2 Kings5
English Standard Version
Tap any underlined word for the original Hebrew or Greek.
1 , of the of the of , was a his and in , by him the Lord had to . He was a of , but he was a .
2 Now the on one of their had a the of , and she worked in the of .
3 She to her , that my were the is in ! would him of his .
4 So Naaman and his , and the the of .
5 And the of , now, and I will a to the of . So he , of , , and of .
6 And he the to the of , which , you, that I have to you my , you may him his .
7 And when the of the , he his and , Am , to and to make , to me to a his ? , and he is seeking a with me.
8 But when the of that the of had his , he to the , , have you your ? Let him to me, that he may there a in .
9 So with his and and at the of .
10 And a to him, , and in the , and your shall be , and you shall be .
11 But was and , , , I that he would to me and and upon the of the Lord his , and his over the and the .
12 Are and , the of , the of ? Could I in them and be ? So he and in a .
13 But his and to him, My , it is a the has to you; will you not ? Has he to you, , and be ?
14 So he and in the , according to the of the of , and his was like the of a , and he was .
15 Then he to the of , he and his , and he and him. And he , , I there is in the in ; so a your .
16 But he , As the Lord , I , I will . And he him to it, but he .
17 Then , If , let there be to your of , from your will or to the Lord.
18 In this may the Lord your : when my into the of to , on my , and I in the of , when I in the of , the Lord your in this .
19 He to him, in . But when Naaman had him a ,
20 , the of the of , , , my has the , in his he . As the Lord , I will him and him.
21 So . And when someone him, he got the to him and , Is all ?
22 And he , All is . My has me to , have to me the of of the of the . them a of and of .
23 And , Be to two . And he him and of in , with of , and them on of his . And they them Gehazi.
24 And when he to the , he them their and them in the , and he the , and they .
25 He and before his , and to him, have you been, ? And he , Your .
26 But he to him, Did my when the his to you? Was it a to , and , and , male and ?
27 Therefore the of shall to you and to your . So he his a , like .
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2 Kings 5Public-domain commentary and original-language notes for 2 Kings 5. The full AI study guide (summary, themes, context) has its own page.
Chapter Summary
In this chapter: Naaman's leprosy. (1–8). The cure of it. (9–14). Elisha refuses Naaman's gifts. (15–19). Gehazi's covetousness and falsehood. (20–27).
vv1-8
Though the Syrians were idolaters, and oppressed God's people, yet the deliverance of which Naaman had been the means, is here ascribed to the Lord. Such is the correct language of Scripture, while those who write common history, plainly show that God is not in all their thoughts. No man's greatness, or honour, can place him our of the reach of the sorest calamities of human life: there is many a sickly, crazy body under rich and gay clothing. Every man has some but or other, something that blemishes and diminishes him, some allay to his grandeur, some damp to his joy. This little maid, though only a girl, could give an account of the famous prophet the Israelites had among them. Children should be early told of the wondrous works of God, that, wherever they go, they may talk of them. 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 by choice, seek their masters' good. 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. Naaman did not despise what she told, because of her meanness. It would be well if men were as sensible of the burden of sin as they are of bodily disease. And when they seek the blessings which the Lord sends in answer to the prayers of his faithful people, they will find nothing can be had, except they come as beggars for a free gift, not as lords to demand or purchase.
vv9-14
Elisha 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. All God's commands make trial of men's spirits, especially those which direct a sinner how to apply for the blessings of salvation. See in Naaman the folly of pride; a cure will not content him, unless he be cured with pomp and parade. He scorns to be healed, unless he be humoured. The way by which a sinner is received and made holy, through the blood, and by the Spirit of Christ, through faith alone in his name, does not sufficiently humour or employ self, to please the sinner's heart. Human wisdom thinks it can supply wiser and better methods of cleansing. Observe, masters should be willing to hear reason. As we should be deaf to the counsel of the ungodly, though given by great and respected names, so we are to have our ears open to good advice, though brought by those below us. Wouldst thou not do any thing? When diseased sinners are content to do any thing, to submit to any thing, to part with any thing, for a cure, then, and not till then, is there any hope of them. The methods for the healing of the leprosy of sin, are so plain, that we are without excuse if we do not observe them. It is but, Believe, and be saved; Repent, and be pardoned; Wash, and be clean. The believer applies for salvation, not neglecting, altering, or adding to the Saviour's directions; he is thus made clean from guilt, while others, who neglect them, live and die in the leprosy of sin.
vv15-19
The mercy of the cure affected Naaman more than the miracle. Those are best able to speak of the power of Divine grace, who themselves experience it. He also shows himself grateful to Elisha the prophet. Elijah refused any recompence, not because he thought it unlawful, for he received presents from others, but to show this new convert that the servants of the God of Israel looked upon worldly wealth with a holy contempt. The whole work was from God, in such a manner, that the prophet would not give counsel when he had no directions from the Lord. It is not well violently to oppose the lesser mistakes which unite with men's first convictions; we cannot bring men forward any faster than the Lord prepares them to receive instruction. Yet as to us, if, in covenanting with God, we desire to reserve any known sin, to continue to indulge ourselves in it, that is a breach of his covenant. Those who truly hate evil, will make conscience of abstaining from all appearances of evil.
Key Words
נַעֲמָן: Naaman, the name of an Israelite and of a Damascene
שַׂר: a head person (of any rank or class)
צָבָא: a mass of persons (or figuratively, things), especially reg. organized forwar (an army); by implication, a campaign, literally or figuratively (specifically, hardship, worship)
מֶלֶךְ: a king
אֲרָם: Aram or Syria, and its inhabitants; also the name of the son of Shem, a grandson of Nahor, and of an Israelite
גָּדוֹל: great (in any sense); hence, older; also insolent
אִישׁ: a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)
פָּנִים: the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.)
אָדוֹן: sovereign, i.e. controller (human or divine)
נָשָׂא: to lift, in a great variety of applications, literal and figurative, absolute and relative
Cross References
2 Kings 5Jesus directly cites Naaman the Syrian being cleansed while many Israelite lepers were not.
Supported by Matthew Poole, JFB
Matches the king's cry 'Am I God, to kill and make alive' as a divine prerogative.
Supported by Matthew Poole
Like Naaman, only a foreign stranger returned to give glory to God after being cleansed.
Supported by Matthew Henry
Elisha rejects Naaman's money, contrasting with Simon Magus attempting to buy spiritual gifts.
Supported by Matthew Henry, JFB
Gehazi's leprosy illustrates that the love of money is the root of all kinds of evil.
Supported by Matthew Henry
Leprosy described as a state of partial death, matching Jehoram's description of the disease.
Supported by Matthew Poole
Jacob responds similarly to Rachel, 'Am I in God's stead?' concerning sovereign power over life.
Supported by Matthew Poole
Naaman requests Hebrew earth to build an acceptable altar, following Israel's earthen altar laws.
Supported by JFB
Gehazi's secret covetousness, theft, and concealment of garments and silver directly parallel Achan's sin.
Supported by Matthew Henry
Gehazi lying to the prophet mirrors Ananias lying to the Holy Spirit.
Supported by Matthew Henry
Balaam, like Elisha, recognized that spiritual outcomes cannot be purchased with silver and gold.
Supported by Matthew Henry
The priestly ritual of sprinkling a cleansed leper seven times explains Elisha's directive.
Supported by JFB
Jesus healing a blind man by sending him to wash in Siloam echoes Elisha's command.
Supported by Matthew Henry
King Uzziah is similarly struck with immediate leprosy as a sudden judgment from God.
Supported by Matthew Henry
Naaman's servants, like Nabal's, respectfully appeal to their master to avert foolish rage.
Supported by Matthew Henry