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2 Kings 5

Naaman, commander of the army of the king of Syria, was a great man with his master and in high favor, because by him the LORD had given victory to Syria. He was a mighty man of valor, but he was a leper.

Now the Syrians on one of their raids had carried off a little girl from the land of Israel, and she worked in the service of Naaman’s wife.

She said to her mistress, “Would that my lord were with the prophet who is in Samaria! He would cure him of his leprosy.”

So Naaman went in and told his lord, “Thus and so spoke the girl from the land of Israel.”

And the king of Syria said, “Go now, and I will send a letter to the king of Israel.” So he went, taking with him ten talents of silver, six thousand shekels of gold, and ten changes of clothing.

And he brought the letter to the king of Israel, which read, “When this letter reaches you, know that I have sent to you Naaman my servant, that you may cure him of his leprosy.”

And when the king of Israel read the letter, he tore his clothes and said, “Am I God, to kill and to make alive, that this man sends word to me to cure a man of his leprosy? Only consider, and see how he is seeking a quarrel with me.”

But when Elisha the man of God heard that the king of Israel had torn his clothes, he sent to the king, saying, “Why have you torn your clothes? Let him come now to me, that he may know that there is a prophet in Israel.”

So Naaman came with his horses and chariots and stood at the door of Elisha’s house.

And Elisha sent a messenger to him, saying, “Go and wash in the Jordan seven times, and your flesh shall be restored, and you shall be clean.”

But Naaman was angry and went away, saying, “Behold, I thought that he would surely come out to me and stand and call upon the name of the LORD his God, and wave his hand over the place and cure the leper.

Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean?” So he turned and went away in a rage.

But his servants came near and said to him, “My father, it is a great word the prophet has spoken to you; will you not do it? Has he actually said to you, ‘Wash, and be clean’?”

So he went down and dipped himself seven times in the Jordan, according to the word of the man of God, and his flesh was restored like the flesh of a little child, and he was clean.

Then he returned to the man of God, he and all his company, and he came and stood before him. And he said, “Behold, I know that there is no God in all the earth but in Israel; so accept now a present from your servant.”

But he said, “As the LORD lives, before whom I stand, I will receive none.” And he urged him to take it, but he refused.

Then Naaman said, “If not, please let there be given to your servant two mule loads of earth, for from now on your servant will not offer burnt offering or sacrifice to any god but the LORD.

In this matter may the LORD pardon your servant: when my master goes into the house of Rimmon to worship there, leaning on my arm, and I bow myself in the house of Rimmon, when I bow myself in the house of Rimmon, the LORD pardon your servant in this matter.”

He said to him, “Go in peace.” But when Naaman had gone from him a short distance,

Gehazi, the servant of Elisha the man of God, said, “See, my master has spared this Naaman the Syrian, in not accepting from his hand what he brought. As the LORD lives, I will run after him and get something from him.”

So Gehazi followed Naaman. And when Naaman saw someone running after him, he got down from the chariot to meet him and said, “Is all well?”

And he said, “All is well. My master has sent me to say, ‘There have just now come to me from the hill country of Ephraim two young men of the sons of the prophets. Please give them a talent of silver and two changes of clothing.’”

And Naaman said, “Be pleased to accept two talents.” And he urged him and tied up two talents of silver in two bags, with two changes of clothing, and laid them on two of his servants. And they carried them before Gehazi.

And when he came to the hill, he took them from their hand and put them in the house, and he sent the men away, and they departed.

He went in and stood before his master, and Elisha said to him, “Where have you been, Gehazi?” And he said, “Your servant went nowhere.”

But he said to him, “Did not my heart go when the man turned from his chariot to meet you? Was it a time to accept money and garments, olive orchards and vineyards, sheep and oxen, male servants and female servants?

Therefore the leprosy of Naaman shall cling to you and to your descendants forever.” So he went out from his presence a leper, like snow.

Scripture quotations marked “ESV” are from the ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway. Used by permission. All rights reserved.

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2 Kings 5

The account of Naaman's healing from leprosy through Elisha's intervention establishes the prophet as a figure whose authority transcends national and religious boundaries and demonstrates that YHWH's healing power is available even to those outside the covenant community. Naaman's expectation is that Elisha will perform some great miracle, yet Elisha's response—directing him to wash seven times in the Jordan River—appears inadequate. Naaman's initial refusal reflects his wounded pride, yet his servants persuade him that the simplicity of the cure demonstrates YHWH's power. When Naaman follows Elisha's direction and is healed, his response is one of gratitude: 'Now I know that there is no God in all the earth except in Israel,' a declaration that establishes YHWH's universal supremacy. Naaman's offer of a gift to Elisha is refused, establishing that the prophetic word cannot be purchased. Yet Elisha's servant Gehazi, driven by greed, pursues Naaman and deceives him, for which Elisha pronounces judgment: leprosy will cleave to him and his descendants forever. The theological significance lies in the demonstration that YHWH's healing power transcends the covenant community.

2 Kings 5:1

Naaman, commander of the Aramean army, is a great man and honored, but he is a leper — the opening establishes a paradox: worldly prominence cannot prevent physical and spiritual defilement. Leprosy (tzara'at) in the biblical sense is not merely medical but covenantal; it marks separation from community and God.

2 Kings 5:2

A little Israelite slave girl serves in his household and tells his wife about Elisha's power to heal leprosy — the voice of a powerless child becomes the instrument of divine grace. Her faith and knowledge of Elisha surpass those of her captors.

2 Kings 5:3

Naaman goes to the king with the girl's report, and the king sends him with a letter to the king of Israel — the political machinery activates, but Naaman carries expectations: wealth, ceremony, and royal involvement.

2 Kings 5:4

The letter demands: "When this letter reaches you, know that I have sent Naaman to you for healing." — the political framing assumes that Israel's king controls healing; it misunderstands both the source and nature of the cure.

2 Kings 5:5

The king of Israel tears his clothes: "Am I God, to kill and to make alive, that this man sends word to me to cure a man of his leprosy?" — his response is correct: healing belongs to God, not to kings. Yet his despair suggests he has forgotten Israel's prophetic resource.

2 Kings 5:6

Elisha hears of the king's distress and sends word: "Why have you torn your clothes? Let him come now to me, and he shall know that there is a prophet in Israel." — the prophet's calm confidence contrasts with the king's panic. Elisha offers assurance: there is a channel for God's power in Israel.

2 Kings 5:7

Naaman arrives with horses and chariots, stopping at Elisha's door — the commander's entourage and expectations are grand, yet the prophet does not emerge to greet him. The omission is pedagogical.

2 Kings 5:8

Elisha sends a message: "Go and wash in the Jordan seven times, and your flesh shall be restored, and you shall be clean." — the instruction is astonishingly simple. Seven washings (sheba) represent complete and covenantal restoration.

2 Kings 5:9

Naaman is angry and turns away, saying: "Behold, I thought he would surely come out to me and stand and call on the name of the LORD his God, and wave his hand over the place and cure the leprosy." — Naaman's expectations reveal his idolatry: he wants spectacular, visible divine action according to his conception. The prophet's simple word challenges his pride.

2 Kings 5:10

He complains: "Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean?" — the Syrian rivers (Abana and Pharpar, modern Barada and A'waj) are indeed prominent, yet their water cannot heal what Israel's God alone can cure. Naaman's preference for the Syrian rivers reflects his reliance on his own wisdom and power.

2 Kings 5:11

His servants approach him with wisdom: "Father, if the prophet had commanded you to do some great thing, would you not have done it?" — the servants' humility opens Naaman's ears. Their question exposes the paradox: he will submit to difficult commands but resists the simple one.

2 Kings 5:12

The servants continue: "How much more, then, should you wash and be clean?" — the logic is irrefutable. If difficult works were possible, why not the simple one? The path to healing lies through humble obedience.

2 Kings 5:13

He goes down and dips in the Jordan seven times according to the word of Elisha, and his flesh is restored like the flesh of a little child, and he is clean — the miracle is complete and immediate. Seven dippings represent covenantal wholeness; his restoration parallels Naaman's spiritual rebirth.

2 Kings 5:14

Naaman returns to Elisha with his entire company and stands before him, saying: "Behold, I know that there is no God in all the earth except in Israel." — his confession marks spiritual conversion. He acknowledges Israel's God as the only true God, reversing his earlier assumptions.

2 Kings 5:15

He offers Elisha a gift, but the prophet refuses: "As the LORD lives, before whom I stand, I will receive nothing." — Elisha's refusal protects the miracle's integrity. The healing belongs to God; it cannot be commercialized or made a transaction.

2 Kings 5:16

Naaman pleads: "If not, please let there be given to your servant two mules' burden of earth, for your servant will no longer offer burnt offering or sacrifice to any god but the LORD." — the Syrian commander requests soil from Israel to take home, symbolic earth upon which to worship Israel's God. His desire to maintain covenant practice in his homeland shows genuine conversion.

2 Kings 5:17

Elisha consents to the request — the allowance honors Naaman's devotion while acknowledging the physical reality of exile: he carries Israelite soil home as a tangible connection to the covenant God.

2 Kings 5:18

Naaman requests forgiveness for one concession: "When my master goes into the house of Rimmon to worship there, leaning on my arm, and I bow myself in the house of Rimmon, the LORD pardon your servant in this one thing." — his request for allowance to practice diplomatic courtesy in pagan worship is granted by Elisha: "Go in peace." The permission reflects the complexity of faith lived in exile; Naaman's heart is converted though external conformity remains necessary.

2 Kings 5:19

Gehazi, Elisha's servant, watches Naaman depart with his gifts and resolves to pursue him — the servant's greed overcomes his loyalty to the prophet. His thought is: "My master was too lenient; I will claim what he refused."

2 Kings 5:20

Gehazi catches up with Naaman and, with a fabricated excuse (Elisha has sent him for a talent of silver and two changes of garment for prophetic students), receives the gifts — Naaman, grateful and generous, gives him even more than requested.

2 Kings 5:21

Gehazi hides the gifts and returns to Elisha, who asks: "Where have you been, Gehazi?" — the prophet's question invites confession. Gehazi lies: "I have not been anywhere."

2 Kings 5:22

Elisha responds: "Did not my heart go with you when the man turned from his chariot to meet you?" — the prophet's spiritual perception pierces the deception. His words express knowledge of both the physical event and Gehazi's inner state.

2 Kings 5:23

Elisha pronounces judgment: "The leprosy of Naaman shall cling to you and to your descendants forever." — Gehazi's greed and deception result in the very disease Naaman was healed from. The curse is hereditary, touching his offspring.

2 Kings 5:24

Gehazi leaves Elisha's presence, and his flesh has become as white as snow — the immediate manifestation of leprosy marks divine judgment. Gehazi's greed has accomplished what Naaman's illness could not: spiritual and physical separation from God and community.

2 Kings 5:25

Gehazi's deception compounds his servant status into an act of profound disloyalty, as he returns to Naaman with a fabricated narrative that misrepresents his master's authority and God's character through an untruth. His fabrication that Elisha sent him to collect gifts transforms the prophetic miracle, which was given freely to demonstrate God's grace, into an occasion for personal enrichment obtained through lies. This moment represents the pivotal rupture of trust that characterizes the nature of Gehazi's sin as more than mere theft or greed: it is corruption of the prophetic witness itself. The ease with which Gehazi constructs his deception suggests a heart already prepared to betray his master and the covenant he served, making his subsequent punishment not an arbitrary divine reaction but the inevitable consequence of attempting to hijack God's work for selfish gain.

2 Kings 5:26

Elisha's prophetic perception pierces Gehazi's deception through spiritual sight that transcends physical distance, revealing that the prophet's authority derives from direct access to divine knowledge unavailable through ordinary means. The confrontation articulates the fundamental incompatibility between receiving gifts obtained through falsehood and receiving God's grace, establishing that spiritual service demands integrity as its prerequisite. Elisha's question structure emphasizes Gehazi's moral culpability by reminding him of the sacred moment when Naaman turned from his chariot to worship: a gesture of humility and faith that Gehazi has now betrayed for money. This verse demonstrates that prophetic judgment operates not as arbitrary punishment but as the inevitable exposure of hearts that attempt to profit from the divine work through dishonesty, a principle that extends throughout Scripture's engagement with religious hypocrisy.

2 Kings 5:27

The transference of Naaman's leprosy to Gehazi and his descendants becomes a proportional judgment that afflicts the instrument of deception with the very disease that divine power had just healed, transforming the cured outsider into a perpetually unclean insider to the covenant community. This verse invokes the principle that those who exploit God's grace through falsehood become separated from the community of blessing, their exclusion a reflection of their own choice to reject the covenantal integrity that divine service requires. The multigenerational aspect of the curse emphasizes the serious corporate consequences of individual treachery against prophetic authority and divine work. Gehazi's leprosy thus becomes not merely personal punishment but a sign to Israel of God's jealous protection of His name and the prophetic office, demonstrating that the boundary between blessing and curse remains contingent upon faithfulness.