2 Kings 5:1–5:27
Sources
Reformed ConsensusReformation Study BibleGeneva Bible Notes (1599)John Trapp (1647)John Gill (1748)Matthew Henry (1714)Jamieson-Fausset-BrownBarnes (1832)Cross-References (TSK)Reformed Consensus
The healing of Naaman in 2 Kings 5 is a sovereign display of God's electing grace extending beyond the covenant nation of Israel to a Gentile military commander, a truth Jesus himself highlights in Luke 4:27 to rebuke Israelite unbelief. Naaman's initial rage at Elisha's instruction to wash in the Jordan exposes the universal human tendency to resist grace that comes on God's terms rather than our own, for his pride demanded a dramatic, merit-worthy cure rather than simple obedience to an undignified command. Reformed interpreters rightly see in Naaman's washing a type of regeneration and baptism — not that the water itself cleanses, but that faith expressed through humble obedience to the Word is the instrument through which God sovereignly works. Elisha's firm refusal of Naaman's gifts underscores that redemptive grace is entirely free and cannot be purchased, a witness against any theology of merit. Gehazi's covetous deception, by contrast, stands as a solemn warning that those who serve near the means of grace are not immune to judgment — indeed, his sin of monetizing what God gives freely results in his bearing the very leprosy that grace had removed from another, a fitting emblem of how avarice corrupts the soul and brings upon it the curse it sought to exploit.
Reformation Study Bible
the king of Syria. This king and the king of Israel (v. 5) are probably Ben-hadad I! (8:7; 13:3; 1 Kin. 20:1) and Jehoram (1:17; 3:1; 9:24). | raids. During the long history of tension between Israel and Syria there were often skirmishes and raids along the border. | a letter to the king of Israel. The Syrian king sends an official letter to the king of Israel introducing Naaman and asking for a favor on his behalf. The Syrian king has mistakenly supposed that Elisha’s work is at the command of the Israelite king. ten talents of silver, six thousand shekels of gold. That is, about 750 pounds of silver and 150 pounds of gold. | he tore his clothes. This was a sign of great distress (1 Kin. 21:27 note). | Why have you torn your clothes. Elisha scolds the king for reacting to the Syrian request with such alarm and not believing that God could help him. he may know that there is a prophet in Israel. See 3:11; 8:7,8; 1 Kin. 17:24; 18:36. Elisha responds affirmatively to the Syrian gesture (v. 3). | Elisha sent a messenger. Both Elijah and Elisha would often test the faith of the people to whom they ministered (1 Kin. 17:13; 2 Kin. 4:3, 4). In this case, Elisha does not even meet with Naaman but sends instructions through a messenger instead. | wave his hand over the place. Not realizing the importance of divine freedom and the critical role of faith, Naaman thought there was something contemptible about having to bathe seven times in the river. | Abana and Pharpar, the rivers of Damascus. If the prophetic healing was a meaningless ritual, Naaman might as well have stayed at home. | there is no God in all the earth but in Israel. Naaman was not merely saying that the Lord was more powerful than the Syrian gods; he was confessing that there is only one God, the Lord. In saying this, Naaman adopts the faith of Israel as his own (1 Kin. 18:39). | As the Lorp lives. The words are an oath (1 Kin. 1:17 note). | two mules’ load of earth. People in the ancient Near East believed that the gods were tied to the lands they ruled. Naaman asks for dirt from the Lord’s land to sanctify the altar he plans to build for Him in another country. | Rimmon. The word “Rimmon’ (lit. “pomegranate” is a parody of the name Ramanu, the Syrian storm god corresponding to Baal. This chief deity of Syria was also known by the name Hadad (Zech. 12:11). | sons of the prophets, See note 1 Kin. 20:35. | money. The word refers not to coins (which were probably not yet in use), but to quantities of gold or silver. | to you and to your descendants. Sin is not only individual, but corporate (Ex. 20:5).
Geneva Bible Notes (1599)
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 {a} deliverance unto Syria: he was also a mighty man in valour, but he was a leper. (a) Here it appears that among the infidels God has his, and also that the infidels esteem those who do good to their country.
John Trapp (1647)
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. Because by him the Lord had given deliverance. — At that time, probably, when Ahab and Jehoshaphat came against Ramothgilead, 1 Kings 22:29 Naaman was commander-in-chief of the Syrian’s army; and the Rabbis tell us that it was he who shot the arrow wherewith Ahab was slain. Hence he is said to have saved Syria, like as afterwards Marius saved Italy, Flaminius Greece, Fabius Rome, Hunniades Hungary, … But he was a leper. — Not from his birth, nor yet to his death. Hence a learned writer of ours fitly compareth the whole Church of Christ in all her ages to this Naaman the Syrian. He was first pure and sound, and did many honourable acts, and thereby represented the primitive Church, pure and clean, without spot or disease appearing; howbeit, there might be some secret seeds of diseases unperceived, which in continuance of time grew to a visible leprosy. In his middle time he became leprous, diseased, and deformed, foully infected in himself, and infecting others; and thereby represented the latter Church of Rome. Afterwards, by the prophet’s direction, he was washed and cleansed from his leprosy, and his flesh restored to become pure and perfect, like the flesh of a young child; and thereby represented our Reformed Churches. Cade, Of the Church. And as Naaman in all these three estates was the same person, and not a new, diverse, or several man; so our Church is not a new Church, but the old Church reformed from errors and corruptions, and restored to her ancient purity and soundness.
John Gill (1748)
Now Naaman, captain of the host of the king of Syria,.... The general of Benhadad's army; for he was now king of Syria, though some think Hazael his successor was: was a great man with his master; high in his favour and esteem: and honourable; not only acceptable to the king, and loaded with honours by him, but greatly respected by all ranks and degrees among the people: because by him the Lord had given deliverance unto Syria; out of the hands of their enemies, and victory over them, and particularly in the last battle with Israel, in which Ahab was slain, and, as the Jews suppose, by the hands of Naaman; see Gill on 1 Kings 22:34 however, when any salvation was wrought, or victory obtained, even by Heathens, and by them over Israel, the people of God, it was of the Lord: he was also a mighty man in valour; a very courageous valiant man: but he was a leper; was stricken with the leprosy, which had deformed and disgraced his person, and weakened his strength, and dispirited him; all his grandeur and honour could not protect him from this loathsome disease.
Matthew Henry (1714)
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.
Jamieson-Fausset-Brown
CHAPTER 5 2Ki 5:1-7. Naaman's Leprosy. 1. Naaman, captain of the host of the king of Syria, was a great man with his master—highly esteemed for his military character and success. and honourable—rather, "very rich." but he was a leper—This leprosy, which, in Israel, would have excluded him from society, did not affect his free intercourse in the court of Syria.Naaman, by his captive maidâs report, goeth to Elisha to be cured of his leprosy, 2 Kings 5:1-9 . Elisha sends to him a command to wash in Jordan: he is angry, and disdaineth it: his servantsâ advice: he doth it, and is healed, 2 Kings 5:10-14 . He returneth with gifts to Elisha, who refuseth them: he departs, 2 Kings 5:15-19 . Gehazi, Elishaâs servant, abusing his masterâs name unto Naaman, taketh gifts from him: is smitten with leprosy, 2 Kings 5:20-27 . A great man with his master; in great power and favour with the king of Syria. Honourable ; highly esteemed, both for his quality and success. By him the Lord had given deliverance unto Syria; which expression he useth, partly to mind the Israelites that all the hurt they had from the Tyrians was from the Lord, who used them as his rod, and gave them the successes against Israel, which are recorded; and partly to check that proud conceit which then was working, and afterwards more fully discovered itself, in the Israelitish nation, as if the care, and providence, and goodness of God were wholly confined to themselves, and not imparted to any other people.
Barnes (1832)
By him the Lord had given deliverance unto Syria - An Assyrian monarch had pushed his conquests as far as Syria exactly at this period, bringing into subjection all the kings of these parts. But Syria revolted after a few years and once more made herself independent. It was probably in this war of independence that Naaman had distinguished himself. But he was a leper - leprosy admitted of various kinds and degrees Leviticus 13 ; 14 Some of the lighter forms would not incapacitate a man from discharging the duties of a courtier and warrior.
Cross-References (TSK)
2Kings 4:44; 2Kings 5:2; Luke 4:27; 2Kings 4:8; Exodus 11:3; Esther 9:4; Esther 10:3; Proverbs 21:31; Isaiah 10:5; Jeremiah 27:5; Deuteronomy 2:37; John 19:11; Romans 15:18; 2Kings 5:27; 2Kings 7:3; Leviticus 13:2; Numbers 12:10; 2Samuel 3:29; 2Chronicles 26:19; 2Corinthians 12:7; 2Kings 5:1; 2Kings 5:8; 2Kings 5:15; 2Kings 5:20; 2Kings 3:26; 2Kings 4:13; 2Samuel 23:12; 2Kings 4:38; 1Kings 11:2; 2Kings 4:10; 1Kings 7:11; 2Samuel 23:23; 2Kings 2:16; 1Kings 11:28; Numbers 26:40; 1Samuel 22:14; 1Kings 22:31; 2Kings 5:6; 2Kings 6:8; 2Kings 7:2; 2Kings 13:17; 2Kings 5:13; 2Kings 18:6; 2Kings 5:24; 1Chronicles 14:2; 1Chronicles 4:9; 2Kings 6:14; 2Kings 5:11; 2Kings 5:3; 2Kings 15:20