2 Kings 5:20

KJV

¶ But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, [as] the LORD liveth, I will run after him, and take somewhat of him.

KJV (with Strong's)

But Gehazi {H1522}, the servant {H5288} of Elisha {H477} the man {H376} of God {H430}, said {H559}, Behold, my master {H113} hath spared {H2820} Naaman {H5283} this Syrian {H761}, in not receiving {H3947} at his hands {H3027} that which he brought {H935}: but, as the LORD {H3068} liveth {H2416}, I will run {H7323} after {H310} him, and take {H3947} somewhat {H3972} of him.

Complete Jewish Bible

when Geichazi, the servant of Elisha the man of God, said to himself, "Here, my master has made it easy on this Arami Na'aman by not accepting from him what he brought. As ADONAI lives, I'll run after him and get at least something from him."

Berean Standard Bible

Gehazi, the servant of Elisha the man of God, said, “Look, my master has spared this Aramean, Naaman, while not accepting what he brought. As surely as the LORD lives, I will run after him and get something from him.”

American Standard Version

But Gehazi the servant of Elisha the man of God, said, Behold, my master hath spared this Naaman the Syrian, in not receiving at his hands that which he brought: as Jehovah liveth, I will run after him, and take somewhat of him.

Commentary

### SUMMARY
Second Kings 5:20 marks a pivotal moment in the narrative of Naaman's healing, dramatically shifting focus from Elisha's unwavering integrity and the display of divine power to the moral failing of his trusted servant, Gehazi. This verse lays bare Gehazi's deeply covetous heart and his calculated decision to pursue personal material gain, directly contravening his master's selfless example and setting the stage for a consequential act of deception driven by insatiable greed.

### CONTEXT
* **Literary Context:** This verse immediately follows the miraculous and profoundly significant healing of Naaman, the commander of the Syrian army, from leprosy. Naaman, overwhelmed with gratitude and newly converted to faith in the God of Israel, offered Elisha lavish gifts of silver, gold, and fine clothing, a customary expression of profound thanks in that culture ([2 Kings 5:15](/2_kings/5-15 "2 Kings 5:15 - Naaman's Gratitude")). Elisha, however, steadfastly refused any payment, emphasizing that God's power and grace are freely given and not a commodity to be bought or sold ([2 Kings 5:16](/2_kings/5-16 "2 Kings 5:16 - Elisha Refuses Gifts")). His refusal was a powerful testament to the integrity of his prophetic ministry and the character of the God he served, meticulously preserving the purity of the divine transaction and ensuring God alone received the glory. Gehazi, having been an eyewitness to this entire exchange and privy to Elisha's selfless example, chose to disregard his master's principles. His internal monologue in [2 Kings 5:20](/2_kings/5-20 "2 Kings 5:20 - Gehazi's Covetousness") reveals a profound misunderstanding of the spiritual principles at play, driven by an insatiable desire for the very wealth Elisha had rejected. This sets up a stark and tragic contrast between prophet and servant, and between divine grace and human greed.
* **Historical & Cultural Context:** In the ancient Near East, the exchange of gifts was a pervasive and significant practice, often signifying gratitude, honor, or the establishment of covenants. Naaman's offering was a customary and expected expression of profound thanks and respect for Elisha's role in his miraculous healing. However, true prophets in Israel often distinguished themselves by refusing payment for divine services, thereby demonstrating that God's power was not a commodity, preventing any perception of sorcery, and safeguarding against personal enrichment. This refusal upheld the integrity of their prophetic office and the holiness of God. Gehazi's actions, therefore, were not merely a private personal failing but a culturally significant transgression. His pursuit of gifts after Elisha's public and principled refusal would have severely undermined the prophetic witness, potentially cheapening the miracle and misrepresenting the God of Israel to a newly converted Gentile. His use of a solemn oath, "as the LORD liveth," to justify a deceitful act further highlights a profound spiritual and cultural transgression, demonstrating a casual disregard for the sacred.
* **Key Themes:** The passage in [2 Kings 5](/2_kings/5 "2 Kings 5 - Naaman's Healing and Gehazi's Greed") is rich with several foundational themes, and Gehazi's motivation in [2 Kings 5:20](/2_kings/5-20 "2 Kings 5:20 - Gehazi's Covetousness") clearly highlights **Greed and Covetousness**. This verse demonstrates how the insatiable desire for material wealth can corrupt even those in close proximity to spiritual power. Gehazi felt his master was foolish to let such riches go, revealing a heart captivated by worldly gain rather than spiritual principles, serving as a stark warning echoed in Jesus' teaching against the [deceitfulness of riches](/luke/12-15 "Luke 12:15 - Warning Against Covetousness"). This verse also introduces the theme of **Dishonesty and Deception**, as Gehazi's declaration "I will run after him, and take somewhat of him" signals his intent to mislead Naaman and, implicitly, Elisha. This illustrates the slippery slope of sin, where covetousness quickly leads to falsehood. Furthermore, Gehazi's actions embody **Disobedience and Betrayal**. As Elisha's servant, he was expected to uphold the prophet's standards of integrity and selfless service. Instead, he directly contravened Elisha's example, effectively betraying his master's principles and undermining the powerful divine witness Elisha had just established to Naaman. Finally, the phrase "as the LORD liveth" introduces the theme of the **Misuse of God's Name**. This solemn oath, invoking God's very existence, is used by Gehazi not to affirm truth or righteousness, but to justify a deceitful and selfish act, demonstrating a profound spiritual blindness and disregard for the holiness of God's name, a clear violation of the [third commandment](/exodus/20-7 "Exodus 20:7 - The Third Commandment").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Gehazi (Hebrew, _Gêychăzî'_):** From H1522, apparently meaning "valley of a visionary." Gehazi's name ironically contrasts with his spiritual blindness and lack of foresight. As Elisha's personal attendant, he was in a uniquely privileged position, witnessing powerful miracles and the prophet's integrity firsthand. His role was to serve and represent Elisha, making his subsequent actions a profound betrayal of trust and a public discredit to the prophetic office. His failure underscores that proximity to holiness does not guarantee personal holiness or spiritual discernment.
* **spared (Hebrew, _ḥāśak'_):** From H2820, meaning "to restrain," "to withhold," or "to preserve." Gehazi's assessment that Elisha "spared" Naaman by not taking gifts reveals his distorted perspective. He views Elisha's integrity and selfless refusal not as a principled stand for God's glory or a demonstration of grace, but as a missed opportunity or a foolish act of restraint. This word choice highlights Gehazi's materialistic mindset, which perceives spiritual acts through the narrow lens of worldly profit and loss, failing to grasp the deeper spiritual significance.
* **as the LORD liveth (Hebrew, _ḥay-YHWH'_):** From H2416 (_ḥay_, meaning "alive" or "life") and H3068 (_Yᵉhôvâh_, the personal name of God, "the self-Existent or Eternal"). This is a solemn and powerful oath in the Old Testament, invoking the very existence and life of God to affirm the truth or certainty of a statement. It signifies the speaker's absolute conviction and willingness to stake their life on the veracity of their words. Gehazi's use of this sacred oath to justify his impending act of deception and covetousness is deeply ironic and borders on blasphemy, demonstrating a profound spiritual callousness and a shocking disregard for the holiness and authority of God's name.

#### Verse Breakdown
* **"But Gehazi, the servant of Elisha the man of God, said,"**: This opening clause immediately shifts the narrative focus from the public interaction between Elisha and Naaman to Gehazi's internal thoughts and intentions, marking a dramatic turning point. The designation "the servant of Elisha the man of God" emphasizes his close relationship and privileged position, making his subsequent actions all the more shocking and tragic. It highlights the internal struggle between loyalty to his master's principles and his own burgeoning personal desire.
* **"Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought:"**: Gehazi expresses his personal judgment and profound disapproval of Elisha's actions. He perceives Elisha's refusal of Naaman's generous gifts not as an act of integrity or spiritual principle, but as a foolish "sparing" or letting go of valuable wealth. The phrase "this Syrian" might carry a hint of disdain or a sense that Elisha was too lenient with a foreigner, further revealing Gehazi's self-serving and perhaps nationalistic bias. His focus is entirely on the material loss and the perceived squandering of opportunity.
* **"but, [as] the LORD liveth, I will run after him, and take somewhat of him."**: This is Gehazi's decisive declaration of intent, revealing the depth of his covetousness and his audacious determination to act. The solemn oath "as the LORD liveth" is shockingly misused here, invoked not to affirm truth but to validate a deceitful and self-serving plan, underscoring the depth of his spiritual corruption and disregard for God's name. His resolve to "run after him, and take somewhat of him" indicates an immediate, active pursuit of the rejected wealth, demonstrating a calculated and audacious plan to exploit the situation for personal gain. The word "somewhat" (Hebrew: *mĕ'umah*) implies he's willing to take any portion, however small, driven by his insatiable greed.

#### Literary Devices
The passage employs several potent literary devices to convey its powerful message. **Contrast** is paramount, setting Elisha's selfless integrity and spiritual discernment against Gehazi's blatant avarice and spiritual blindness. Elisha's public refusal of gifts ([2 Kings 5:16](/2_kings/5-16 "2 Kings 5:16 - Elisha Refuses Gifts")) is directly opposed by Gehazi's private resolve to pursue them, highlighting the divergent spiritual paths of master and servant. **Irony** is powerfully present in Gehazi's use of the sacred oath "as the LORD liveth." He invokes the living God to justify a lie and an act of covetousness, turning a declaration of truth into a prelude to deception. This also contributes significantly to **Characterization**, vividly portraying Gehazi as a man driven by materialism, spiritually blind despite his close proximity to divine power, and willing to compromise his integrity for personal gain. The verse also contains a strong element of **Foreshadowing**, as Gehazi's stated intent sets the stage for the dramatic confrontation and severe consequences that follow in the subsequent verses of [2 Kings 5](/2_kings/5 "2 Kings 5 - Naaman's Healing and Gehazi's Greed"), building significant narrative tension.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Gehazi's actions in 2 Kings 5:20 serve as a stark biblical warning against the insidious nature of covetousness and the corrupting power of greed. His unbridled desire for material gain leads him to disregard the integrity of his master's ministry, betray sacred trust, and ultimately misuse the Lord's name in a deceitful scheme. This narrative powerfully underscores that sin, particularly that rooted in the love of money, can lead to deception, spiritual blindness, and severe consequences, even for those in positions of spiritual privilege. It highlights the constant need for believers to guard their hearts against materialism and to prioritize spiritual integrity over worldly possessions, recognizing that true service to God is characterized by selflessness, not self-enrichment.

* [Proverbs 28:25](/proverbs/28-25 "Proverbs 28:25 - The Greedy Stir Up Conflict")
* [Luke 12:15](/luke/12-15 "Luke 12:15 - Warning Against Covetousness")
* [1 Timothy 6:10](/1_timothy/6-10 "1 Timothy 6:10 - The Love of Money is the Root of All Evil")

### REFLECTION AND APPLICATION
Gehazi's story stands as a timeless cautionary tale, powerfully relevant for believers today. It compels us to examine our own hearts, particularly regarding our relationship with material possessions and our underlying motives in serving God. The striking contrast between Elisha's selfless refusal of gifts and Gehazi's avarice underscores that true ministry and genuine faith are never driven by personal financial gain but by an unadulterated desire to honor God and bless others. We are soberly reminded that even in the presence of great spiritual power and integrity, the human heart can be subtly, yet powerfully, swayed by worldly desires. This account challenges us to actively guard against the insidious nature of covetousness, which can subtly undermine our spiritual walk, compromise our witness to the world, and severely damage our relationship with God. It calls us to cultivate a spirit of contentment and radical generosity, trusting in God's faithful provision rather than seeking illicit gain or compromising our integrity.

#### Questions for Reflection
* **What hidden desires or unspoken grievances in my own heart might lead me to compromise my integrity or betray trust for personal gain?**
* **How does my attitude towards money and possessions truly reflect or contradict the principles of selfless service and contentment taught in Scripture?**
* **In what ways might I be tempted to use spiritual opportunities, relationships, or even my ministry for personal advantage, even subtly or unconsciously?**
* **How can I actively cultivate a heart of contentment and generosity, counteracting the pervasive influence of materialism and consumerism in my life and culture?**

### FAQ

**Why did Elisha refuse Naaman's gifts, and why was Gehazi's action so wrong in contrast?**

Answer: Elisha refused Naaman's lavish gifts to underscore a crucial theological principle: God's miraculous power and grace are freely given and not for sale. Accepting payment would have commercialized the divine act, potentially leading Naaman to believe that God's favor could be bought, or that Elisha was merely a magician or mercenary seeking profit. Elisha's refusal upheld the integrity of his prophetic ministry and the holiness of God's name, demonstrating that salvation and healing come by grace alone, completely apart from human merit or payment. Gehazi's action was profoundly wrong because it directly contradicted this principle. By secretly pursuing and taking gifts, he not only betrayed Elisha's trust and undermined his master's example but also misrepresented the God of Israel to a newly converted Gentile. His greed cheapened the miracle and brought disrepute upon the prophetic office, demonstrating a focus on personal gain over divine glory, and introducing corruption where purity was paramount.

**Was Gehazi's punishment fair or excessively harsh?**

Answer: Gehazi's punishment, being afflicted with Naaman's leprosy ([2 Kings 5:27](/2_kings/5-27 "2 Kings 5:27 - Gehazi's Punishment")), might seem harsh, but it was a direct and fitting consequence for his specific sin. His actions were not merely a private transgression but a public betrayal that undermined the integrity of God's prophet and the divine witness to Naaman, a newly converted Gentile. The leprosy was a symbolic and practical consequence: he desired Naaman's wealth, and he received Naaman's disease, a vivid illustration of the principle that "what a man sows, that he will also reap" ([Galatians 6:7](/galatians/6-7 "Galatians 6:7 - Sowing and Reaping")). Furthermore, his sin involved covetousness, deception, and the misuse of God's name, all serious offenses in the Old Testament covenant. The severity of the punishment emphasizes the gravity of misrepresenting God and His servants, particularly in a context where God's reputation was being established among the nations. It served as a powerful deterrent against similar abuses of spiritual authority and a clear demonstration that God sees and judges hidden sin.

**What is the significance of Gehazi using the phrase "as the LORD liveth"?**

Answer: The phrase "as the LORD liveth" (Hebrew: *ḥay-YHWH'*) is a solemn oath, one of the strongest affirmations of truth or resolve in the Old Testament. It invokes God's very existence and living presence as a guarantee of the speaker's sincerity or the certainty of their statement. For Gehazi to use this sacred oath immediately before embarking on a deceitful and covetous act is deeply ironic and profoundly blasphemous. It demonstrates a shocking spiritual blindness and a casual disregard for the holiness of God's name. He invoked God's authority to justify a lie, revealing the extent to which his heart had been corrupted by greed, making his sin even more egregious in the eyes of God, as it was a direct affront to the very One he claimed to serve.

### CHRIST-CENTERED FULFILLMENT
Gehazi's tragic story, rooted in covetousness and deception, finds profound and illuminating fulfillment in the person and work of Jesus Christ. Gehazi, as a servant, failed to uphold the integrity of his master's ministry, seeking personal gain where his master demonstrated selfless grace. In stark contrast, Jesus, the ultimate Servant of God, perfectly embodied humility and selflessness, never seeking personal enrichment or glory but always the will of the Father and the good of humanity. While Gehazi coveted earthly treasures, Jesus taught His disciples to "lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal" ([Matthew 6:19-21](/matthew/6-19 "Matthew 6:19-21 - Treasures in Heaven")), modeling a life utterly devoid of materialism. He refused earthly kingdoms and power when tempted ([Matthew 4:8-10](/matthew/4-8 "Matthew 4:8-10 - Temptation in the Wilderness")), choosing instead the path of suffering and sacrifice for the redemption of humanity. Gehazi's sin led to a curse of leprosy, a physical manifestation of his spiritual disease and a symbol of uncleanness, but Jesus, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bore our spiritual leprosy and the curse of sin on the cross, offering ultimate healing and cleansing to all who believe. He became poor, though He was rich, so that through His poverty we might become truly rich ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Poverty for Our Riches")), providing a perfect contrast to Gehazi's grasping for corruptible wealth. Thus, Gehazi's failure serves as a dark backdrop against which the radiant, self-giving, and perfectly righteous character of Christ shines even more brightly, calling us to a life of integrity, selfless service, and eternal treasure in Him.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Kings 4:12

And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him.

2 Kings 4:31

And Gehazi passed on before them, and laid the staff upon the face of the child; but [there was] neither voice, nor hearing. Wherefore he went again to meet him, and told him, saying, The child is not awaked.

2 Kings 4:36

And he called Gehazi, and said, Call this Shunammite. So he called her. And when she was come in unto him, he said, Take up thy son.

2 Kings 6:31

Then he said, God do so and more also to me, if the head of Elisha the son of Shaphat shall stand on him this day.

Titus 1:7

For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;

Exodus 20:7

Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.

2 Timothy 4:10

For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.