July 3

2 Kings 5-8 (biblegateway.com)

Healing, Humility, and Hidden Battles

In 2 Kings 5-8, the ministry of Elisha unfolds with both power and spiritual insight. These chapters reveal a God who not only heals and restores but also sovereignly directs the course of history. From the miraculous healing of Naaman’s leprosy to divine protection during a siege, we encounter stories that emphasize humility, obedience, and the mighty power of God at work. Each account calls us to deeper faith and reminds us that God’s work goes far beyond single miracles. His plans stretch across nations, leaders, and time itself.

2 Kings 5: The Healing of a Leper and the Humbling of Hearts

2 Kings 5 demonstrates how God’s power transcends borders, how humility unlocks miracles, and how spiritual integrity must always prevail over personal gain. It’s a story where military might meets divine mercy, and where the proud must bow low to be made whole.

Naaman is introduced as a powerful commander of the Syrian army. 1 He is a mighty man of valor, favor, and victory, for it was by him, verse 1 says, that the Lord had given victory to Syria (v. 1). Yet, despite his prestige, he carries a shameful condition: leprosy. 2 It’s a striking contrast, as he appears strong, but he’s deeply afflicted. This tension drives the narrative: even the strong need healing, and even the mighty must come low to receive grace.

Surprisingly, the spark of hope comes through a young Israelite servant girl, captured in a raid, who tells her mistress that the prophet in Samaria can heal Naaman (v. 3). It’s a beautiful reminder that God often uses the least likely people to carry His message. Naaman gets permission from the king of Syria and brings lavish gifts to the king of Israel (v. 5), expecting royal cooperation.

But the king of Israel panics: “Am I God… to heal a man of leprosy?” (v. 7). He tears his clothes, missing the point that God’s prophet, not political power, holds the key to healing. Elisha hears of the commotion and invites Naaman to come to his house (v. 8). When Naaman arrives, Elisha doesn’t even come out to greet him, instead, he sends a message: go wash in the Jordan River seven times and you’ll be clean (v. 10). That’s it.

Naaman is furious. He expected a dramatic healing, one with a show of spiritual power. He grumbles about the Jordan River, comparing it unfavorably to the rivers of Syria (v. 12). In truth, at this point, his pride is more toxic than his leprosy. But his servants wisely reason with him: “If the prophet had asked you to do something hard, wouldn’t you have done it?” (v. 13). Their humility helps him see clearly.

Naaman finally obeys. He dips seven times in the muddy Jordan and comes up fully healed, “his flesh restored like that of a young boy” (v. 14). The miracle isn’t just physical, it’s spiritual. Humility and obedience open the door to grace. Naaman returns to Elisha and declares, “Now I know that there is no God in all the earth except in Israel” (v. 15). He wants to give Elisha gifts, but the prophet refuses (v. 16). Elisha’s refusal highlights something critical: God’s grace is not for sale. It cannot be bought, earned, or manipulated.

Naaman then makes a curious request. He asks for dirt from Israel to take home, so he can worship the Lord on his own soil (v. 17). He even asks for pardon in advance for when he must accompany his king into a pagan temple (v. 18). It’s the request of a man beginning a journey of faith—not perfect yet, but genuine. Elisha’s answer? “Go in peace” (v. 19). It’s a response full of grace. He doesn’t correct every detail. He acknowledges the sincerity and transformation in Naaman’s heart. Sometimes, God works with people where they are, not where we expect them to be.

The story could have ended there, but Gehazi, Elisha’s servant, sees an opportunity for gain. He secretly runs after Naaman, lies to him, and asks for silver and clothing in Elisha’s name (v. 22). Naaman, still grateful, gives him more than he asks. When Gehazi returns, Elisha confronts him with divine insight: “Was not my spirit with you when the man turned from his chariot to meet you?” (v. 26). Gehazi’s greed has not only lied about the nature of grace but also dishonored the prophetic office. As judgment, the leprosy of Naaman now clings to Gehazi (v. 27). It’s a sobering ending. The outsider is healed through humility; the insider is cursed through deceit. Grace received must be stewarded with integrity.

This chapter powerfully illustrates that God’s grace is for everyone, not just insiders. Naaman, a foreign military commander and an enemy of Israel, receives God’s mercy, reminding us that divine compassion knows no borders. Yet, to receive that mercy, Naaman had to walk a path of humility. Letting go of pride, status, and cultural assumptions was essential to his healing. The simplicity of God’s instructions, bathing in the Jordan River, offended his expectations, but it was precisely this humble obedience that unlocked his miracle.

Interestingly, God used unlikely voices to lead Naaman toward truth: a young servant girl, overlooked by the world, and Naaman’s own humble attendants. Their courage and wisdom guided him to the prophet. In contrast, Gehazi’s greed stands as a stark warning: spiritual credibility is easily lost when God’s gifts are handled with dishonesty. Elisha’s refusal to accept payment emphasized that God’s grace cannot be bought or controlled; it is always a gift, not a transaction.

Just like Naaman, we may appear strong on the outside while carrying hidden weaknesses or shame. God sees beyond the armor we wear and invites us to bring our brokenness to Him. Often, healing requires humbling. When God asks us to take simple, uncomfortable steps, like forgiving, confessing, or serving, we must resist the urge to dismiss them as insignificant.

Sometimes the clearest truth comes through the most unexpected voices and ordinary means. Are we willing to listen to those who are often overlooked? Are we open to hearing God speak through the ordinary?

Furthermore, we must remember that grace is never a commodity. When spiritual leaders or followers treat God’s work as something to be exploited for personal gain, the witness of the gospel is compromised. Gehazi’s story challenges us all to guard our motives and preserve the integrity of our calling.

In the end, Naaman found more than healing. He found the living God. But he had to leave his pride at the riverbank. The Jordan may be muddy, but in God’s hands, it becomes a river of restoration. The question isn’t how clean the water looks—it’s whether you’ll obey the call to step in.

2 Kings 6: Seeing Beyond the Natural

In 2 Kings 6, we see a prophet who can make iron float, an army that is struck blind, and a city surrounded by enemies yet delivered by God. Through it all, one message rises: God is with His people, even when the situation looks impossible, and He’s working in ways we can’t always see.

The chapter begins with a simple but meaningful miracle. As the prophetic community grows, the sons of the prophets ask Elisha for permission to build a larger dwelling (v. 1-2). While cutting down trees, one man’s iron axe head flies into the water. He panics because it was borrowed (v. 5). This was a genuine concern in an era when such tools were expensive. Elisha calmly asks where it fell, throws a stick into the water, and miraculously makes the iron float (v. 6). It’s not dramatic or life-threatening, but it matters deeply to the man, and that’s the point. God’s power is not reserved for huge events; He intervenes in small crises to show that He is personal, caring, and involved.

The story shifts from personal to national concerns. Relations between Syria and Israel have deteriorated since ch. 5. Although the Syrians were sometimes at war and other times at peace with Israel during Elisha’s ministry, at the time of this event, Syrian raiders were making successful surprise attacks against Israel. The king of Syria—likely Ben-Hadad II —planned another raid, intending to set up camp near Israel’s border for an unexpected strike (v. 8). However, God revealed the Syrians’ plans to Elisha, who in turn warned the king of Israel (Joram). Joram investigated, confirmed the warning was accurate, and took steps to prevent the attack, effectively thwarting the Syrian plans (v. 10-11). This cycle happened repeatedly. Notably, only Elisha is named in the story, perhaps to keep the focus on God and His prophet.

The Syrian king becomes convinced that there’s a spy in his camp, until he learns it’s Elisha, the prophet, who knows “even the words you speak in your bedroom” (v. 11-12). In retaliation, the king sends an army to capture Elisha at Dothan (v. 13-14). Elisha’s servant wakes up and sees the city surrounded by horses and chariots. He panics, but Elisha says, “Don’t be afraid. Those who are with us are more than those who are with them” (v. 15-16). Then he prays, and God opens the servant’s eyes to see the hills full of horses and chariots of fire—God’s heavenly army (v. 17).

It’s a powerful reminder that God’s protection is real even when it’s invisible. Elisha then prays again, and the attacking army is struck with blindness (v. 18). He leads them into Samaria, where their eyes are opened, and instead of executing them, Elisha orders the king to feed them (v. 19-22). After they finish eating and drinking, they return home, and peace follows for a time. This moment turns the tables: the enemy army comes to destroy the prophet, and leaves as guests of mercy. The real battle wasn’t physical but spiritual, and God won it through vision and grace.

The chapter ends with a dark and painful episode. Some time after the events narrated in verses 1-23, Ben-Hadad II tries again to defeat Israel. This time, instead of sending raiding parties, he mobilizes his entire army and lays siege to Samaria. Since no one could leave or enter the capital, a great famine results (v. 25). The situation becomes so desperate that people pay exorbitant prices for donkey heads and dove dung, and even resort to cannibalism (v. 28-29). When the king of Israel hears this horror, he blames Elisha and vows to kill him (v. 31). But Elisha, calm and unwavering, gives a prophecy that relief will come within a day (2 Kings 7:1). Though not fulfilled in this chapter, it sets the stage for divine intervention in the next.

Joram and the nation of Israel had failed to turn back to the Lord, and consequently, God sent a more severe situation to draw them back to Himself. This final section serves as a stark reminder that when people reject God and rely solely on themselves, they inevitably descend into moral and social collapse. But even then, God is not absent. He is preparing a rescue, often right at the point of our breaking.

2 Kings 6 reminds us that God is intimately involved in both the small and the overwhelming moments of life. From recovering a borrowed axe head to confronting enemy armies, He shows that no detail is too small and no crisis too large for His care. We’re invited to trust Him with our everyday needs and frustrations because He sees, He hears, and He acts.

Yet the deeper challenge is one of perspective: we often focus only on what we can see, the threats, the losses, the fear, without recognizing the God who surrounds us with protection and purpose. Like Elisha prayed for his servant, we too must ask God to open our eyes to spiritual realities. Fear fades when we see with faith. Furthermore, Elisha’s decision to extend mercy instead of judgment to the captured Syrian soldiers reminds us that grace can disarm hostility more powerfully than revenge ever could.

And while suffering, like the devastating famine in Samaria, God is not distant. Even when we can’t trace His hand, He’s already moving toward rescue. When we don’t know what to do with what we can’t see, we’re called to trust Him, pray for vision, extend mercy, and stand firm. This chapter invites us to believe that God is nearer than our fears, stronger than our enemies, and more faithful than we imagine. Whether through a miracle in the mundane or deliverance in crisis, He meets His people with presence, provision, and power.

2 Kings 7: When God Turns the Tide Overnight

2 Kings 7 is a continuation of the desperate story in chapter 6. Samaria is under siege, famine has brought people to the brink of madness, and the king is ready to blame God. But this chapter introduces a stunning shift: God intervenes in the bleakest of circumstances, and He uses the most unlikely people to bring the good news.

Elisha speaks into the chaos with a surprising promise. This time tomorrow, food will be cheap and abundant in Samaria (v. 1). It’s hard to believe. After all, just the day before, people were paying silver for scraps and even resorting to cannibalism (2 Kings 6:25-29). The king’s officer openly mocks Elisha: “Even if the Lord opened the windows of heaven, could this happen?” (v. 2). Elisha warns him: “You will see it with your own eyes, but you won’t eat any of it.” This sets up a powerful tension: God’s promises may sound impossible, but unbelief will keep us from participating in them.

Meanwhile, four lepers are sitting at the city gate, excluded, starving, and desperate. They reason among themselves: “Why stay here until we die?” (v. 3). They decide to surrender to the Syrian army. If the soldiers kill them, they die anyway, but maybe they’ll spare them (v. 4). It’s a moment of raw courage and logic born of desperation. When they reach the enemy camp, they find it completely abandoned (v. 5). The Lord had caused the Syrians to hear the sound of a great army approaching and flee in panic, thinking Israel had hired other nations to attack them (v. 6-7). The lepers enter tent after tent, eating, drinking, and taking silver and gold (v. 8). Their risk turns into abundance, because God had already gone ahead of them.

At some point, their conscience catches up: “What we’re doing is not right. This is a day of good news and we are keeping it to ourselves” (v. 9). They realize the city is still starving while they feast in silence. So they return and report everything to the palace (v. 10-11). Their actions highlight a core spiritual principle: When we discover God’s provision, we must not hoard it; we must share it. Whether it’s the gospel, grace, or answered prayer, good news was never meant to stay private.

At first, the king suspects a trap. He thinks the Syrians are lying in wait (v. 12). He cautiously sends scouts who confirm the enemy really fled, leaving everything behind (v. 15). The people rush out, loot the camp, and just as Elisha prophesied, food becomes cheap and plentiful overnight (v. 16). But there’s a sobering footnote: the officer who mocked Elisha is trampled to death at the city gate (v. 17-20). He saw the miracle happen, but he never tasted it, exactly as the prophet had warned. His story ends in tragedy, not because of famine, but because of unbelief.

2 Kings 7 teaches us that God can turn any situation around in an instant, no matter how impossible it may seem. For example, famine can become feast in a single day when God speaks, so we should never limit Him by our own logic. Moreover, sometimes real faith begins in desperation, like the lepers who had nothing left to lose. In these moments, God often waits for us to release self-reliance and step out in surrender. This is because faith opens the door to breakthrough, while unbelief shuts it, just as the officer’s mocking question cost him everything. Beyond this, we are called to be carriers of good news; the lepers shared what they had seen even without theological training, reminding us to boldly proclaim what God has done, especially to those who are spiritually hungry.

So, reflecting on this, where do you need to believe God can bring change? What small act of faith might you take today? Are you sharing your testimony, or keeping it to yourself? And finally, are you guarding your heart against unbelief, choosing instead to trust in God’s promises over what you see? Ultimately, 2 Kings 7 reminds us that God doesn’t need perfect circumstances—only willing hearts ready to move with Him.

2 Kings 8: God’s Sovereign Care in the Midst of Change

Chapter 8 of 2 Kings highlights God’s providence and sovereignty in times of upheaval. It reminds us that even when political and social circumstances change dramatically, God remains at work behind the scenes, protecting His people and fulfilling His purposes.

The chapter opens with Elisha reminding the Shunammite woman, whose life he had previously touched by restoring her son, to leave the land because a seven-year famine was coming (v. 1). The Lord had revealed this to Elisha, prompting him to advise her and her family to temporarily relocate. The text does not specify how much time has passed since the events in chapter 4. Nevertheless, Elisha’s actions here serve as a model of compassion and foresight, reminding us of the importance of caring for others both spiritually and practically.

The Shunammite woman obeys and stays away for seven years (v. 2). When she returns, she finds that her land and home have been taken over by others (v. 3). She boldly appeals to the king for justice, explaining who she is and her connection to Elisha (v. 4-6). The king restores her property to her, demonstrating that God’s people are not forgotten, even in foreign courts and amidst national turmoil.

Elisha travels to Damascus, where he meets Hazael, an official in the Syrian king’s court (v. 7). It is unusual for Israel’s prophets to visit foreign capitals, but Elisha is on an unusual mission: to implement the first of the three commands God gave to Elijah on Mount Horeb (1 Kin. 19:15, 16). Meanwhile, Ben-Hadad, the king of Syria, fell ill. Hearing that the man of God (Elisha) had arrived, he sent his official Hazael with a gift to ask Elisha whether he would recover from his sickness. Elisha told Hazael to inform Ben-Hadad that he would recover, though Elisha knew the king would actually die (v. 10).

Elisha, aware that Hazael would murder the king, stared at him intensely, perhaps to expose his guilt. Hazael was both ashamed and secretly pleased, realizing Elisha knew his intentions. Elisha then wept, as God had revealed the suffering Hazael would later inflict on Israel (v. 11). Elisha then prophesied that Hazael would become king and bring destruction upon Israel (v. 12-13). Although Hazael initially feigns humility, he later murders the king to claim the throne (v. 15).

This section highlights the realities of political intrigue and the rise of evil leaders, but also demonstrates that God’s word, as spoken through His prophets, will come to pass, and He is sovereign over all human affairs, including those involving violence and betrayal.

The narrative shifts, in the final verses, to Jehoram, king of Judah, who comes to power after his brother. Jehoram, married to Ahab’s daughter, leads Judah into idolatry, and His reign is marked by spiritual decline and rebellion. After his death, his son Ahaziah reigns briefly. Influenced by his evil family line, he partners with Joram (king of Israel) to fight against Hazael of Syria. Joram is wounded, and Ahaziah visits him, setting up the events that will lead to their downfall in chapter 9.

2 Kings 8 reminds us that God is involved in both the big events of history and the personal details of our lives. The story of the Shunammite woman shows that God’s providence is not just for miraculous moments but also for everyday realities, including our homes, livelihoods, and reputations. Even after years of waiting or apparent loss, God can restore what seems gone for good when we continue to trust Him.

At the same time, the account of Elisha’s prophecy to Hazael reveals that God remains sovereign over nations and leaders, even in times of chaos, betrayal, and bloodshed. This is a vital truth when we feel discouraged by the corruption and confusion of world events. God is still on His throne, guiding the course of history. In the final section, the reign of Jehoram serves as a sobering reminder that God’s judgment is real. However, the delay of His full judgment also shows His mercy and patience, offering space for repentance.

Conclusion:

2 Kings 5-8 shows us that God’s work in the world is often layered—sometimes visible in miraculous healing, other times concealed in quiet providence. Through Elisha’s ministry, we see God’s heart for outsiders, such as Naaman, His justice against greed, as seen in Gehazi, and His mercy in sustaining His people during famine and war. These chapters challenge us to trust God even when we cannot see the full picture and to walk humbly, knowing that God’s power is at work in both the spectacular and the subtle. He is always faithful, healing, guiding, and fulfilling His promises in His perfect time.

Footnotes:

1. 2 Kings 5:1 – Aram/Syria

The region of Aram, located north of Israel, was known to the Greeks as Syria. Archaeological and historical evidence indicates that the Arameans lived along the upper Euphrates throughout the second millennium B.C.—initially as village dwellers and pastoralists, and later as an organized political and national entity. During this time, their relationship with Israel shifted back and forth, at times serving as allies, and at other times becoming Israel’s most persistent and dangerous enemies. (Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 2 Ki 5:1).

2. 2 Kings 5:1 – “Leprosy” Explained

The word traditionally translated as leprosy in many Bible versions is now understood by scholars to refer more generally to a skin lesion or scaly skin condition. These conditions could appear as swollen, oozing, or flaky patches. Similar broad terms are found in ancient Akkadian texts, where the Babylonians also viewed such skin diseases as ritually unclean and as possible punishment from the gods.

True leprosy—known today as Hansen’s disease—does not appear to have existed in the ancient Near East before the time of Alexander the Great. Ancient descriptions do not match the distinct symptoms of Hansen’s disease and, in fact, suggest otherwise. The skin conditions referenced in biblical texts were not considered contagious and likely included ailments such as psoriasis, eczema, favus, seborrheic dermatitis, or various fungal infections.

Culturally, these skin diseases carried a strong stigma. Their appearance—and sometimes odor—was associated with death and decay, resembling rotting flesh. This connection to death heightened the sense of impurity, especially when combined with ritual quarantine, which was driven more by religious law than medical necessity.