II Kings 5:15 · Bible study
2 Kings 5:15 Commentary: No God but in Israel
Hebrew · 8 what the commentators say
Meaning in one sentence
Naaman's confession that there is no God but in Israel reflects genuine but still limited faith. Study his encounter with Elisha.
Research Summary
- Meaning: Naaman's confession of Yahweh as the only true God, sincere yet still shaped by territorial thinking.
- Key words: "know" (yada, experiential knowledge), "blessing" (berakhah, a gift), "stood before him" (vaya'amod lefanav, posture of humility).
- Main debate: Does Naaman's confession indicate full monotheism or henotheism? Most commentators conclude his understanding is still incomplete, as his later requests show.
- Theological theme: God's grace reaches beyond Israel; faith begins where gratitude meets incomplete understanding; grace cannot be purchased.
- Best use: Sermon on gratitude and mission, Bible study on the nature of saving faith, lesson on Old Testament conversion narratives.
Translation Comparison
BSB Berean Standard Bible 2020
Then Naaman and all his attendants went back to the man of God, stood before him, and declared, “Now I know for sure that there is no God in all the earth except in Israel. So please accept a gift from your servant.”
WEB World English Bible 2000
He returned to the man of God, he and all his company, and came, and stood before him; and he said, “See now, I know that there is no God in all the earth, but in Israel. Now therefore, please take a gift from your servant.”
KJV King James Version 1769
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.
ASV American Standard Version 1901
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 present of thy servant.
YLT Young's Literal Translation 1898
And he turneth back unto the man of God, he and all his camp, and cometh in, and standeth before him, and saith, `Lo, I pray thee, I have known that there is not a God in all the earth except in Israel; and now, take, I pray thee, a blessing from thy servant.'
Darby Darby Bible 1890
And he returned to the man of God, he and all his company, and came and stood before him; and he said, Behold, I know that there is no God in all the earth but in Israel; and now, I pray thee, take a present of thy servant.
Douay-Rheims Douay-Rheims Bible 1899
And returning to the man of God, with all his train, he came, and stood before him, and said: In truth, I know there is no other God, in all the earth, but only in Israel: I beseech thee, therefore, take a blessing of thy servant.
Translations in other languages (10 available)
Y volvió al varón de Dios, él y toda su compañía, y púsose delante de él, y dijo: He aquí ahora conozco que no hay Dios en toda la tierra, sino en Israel. Ruégote que recibas algún presente de tu siervo.
E voltou ao homem de Deus, ele e toda sua companhia, e pôs-se diante dele, e disse: Eis que agora conheço que não há Deus em toda a terra, a não ser em Israel. Rogo-te que recebas algum presente de teu servo.
Naaman retourna vers l’ homme de Dieu, avec toute sa suite. Lorsqu’ il fut arrivé, il se présenta devant lui, et dit: Voici, je reconnais qu’ il n’ y a point de Dieu sur toute la terre, si ce n’ est en Israël. Et maintenant, accepte, je te prie, un présent de la part de ton serviteur.
Und er kehrte wieder zu dem Mann Gottes samt seinem ganzen Heer. Und da er hineinkam, trat er vor ihn und sprach: Siehe, ich weiß, daß kein Gott ist in allen Landen, außer in Israel; so nimm nun den Segen von deinem Knecht.
Toen keerde hij weder tot den man Gods, hij en zijn ganse heir, en kwam, en stond voor zijn aangezicht en zeide: Zie, nu weet ik, dat er geen God is op de ganse aarde, dan in Israel! Nu dan, neem toch een zegen van uw knecht.
Poi tornò con tutto il suo séguito all’uomo di Dio, andò a presentarsi davanti a lui, e disse: “Ecco, io riconosco adesso che non v’è alcun Dio in tutta la terra, fuorché in Israele. Ed ora, ti prego, accetta un regalo dal tuo servo”.
Potem się wrócił do męża Bożego, on i wszystek poczet jego, a przyszedłszy stanął przed nim, i rzekł: Otom teraz poznał, że nie masz Boga na wszystkiej ziemi, tylko w Izraelu; przetoż weźmij proszę te upominki od sługi twego.
И возвратился к человеку Божию он и все сопровождавшие его, и пришел, и стал пред ним, и сказал: вот, я узнал, что на всей земле нет Бога, как только у Израиля; итак прими дар от раба твоего.
乃縵 帶著一切 跟隨他的人，回 到 神 人那裡， 站 在他面前，說：「如今 我知道， 除了 以色列之外，普 天下 沒有 神。現在 求 你收點 僕人 的 禮物。」
Then he went back to the man of God, with all his train, and, taking his place before him, said, Now I am certain that there is no God in all the earth, but only in Israel: now then, take an offering from me.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Kings 5:15
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Naaman's confession is genuine but reflects an incomplete understanding of God. Adam Clarke notes how Naaman returned with gratitude, acknowledging his obligation to God and the prophet. Barnes observes that Naaman "seems absolutely to renounce all belief in any other God but Yahweh" yet adds that his expression is imperfect. The Cambridge Bible for Schools and Colleges points out that Naaman still "has his notion of different gods assigned to different lands, and does not conceive that Jehovah may be the God of all the earth." Gill sees in Naaman's words a full conviction of Yahweh's sole supremacy. Matthew Henry writes that Naaman was convinced of the power of Israel's God and that his confession intimates "the misery of the Gentile world." The consensus remains: Naaman's faith is real, moving from polytheism toward the truth, but not yet arrived at the full monotheism that the rest of Scripture teaches.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Genuine but incomplete faith: Naaman's subsequent requests for Israelite soil (v.17) and pardon for bowing to Rimmon (v.18) show he still thinks territorially, which most commentators (Cambridge, Barnes, Matthew Henry) see as evidence of limited understanding.
- Full monotheistic confession: The strength of Naaman's words 'no God in all the earth' can be taken at face value as a complete acknowledgment of Yahweh's universal sovereignty. Some emphasize that his later requests reflect cultural accommodation, not theological deficit.
What is clear: Naaman's confession is sincere and marks a decisive turning point: he now acknowledges Yahweh alone as God, and his gratitude moves him to public witness and changed worship.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Sincerity of Naaman's confession | All commentators affirm that Naaman's confession is genuine and heartfelt. | Some traditions see this as a saving faith (the beginning of true conversion), while others view it as a respectful acknowledgment of Yahweh's power without full personal commitment. The Cambridge Bible notes his imperfect knowledge; Gill sees full conviction. |
| Theological scope of 'no God... but in Israel' | The words express Naaman's conviction that Yahweh alone is God, over against the many gods of Syria. | Is this monotheism (one God for all the earth) or henotheism (Yahweh supreme among national gods)? The Cambridge Bible and others argue the latter, based on Naaman's request for earth and worry about Rimmon. Some modern readers take his words as a full confession of universal sovereignty. |
| Elisha's refusal of the gift | All agree Elisha refused to show that God's servants are not motivated by money or that grace cannot be bought. | Some emphasize the prophetic integrity, not profiting from miracles. Others note that Elisha accepted gifts on other occasions (2 Kings 4:42), so the refusal here is specific: to not give Naaman the impression that God's healing requires payment. |
| Naaman's request for earth | Naaman wants to take Israelite soil back to Syria to build an altar, showing he associates Yahweh with the land of Israel. | Some see this as naive superstition; others interpret it as a practical step for a new worshiper seeking to honor Yahweh in a foreign land, not necessarily a theological error. It may reflect a stage of faith rather than a permanent limitation. |
Historical & Cultural Context
Naaman is the commander of the Syrian army, a mighty man but a leper. His healing by Elisha sets the stage for this confession. The cultural context is crucial: in the ancient Near East, each nation had its own god, believed to rule only within its territory. To be healed of leprosy by Israel's God forces Naaman to rethink everything.
His return is remarkable. Barnes notes that from the Jordan to Samaria was a distance of at least 32 miles. Naaman lengthened his journey by three days to come back, to express gratitude and to honor the God of Israel in front of his entire retinue. The Hebrew verb "stood before him" (vaya'amod lefanav) suggests a posture of humility and respect, a transformation from the proud commander who had earlier stormed away in a rage.
Naaman's confession is strong: "I know that there is no God in all the earth, but in Israel." The word "know" (yada) implies experiential, personal knowledge. Yet the limitation is clear from his later actions. He asks for two mules' load of earth (v.17), apparently thinking he needs Israelite soil to worship Yahweh. He also seeks pardon for bowing in the house of the Syrian god Rimmon (v.18). These reveal that Naaman still thinks of Yahweh as a territorial God, not yet the Lord of all the earth.
Elisha's refusal of the gift (v.16) reinforces that God's healing cannot be bought. The prophet models integrity and points Naaman to grace alone. The entire episode echoes other Gentile confessions in the Old Testament: Rahab's acknowledgment (Joshua 2:11) and David's challenge that "all the earth may know that there is a God in Israel" (1 Samuel 17:46).
Textual Notes
The supplied commentaries and sources note no significant textual variants for this verse. The Hebrew text is consistent across ancient manuscripts.
Reception History
Naaman's confession has been read across the centuries as an example of gratitude and the beginning of faith. Early Christian writers saw Naaman as a type of the Gentile convert, foreshadowing the inclusion of the nations into the people of God. The story was used in discussions about grace and works; Elisha's refusal of the gift underscored that salvation cannot be earned. Reformed commentators such as Matthew Henry and the Geneva Bible editors highlighted the sincerity of Naaman's faith while noting its imperfections. Some medieval interpreters connected Naaman's cleansing in the Jordan to baptism. In modern preaching, the passage is often used to encourage those whose faith is young or culturally shaped, pointing to the ongoing work of God in the life of a seeker.
Preaching This Verse
Three-point outline
- From Rage to Humility: Naaman's journey from angry departure to standing before the prophet shows how grace reshapes our posture toward God and his servants.
- From Leprosy to Cleansing: The simple command to wash in the Jordan teaches that God's ways often bypass our expectations; obedience opens the door to transformation.
- From Confession to Growth: Naaman's words are sincere but his later requests show that new faith has more to learn. Conversion is a beginning, not an end.
Five-point outline
- Gratitude compels a return, Naaman came back to thank Elisha, even at great inconvenience.
- Faith must be confessed publicly, He declared "I know" before all his company.
- Knowledge can be real yet partial, His territorial view of God shows his understanding is still forming.
- Grace cannot be purchased, Elisha's refusal of the gift points to the freeness of salvation.
- Discipleship continues, Naaman's questions about soil and pardon reveal a seeking heart, not a finished one.
Illustration hooks
- A new believer who, after a dramatic conversion, still brings old cultural assumptions about God, like thinking prayer works only in a church building. Over time, those assumptions are reshaped by Scripture.
- A person healed from addiction who wants to pay back the counselor or the church, needing to learn that the gift of recovery is freely given and received.
- The difference between knowing about God and knowing God personally, like learning a fact about a disease versus being cured.
Questions your congregation is asking
- Is it possible to have saving faith but also have wrong ideas about God?
- Why did Elisha refuse the gift? Should we ever turn down offers of thanks?
- What does Naaman's request for earth tell us about how culture shapes our worship?
Leading a Discussion
This passage shows a man whose life has been changed but whose understanding is still growing. Naaman's healing is real; his confession is sincere. Yet his later requests reveal that old ways of thinking about God do not disappear overnight. The small group is invited to explore the difference between genuine faith and complete knowledge, and to extend grace to those whose faith is still forming.
Discussion questions
- What do you observe about Naaman's posture and words when he returns to Elisha? How has his attitude changed from earlier in the chapter?
- Naaman says "I know that there is no God in all the earth but in Israel." What kind of "knowing" is this, head knowledge or personal experience? How does the Hebrew word yada help you understand?
- Why does Naaman bring his entire company with him? What does this say about his desire to witness?
- Elisha refuses the gift. Why do you think he does this? What does it teach about grace?
- Naaman later asks for two mules' load of earth and seeks pardon for bowing in Rimmon's house. What do these requests reveal about the limits of his faith at this moment?
- Where have you seen similar gaps between sincere faith and incomplete understanding in your own life or in others you know?
- How does this story encourage you about the process of growing in the knowledge of God?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 33:11 | Please take the gift that I brought to you, because God has dealt graciously with me, and because I have enough.” He urged him, and he took it. |
| Joshua 2:9 | She said to the men, “I know that Yahweh has given you the land, and that the fear of you has fallen upon us, and that all the inhabitants of the land melt away before you. |
| Joshua 2:11 | As soon as we had heard it, our hearts melted, and there wasn’t any more spirit in any man, because of you: for Yahweh your God, he is God in heaven above, and on earth beneath. |
| Joshua 9:9 | They said to him, “Your servants have come from a very far country because of the name of Yahweh your God; for we have heard of his fame, all that he did in Egypt, |
| Joshua 9:24 | They answered Joshua, and said, “Because your servants were certainly told how Yahweh your God commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land from before you. Therefore we were very afraid for our lives because of you, and have done this thing. |
| I Samuel 17:46 | Today, Yahweh will deliver you into my hand. I will strike you and take your head from off you. I will give the dead bodies of the army of the Philistines today to the birds of the sky and to the wild animals of the earth, that all the earth may know that there is a God in Israel, |
| I Samuel 17:47 | and that all this assembly may know that Yahweh doesn’t save with sword and spear; for the battle is Yahweh’s, and he will give you into our hand.” |
| I Samuel 25:27 | Now this present which your servant has brought to my lord, let it be given to the young men who follow my lord. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke contrasts Naaman's prideful attitude as a leper with his humble posture after being cleansed. He notes that those who have least to boast about are often most arrogant, while true greatness brings humility. Naaman now publicly recognizes that the God of Israel is the only true God in all the earth.
Barnes' Notes on the Bible Protestant 1832
Barnes emphasizes how far out of his way Naaman traveled to return to Elisha, adding at least three extra days to his journey. This was not a small detour; his sole purpose was to relieve his sense of obligation by offering a gift. Barnes then notes that Naaman’s renunciation of all gods except Yahweh is expressed more absolutely here than in any similar biblical passage.
Cambridge Bible for Schools and Colleges Anglican 1880
Naaman's gratitude is genuine, but his understanding is still incomplete. He returns to thank Elisha with a gift, yet he remains trapped in the belief that Jehovah is the God of Israel alone, not the Lord of all the earth. The note also explains that "blessing" here means a gift, a common Hebrew usage.
Geneva Bible Notes Reformed 1599
And hee turned againe to the man of God, hee, and all his companie, and came and stood before him, and sayd, Behold, now I knowe that there is no God in all the world, but in Israel: now therefore, I pray thee, take a reward of thy seruant.
Gill's Exposition of the Bible Baptist 1748
Gill notes that Naaman's words prove he understood his healing came from the Lord. He now stands before the prophet in veneration, a reversal of his earlier expectation that the prophet would stand before him. The term "blessing" refers to a gift or present, not a mere wish.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB points out that Elisha refused Naaman's generous reward specifically to distinguish himself from heathen priests who served for money. By declining the gift, Elisha demonstrated that God's servants are motivated solely by God's honor and true religion, not by personal gain.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry points out that Naaman's confession that Israel's God alone is God actually exposes the spiritual poverty of the Gentile world—having many gods meant having none. The personal mercy of healing affected Naaman more deeply than the bare miracle would have, showing that experience of grace produces genuine conviction.