II Kings 5:8 · Bible study
2 Kings 5:8 Commentary: Elisha's Rebuke
Hebrew · 8 what the commentators say
Meaning in one sentence
Examine Elisha's rebuke of the panicking king and his summoning of Naaman. What this reveals about the prophet as God's representative.
Research Summary
- Meaning: Elisha rebukes the king's panic and asserts his prophetic authority to display God's power.
- Key words: “man of God” (אִישׁ הָאֱלֹהִים, divine commission), “tear” (קָרַע, ritual distress), “prophet” (נָבִיא, God's spokesperson).
- Main debate: Whether the king's tearing of clothes was genuine despair or political fear; the text allows both.
- Theological theme: God's sovereignty is manifested through His prophets, who mediate His healing and power.
- Best use: To contrast human fear with divine provision and to encourage faith in God's appointed representatives.
Translation Comparison
BSB Berean Standard Bible 2020
Now when Elisha the man of God heard that the king of Israel had torn his clothes, he sent a message to the king: “Why have you torn your clothes? Please let the man come to me, and he will know that there is a prophet in Israel.”
WEB World English Bible 2000
It was so, when Elisha the man of God heard that the king of Israel had torn his clothes, that he sent to the king, saying, “Why have you torn your clothes? Let him come now to me, and he shall know that there is a prophet in Israel.”
KJV King James Version 1769
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.
ASV American Standard Version 1901
And it was so, when Elisha the man of God 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.
YLT Young's Literal Translation 1898
And it cometh to pass, at Elisha the man of God's hearing that the king of Israel hath rent his garments, that he sendeth unto the king, saying, `Why hast thou rent thy garments? let him come, I pray thee, unto me, and he doth know that there is a prophet in Israel.'
Darby Darby Bible 1890
And it was so, when Elisha the man of God had heard that the king of Israel had rent his garments, that he sent to the king, saying, Why hast thou rent thy garments? let him come now to me, and he shall know that there is a prophet in Israel.
Douay-Rheims Douay-Rheims Bible 1899
And when Eliseus, the man of God, had heard this, to wit, that the king of Israel had rent his garments, he sent to him, saying: Why hast thou rent thy garments? let him come to me, and let him know that there is a prophet in Israel.
Translations in other languages (10 available)
Y como Eliseo, varón de Dios oyó que el rey de Israel había rasgado sus vestidos, envió á decir al rey: ¿ Por qué has rasgado tus vestidos? Venga ahora á mí, y sabrá que hay profeta en Israel.
E quando Eliseu, homem de Deus ouviu que o rei de Israel havia rasgado suas roupas, enviou a dizer ao rei: Por que rasgaste tuas vestes? Venha agora a mim, e saberá que há profeta em Israel.
Lorsqu’ Élisée, homme de Dieu, apprit que le roi d’ Israël avait déchiré ses vêtements, il envoya dire au roi: Pourquoi as-tu déchiré tes vêtements? Laisse-le venir à moi, et il saura qu’ il y a un prophète en Israël.
Da das Elisa, der Mann Gottes, hörte, daß der König seine Kleider zerrissen hatte, sandte er zu ihm und ließ ihm sagen: Warum hast du deine Kleider zerrissen? Laß ihn zu mir kommen, daß er innewerde, daß ein Prophet in Israel ist.
Maar het geschiedde, als Elisa, de man Gods, gehoord had, dat de koning van Israel zijn klederen gescheurd had, dat hij tot den koning zond, om te zeggen: Waarom hebt gij uw klederen gescheurd? Laat hem nu tot mij komen, zo zal hij weten, dat er een profeet in Israel is.
Quando Eliseo, l’uomo di Dio, ebbe udito che il re s’era stracciato le vesti, gli mandò a dire: “Perché ti sei stracciato le vesti? Venga pure colui da me, e vedrà che v’è un profeta in Israele”.
Co gdy usłyszał Elizeusz, mąż Boży, iż rozdarł król Izraelski szaty swe, posłał do króla, mówiąc: Przeczżeś rozdarł szaty swe? Niech przyjdzie do mnie, a dowie się, że jest prorok w Izraelu.
Когда услышал Елисей, человек Божий, что царь Израильский разодрал одежды свои, то послал сказать царю: для чего ты разодрал одежды свои? пусть он придет ко мне, и узнает, что есть пророк в Израиле.
神 人 以利沙 聽見 以色列 王 撕裂 衣服，就打發 人去見 王，說：「你為甚麼 撕了 衣服呢？可 使那人到我 這裡來，他就知道 以色列 中有 先知了。」
Now Elisha, the man of God, hearing that the king of Israel had done this, sent to the king, saying, Why are you troubled? send the man to me, so that he may see that there is a prophet in Israel.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Kings 5:8
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Elisha's message to the king is a sharp correction. The king of Israel tore his clothes in despair when Naaman arrived with a letter from Syria's king demanding healing. As Gill puts it, Elisha “taxed the king of Israel with ignorance or neglect of him as a prophet.” Barnes explains that Elisha's goal is to remind the king that “there is a prophet, a real Yahweh prophet, in Israel,” something the king had forgotten. Matthew Henry observes that the king “did not call to mind that there was a prophet in Israel.” Cambridge Bible notes that Elisha now lives in the royal city without fear, unlike prophets in earlier days, and that his words echo later praise at Jesus' raising of the widow's son: “A great prophet is risen up among us” (Luke 7:16). The consensus is clear: this verse is a divine intervention to shift focus from human panic to God's power, mediated through the prophet.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Elisha's intervention is a prophetic correction of the king's faithlessness and a summons to display God's power through him.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| King's tearing of clothes | It shows he felt helpless and threatened. | Some commentators see pure despair (Matthew Henry); others note it could also be political fear of a Syrian complaint (Cambridge Bible). |
| Elisha's motive | He wants to demonstrate God's power through the prophetic office. | Is he primarily rebuking the king's faithlessness (Gill, Barnes) or simply providing help (Clarke)? Both are present. |
| "That there is a prophet in Israel" | The phrase points to a true prophet of God, not a court advisor. | Some emphasize that this is for Naaman's benefit (that he might come to faith); others stress it as a rebuke to the king for forgetting God's provision. |
Historical & Cultural Context
This scene unfolds in the divided kingdom period. Israel was under King Jehoram, son of Ahab. The northern kingdom had a long, troubled relationship with the prophetic office. Under Ahab and Jezebel, prophets of Yahweh were hunted. Elijah had to hide. But now, as Cambridge Bible notes, Elisha “has his house in the royal city, and has no fear of sending a message to the palace.” The prophets are no longer in hiding; they are an established, respected presence.
Naaman, a Syrian general, has leprosy. A captive Israelite girl tells his wife about a prophet in Samaria who can heal him. The Syrian king sends a letter to Israel's king, assuming the king can command the healing. This is a cultural misunderstanding. In pagan courts, the king is the ultimate authority even over healers. But in Israel, healing comes only from God, and God acts through His prophets.
The king's tearing of clothes is not just grief, it is a ritual cry of distress (compare II Samuel 3:31). It signals that he sees the request as a diplomatic trap. Matthew Henry calls it “helpless terror.” He forgot that a prophet of Yahweh was nearby. Elisha's question, “Why have you torn your clothes?” is meant to stop the panic and point to a better way. His summons, “Let him come now to me,” reclaims the situation for God's glory. The king had not thought to consult Elisha. The prophet takes charge, not out of pride, but to prove that God is still present in Israel.
Textual Notes
The supplied sources note no significant textual variants for this verse. The Hebrew text is consistent across major manuscripts, and the translations uniformly render the key elements: the tearing of clothes, the questions, and the summons.
Reception History
This verse has been read by Christians as a model of prophetic confidence in a time of national crisis. Early church commentators saw in Elisha a type of Christ, who rebukes fear and calls people to Himself for healing. The phrase “that there may be a prophet in Israel” has been used in homilies to remind believers that God still raises up messengers in every generation. In the Reformed tradition, the verse illustrates the distinction between the office of prophet and the office of king, and the priority of God's word over human authority. Modern readers often apply it to trust in God's leaders and the need to stop panicking when a solution is already provided.
Preaching This Verse
Three-point outline
- The King's Crisis of Faith (v.7). The king tears his clothes, overwhelmed by a problem that seems impossible. He sees only a political quarrel, not an opportunity for God to act.
- The Prophet's Corrective Call (v.8). Elisha sends a pointed question and an invitation. The question exposes the king's unbelief. The invitation redirects Naaman to the source of true help.
- The Purpose: A Demonstration of God's Power. Elisha's aim is that Naaman “shall know that there is a prophet in Israel.” The healing that follows proves the living God still speaks and saves.
Five-point outline
- An Unexpected Source of Hope. The captive slave girl speaks of the prophet in Samaria (v.3). God uses the lowly to guide the powerful.
- The King's Misunderstanding. He reads the request as a threat, not a divine appointment. He forgets the prophet in his midst.
- The Prophet's Intervention (v.8). Elisha hears, rebukes and summons. He does not wait for permission; he acts with prophetic authority.
- The Test of Humility. Naaman must wash in the Jordan seven times (v.10). The simple command strips away pride and demands faith.
- The Revelation of the True God. Naaman returns healed and confesses: “there is no God in all the earth, but in Israel” (v.15).
Illustration hooks
- A manager panics over a sudden crisis, forgetting that the company has a specialist on staff who could solve the problem easily.
- A family receives a letter with a demand they cannot meet. Before they spiral into worry, a wise friend says, “I know someone who can help.”
- You spend hours trying to fix a leaky pipe yourself, then finally call a plumber who fixes it in ten minutes.
Questions your congregation is asking
- Why did the king tear his clothes? Was that normal behavior?
- Why didn't Elisha go to the king in person? Why just send a message?
- Does God still send prophets today? How do we recognize them?
Leading a Discussion
This verse is a hinge moment in the Naaman story. The king of Israel panics, but the prophet steps in. The conversation in your group can explore how we, like the king, often forget the resources God has placed near us. The key question: what keeps us from turning to God first?
Discussion questions
- Read II Kings 5:7 and 8 together. Describe the king's emotional state and how it drives his response.
- What does Elisha's question, “Why have you torn your clothes?” imply about the king's faith?
- Why does Elisha have Naaman sent to him rather than going to the palace himself? What does this say about his confidence in God's calling?
- Elisha says the result will be that Naaman “will know there is a prophet in Israel.” Does this mean Naaman will believe in Yahweh, or just respect the prophet? What does the rest of the story (v.15) suggest?
- In what ways do we sometimes act like the king, assuming a problem is too big for God or that He has abandoned us?
- Who are the “prophets” in your life, people who speak God's truth with authority? How can you better listen to them?
- Share a time when a simple, humble step (like washing in the Jordan) brought a breakthrough you did not expect.
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)
| Exodus 11:8 | All these servants of yours will come down to me, and bow down themselves to me, saying, “Get out, with all the people who follow you;” and after that I will go out.’” He went out from Pharaoh in hot anger. |
| II Samuel 3:31 | David said to Joab and to all the people who were with him, “Tear your clothes, and clothe yourselves with sackcloth, and mourn in front of Abner.” King David followed the bier. |
| I Kings 17:24 | The woman said to Elijah, “Now I know that you are a man of God, and that Yahweh’s word in your mouth is truth.” |
| I Kings 18:36 | At the time of the evening offering, Elijah the prophet came near and said, “Yahweh, the God of Abraham, of Isaac, and of Israel, let it be known today that you are God in Israel and that I am your servant, and that I have done all these things at your word. |
| I Kings 18:37 | Hear me, Yahweh, hear me, that this people may know that you, Yahweh, are God, and that you have turned their heart back again.” |
| II Kings 1:6 | They said to him, “A man came up to meet us, and said to us, ‘Go, return to the king who sent you, and tell him, “Yahweh says, ‘Is it because there is no God in Israel that you send to inquire of Baal Zebub, the god of Ekron? Therefore you will not come down from the bed where you have gone up, but you will surely die.’”’” |
| II Kings 5:3 | She said to her mistress, “I wish that my lord were with the prophet who is in Samaria! Then he would heal him of his leprosy.” |
| II Kings 5:7 | When the king of Israel had read the letter, he tore his clothes and said, “Am I God, to kill and to make alive, that this man sends to me to heal a man of his leprosy? But please consider and see how he seeks a quarrel against me.” |
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
Let him come now to me - Do not be afflicted; the matter belongs to me, as the prophet of the Most High; send him to me, and he shall know that I am such.
Barnes' Notes on the Bible Protestant 1832
Barnes observes that the king of Israel appears to have forgotten that a genuine prophet of Yahweh exists in the land. The knowledge to be gained is precisely this reminder — that a true prophet of the Lord remains among them.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator observes that Elisha's ability to live openly in the royal city and send a message straight to the palace marks a clear reversal from the danger prophets faced under Ahab. The people's response when Jesus raised the widow's son echoes the same recognition: a true prophet of the God who holds power over life and death is in their midst.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight Elisha’s rebuke of the king’s despairing show of grief. Rather than sympathizing, the prophet calls the king to come to him, so that through the coming miracle Israel might recognize there is still a true prophet in their midst.
Gill's Exposition of the Bible Baptist 1748
Gill highlights that Elisha rebukes the king of Israel for rending his clothes in distress, essentially chiding him for forgetting that God's prophet was nearby. By calling Naaman to come to him, Elisha asserts his prophetic authority to work a miracle and make Naaman acknowledge there is a true prophet in Israel, thereby exposing the king's neglect.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB emphasizes that God's providence made Naaman's entire journey serve a larger purpose. When Elisha sent only a messenger with the simple command to wash in the Jordan, the prophet's seemingly rude reception offended Naaman's pride, nearly causing him to leave in anger.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees Naaman's healing as an early sign of the Gospel going to the Gentiles. Like the crumb that fell from the table to the Canaanite woman, this single miracle for a Syrian outsider shows that God's goodness and desire to save reaches all people, not just Israel.