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Commentary on 2 Kings 5 verses 20–27
Naaman, a Syrian, a courtier, a soldier, had many servants, and we read how wise and good they were, Kg2 5:13. Elisha, a holy prophet, a man of God, has but one servant, and he proves a base, lying, naughty fellow. Those that heard of Elisha at a distance honoured him, and got good by what they heard; but he that stood continually before him, to hear his wisdom, had no good impressions made upon him either by his doctrine or miracles. One would have expected that Elisha's servant should be a saint (even Ahab's servant, Obadiah, was), but even Christ himself had a Judas among his followers. The means of grace cannot give grace. The best men, the best ministers have often had those about them that have been their grief and shame. The nearer the church the further from God. Many come from the east and west to sit down with Abraham when the children of the kingdom shall be cast out. Here is,
I. Gehazi's sin. It was a complicated sin. 1. The love of money, that root of all evil, was at the bottom of it. His master contemned Naaman's treasures, but he coveted them, Kg2 5:20. His heart (says bishop Hall) was packed up in Naaman's chests, and he must run after him to fetch it. Multitudes, by coveting worldly wealth, have erred from the faith and pierced themselves with many sorrows. 2. He blamed his master for refusing Naaman's present, condemned him as foolish in not taking gold when he might have it, envied and grudged his kindness and generosity to this stranger, though it was for the good of his soul. In short, he thought himself wiser than his master. 3. When Naaman, like a person of accomplished manners, alighted from his chariot to meet him (Kg2 5:21), he told him a deliberate lie, that his master sent him to him, and so he received that courtesy to himself that Naaman intended to his master. 4. He abused his master, and basely misrepresented him to Naaman as one that had soon repented of his generosity, that was fickle, and did not know his own mind, that would say and unsay, swear and unswear, that would not do an honourable thing but he must presently undo it again. his story of the two sons of the prophets was as silly as it was false; if he would have begged a token for two young scholars, surely less than a talent of silver might serve them. 5. There was danger of his alienating Naaman from that holy religion which he had espoused, and lessening his good opinion of it. he would be ready to say, as Paul's enemies suggested concerning him (Co2 12:16, Co2 12:17), that, though Elisha himself did not burden him, yet being crafty he caught him with guile, sending those that made a gain of him. We hope that he understood afterwards that Elisha's hand was not in it, and that Gehazi was forced to restore what he had unjustly got, else it might have driven him to his idols again. 6. His seeking to conceal what he had unjustly got added much to his sin. (1.) He hid it, as Achan did his gain, by sacrilege, in the tower, a secret place, a strong place, till he should have an opportunity of laying it out, Kg2 5:24. Now he thought himself sure of it, and applauded his own management of a fraud by which he had imposed, not only upon the prudence of Naaman, but upon Elisha's spirit of discerning, as Ananias and Sapphira upon the apostles. (2.) He denied it: He went in, and stood before his master, ready to receive his orders. None looked more observant of his master, though really none more injurious to him; he thought, as Ephraim, I have become rich, but they shall find no iniquity in me, Hos 12:8. His master asked him where he had been, "Nowhere, sir" (said he), "out of the house." Note, One lie commonly begets another: the way of that sin is down-hill; therefore dare to be true.
II. The punishment of this sin. Elisha immediately called him to an account for it; and observe,
1.How he was convicted. he thought to impose upon the prophet, but was soon given to understand that the Spirit of prophecy could not be deceived, and that it was in vain to lie to the Holy Ghost. Elisha could tell him, (1.) What he had done, though he had denied it. "Thou sayest thou wentest nowhere, but went not my heart with thee?" Kg2 5:26. Had Gehazi yet to learn that prophets had spiritual eyes? or could he think to hide any thing from a seer, from him with whom the secret of the Lord was? Note, It is folly to presume upon sin in hopes of secresy. When thou goest aside into any by-path does not thy own conscience go with thee? Does not the eye of God go with thee? He that covers his sin shall not prosper, particularly a lying tongue is but for a moment, Pro 12:19. Truth will transpire, and often comes to light strangely, to the confusion of those that make lies their refuge. (2.) What he designed, though he kept that in his own breast. He could tell him the very thoughts and intents of his heart, that he was projecting, now that he had got these two talents, to purchase ground and cattle, to leave Elisha's service, and to set up for himself. Note, All the foolish hopes and contrivances of carnal worldlings are open before God. And he tells him also the evil of it: "Is it a time to receive money? Is this an opportunity of enriching thyself? Couldst thou find no better way of getting money than by belying thy master and laying a stumbling-block before a young convert?" Note, Those that are for getting wealth at any time, and by any ways and means whatsoever, right or wrong, lay themselves open to a great deal of temptation. Those that will be rich (per fas, per nefas; rem, rem, quocunque modo rem - by fair means, by foul means; careless of principle, intent only on money) drown themselves in destruction and perdition, Ti1 6:9. War, and fire, and plague, and shipwreck, are not, as many make them, things to get money by. It is not a time to increase our wealth when we cannot do it but in such ways as are dishonourable to God and religion or injurious to our brethren or the public.
2.How he was punished for it: The leprosy of Naaman shall cleave to thee, Kg2 5:27. If he will have his money, he shall take his disease with it, Transit cum onere - It passes with this incumbrance. He was contriving to entail lands upon his posterity; but, instead of them, he entails a loathsome disease on the heirs of his body, from generation to generation. The sentence was immediately executed on himself; no sooner said than done: He went out from his presence a leper as white as snow. Thus he is stigmatized and made infamous, and carries the mark of his shame wherever he goes: thus he loads himself and family with a curse, which shall not only for the present proclaim his villany, but for ever perpetuate the remembrance of it. Note, The getting of treasures by a lying tongue is a vanity tossed to and fro of those that seek death, Pro 21:6. Those who get wealth by fraud and injustice cannot expect either the comfort or the continuance of it. What was Gehazi profited, though he gained his two talents, when thereby he lost his health, his honour, his peace, his service, and, if repentance prevented not, his soul for ever? See Job 20:12, etc.
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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
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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) 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, 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.
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
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), 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). 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), modeling a life utterly devoid of materialism. He refused earthly kingdoms and power when tempted (Matthew 4:8-10), 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, 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), 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.