Melakhim II Chapter 5 | Naaman’s Leprosy

The story of Naaman is an unusual one within the narrative flow of the Book of Melakhim. Why does a prophet of God from Israel invest so much effort in curing the commander of the Aramean army? And why does the Tanakh dedicate an entire chapter to this event? Even Gechazi expresses astonishment at Elisha’s treatment of Naaman, with his subtly critical remark: “Look, my master has let that Aramean Naaman off without taking what he brought with him” (5:20). Gechazi is disappointed at the rejection of the gifts but emphasizes Naaman’s identity as “that Aramean” — the enemy. Not only do you heal the commander of the enemy’s army, but you also forgo the opportunity to impoverish him? All this for free?

Naaman, the great and impressive commander of the Aramean army, is, unfortunately, a leper. Naaman likely gave up on curing his leprosy, which cast a shadow of shame over his otherwise commanding figure. Surprisingly, the possibility of healing arises from a captive maid who tells him that in Shomron, there is a prophet capable of curing him. The king of Aram sends messengers to the king of Israel, assuming he would direct Naaman to this prophet. However, the king of Israel panics at the request of the king of Aram, saying, “Am I God, dealing death and granting life?” He does not even consider seeking help from the well-known man of God in his kingdom — a solution that a simple maid came up with. This reflects the increasing alienation of the royal house from God’s prophets.

The dynamics between Naaman and Elisha form the centerpiece of the chapter, revolving around Naaman’s pride. This begins with leprosy itself, which in Tanakh is often viewed as a punishment for arrogance, and continues through the chapter’s events: who approaches whom, how the request is presented to the king of Israel, and how Naaman stands before the entrance of Elisha’s house. In response, Elisha does not even bother to meet Naaman in person but instead sends his servant. The command to bathe in the Jordan River infuriates Naaman — are not the rivers of Damascus far superior to the lowly Jordan?!

After being healed of his leprosy, Naaman comes to recognize God’s greatness: “Now I know that there is no God in all the world except in Israel” (5:15). Elisha does not conclude the educational process here; he goes further by refusing any payment from Naaman. This refusal makes an impression on Naaman, prompting him to declare his intention to worship God alone: “May your servant be given two mule loads’ worth of soil, for your servant will no longer offer burnt offerings or sacrifices to other gods, but only to the Lord” (5:17). It is clear, then, why Gechazi, who pursued and coveted Naaman’s gifts, was punished so severely: his actions diminished Elisha’s moral stature before Naaman and undermined the profound religious impact that Elisha’s encounter had left on Naaman. While Gechazi saw the story as one involving Naaman, the king of Aram, and the king of Israel, Elisha saw it as a story about Naaman and his encounter with faith in God.

The story in our chapter thus accurately reflects the absurd reality of the time: despite the presence in Israel of a prophet as powerful as Elisha (and before him, Eliyahu), Israel is in a state of profound spiritual decline and rampant idolatry throughout the kingdom. Even the commander of the enemy’s army comes to recognize God’s greatness and supremacy through his encounter with Elisha, while in Israel, even the king does not consider turning to the prophet when faced with a challenge.