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2 Kings 5

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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.

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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.

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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.

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And one went in, and told his lord, saying, Thus and thus said the maid that is of the land of Israel.

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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.

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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.

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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.

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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.

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So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha.

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And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean.

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But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the Lord his God, and strike his hand over the place, and recover the leper.

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

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And his servants came near, and spake unto him, and said, My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash, and be clean?

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Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean.

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And he returned to the man of God, he and all his company, and came, and stood before him: and he said, Behold, now I know that there is no God in all the earth, but in Israel: now therefore, I pray thee, take a blessing of thy servant.

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But he said, As the Lord liveth, before whom I stand, I will receive none. And he urged him to take it; but he refused.

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And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules’ burden of earth? for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the Lord.

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In this thing the Lord pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the Lord pardon thy servant in this thing.

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And he said unto him, Go in peace. So he departed from him a little way.

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But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, as the Lord liveth, I will run after him, and take somewhat of him.

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

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And he said, All is well. My master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments.

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And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments, and laid them upon two of his servants; and they bare them before him.

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And when he came to the tower, he took them from their hand, and bestowed them in the house: and he let the men go, and they departed.

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But he went in, and stood before his master. And Elisha said unto him, Whence comest thou, Gehazi? And he said, Thy servant went no whither.

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And he said unto him, Went not mine heart with thee, when the man turned again from his chariot to meet thee? Is it a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants?

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The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow.

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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.