate and his eventual cure a profound miracle, underscoring God's unique power over human limitations.
CHRIST-CENTERED FULFILLMENT
Naaman's journey from a proud, powerful general to a humble recipient of divine healing profoundly foreshadows the broader work of Christ and the nature of salvation. Naaman, a Gentile, represents all those outside the covenant of Israel who are brought near by God's unmerited grace. His healing, not through a grand display or human merit but through simple, seemingly insignificant obedience to a prophet's word, points to the simplicity of faith required for salvation in Christ. Just as Naaman had to humble himself and wash in the Jordan, a common river, so too are believers called to humble themselves and be cleansed, not by works, but by the washing of regeneration and renewal of the Holy Spirit. The story illustrates that God's salvation is for all, Jew and Gentile alike, and is received not through human achievement, status, or outward pomp, but through the humble reception of God's grace by faith. Christ Himself, the Lamb of God who takes away the sin of the world, came not with horses and chariots or earthly splendor, but in humility, riding on a donkey and offering a salvation that demands repentance and faith, not outward display or human achievement. His kingdom is not of this world (John 18:36), and entry is granted to those who become like little children, embracing simple trust over self-reliant pride.