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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 5:20–27. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Gehazi was a covetous man to the bottom of his heart. He had pretended to reject his hidden greed but saw, through the betrayal of his mouth, what his soul was trying to hide.
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Summary
Second Kings 5:21 marks a pivotal moment in the narrative of Naaman's miraculous healing, revealing the moral compromise of Gehazi, Elisha's servant. Driven by an insatiable covetousness, Gehazi secretly pursues the recently cured Syrian commander, Naaman. Observing the urgent approach of the prophet's servant, Naaman, in an act of profound humility and respect, dismounts his chariot to inquire about the well-being of Elisha and his household. This brief, yet pregnant, exchange sets the stage for Gehazi's deceit and its severe repercussions, starkly contrasting divine integrity with human greed.
Context
Literary Context
This verse immediately follows the dramatic account of Naaman's miraculous healing from leprosy, achieved through his obedient immersion seven times in the Jordan River as commanded by the prophet Elisha (2 Kings 5:14). Overwhelmed with gratitude, Naaman offered Elisha a substantial gift, which the prophet steadfastly refused, emphasizing that God's power is not for sale and that divine healing is a gratuitous act of grace (2 Kings 5:15-16). Gehazi, having witnessed Elisha's refusal, perceived a lost opportunity for personal gain. His decision to pursue Naaman under false pretenses here directly contravenes Elisha's selfless example, meticulously building the narrative tension that culminates in Gehazi's dramatic confrontation and severe punishment in the subsequent verses (2 Kings 5:25-27).
Historical & Cultural Context
Naaman, as a high-ranking military commander of Aram (Syria), represented a formidable power often in conflict with Israel. His status is vividly underscored by his travel in a chariot, a potent symbol of wealth, authority, and military prowess in the ancient Near East. For such a distinguished figure to "light down from the chariot" to meet a mere servant was an extraordinary gesture of humility and profound respect. This act reflected the immense reverence and gratitude Naaman had developed for Elisha and the God of Israel following his miraculous cure. In ancient cultures, the exchange of gifts was a common and significant practice, often signifying gratitude, honor, or the establishment of covenants. Elisha's unusual refusal of Naaman's gifts highlighted the unique, non-commercial nature of his prophetic ministry, distinguishing it sharply from the practices of pagan diviners who typically charged for their services. Gehazi's actions, therefore, were not merely a personal moral failing but a cultural and spiritual transgression against the established norms of prophetic integrity.
Key Themes
The passage powerfully illuminates the profound tension between greed and covetousness versus divine integrity. Elisha's unwavering refusal of Naaman's gifts exemplifies the prophet's commitment to serving God without personal profit, thereby upholding the sanctity and freeness of God's work. In stark contrast, Gehazi's secret pursuit of Naaman is driven purely by a desire for material wealth, revealing how the insidious "love of money" can corrupt even those in close proximity to spiritual authority, as warned in 1 Timothy 6:10. This highlights the grave dangers of deception and dishonesty, as Gehazi intends to lie to Naaman and subsequently to Elisha. Furthermore, the scene powerfully emphasizes respect and humility, particularly through Naaman's actions. Despite his superior social and military status, Naaman's willingness to dismount his chariot to address Gehazi demonstrates his profound gratitude and newfound reverence for the God of Israel and His prophet—a humility that stands in stark contrast to Gehazi's spiritual arrogance. This episode serves as a powerful cautionary tale about the nature of true service and the severe consequences of compromising one's calling for personal gain, a theme echoed in other biblical accounts of covetousness, such as Achan's sin at Jericho.
Exposition and Analysis
Key Word Analysis
This verb (H7291) signifies a determined pursuit, often with an underlying intent to overtake or capture. While "hostile intent" is a common nuance, in this context, it underscores Gehazi's deliberate, focused, and urgent effort to catch up with Naaman, driven by a specific, hidden, and ultimately deceptive agenda. It portrays his action as a calculated and purposeful move rather than a casual or accidental encounter.
This verb (H5307) literally means "to fall" or "to descend," but in this context, it specifically refers to dismounting. When applied to Naaman, a high-ranking general, stepping down from his chariot—a symbol of immense power and status—it conveys an extraordinary act of humility and respect. Naaman's descent signifies his profound deference to Elisha (whose servant Gehazi was) and his genuine concern regarding Gehazi's urgent approach, underscoring his transformation from a proud commander to a humble recipient of divine grace.
This noun (H7965), often translated as "peace," is far richer than a simple greeting. It encompasses a holistic concept of safety, welfare, health, prosperity, completeness, and harmony in every aspect of life—physical, spiritual, and relational. Naaman's question, "Ha-shalom?" (Is all well?), therefore, reflects a deep concern for the overall well-being of Elisha and his household. Having just experienced a miraculous healing, he likely feared that some misfortune had occurred or that Elisha had changed his mind, which would have dire implications for his newfound faith. It speaks to his genuine desire for assurance that all was in order and that the divine favor he had received was enduring.
Verse Breakdown
"So Gehazi followed after Naaman."
This opening clause establishes Gehazi's deliberate and independent action, setting him apart from Elisha's earlier, principled refusal of gifts. His "following after" is not an act of obedience to his master but an initiative born from his own covetous heart, marking the first step in his deceitful scheme to acquire personal gain.
"And when Naaman saw [him] running after him, he lighted down from the chariot to meet him,"
This vividly describes Naaman's immediate and profoundly respectful reaction. Recognizing Gehazi as the servant of the revered prophet Elisha, and observing his urgent approach, Naaman's high regard for Elisha prompts him to humble himself. His act of dismounting from his chariot, a potent symbol of his power and status, demonstrates extraordinary deference and genuine concern for the prophet's well-being or any potential message Gehazi might carry. This action powerfully underscores Naaman's transformed heart and deep gratitude.
"and said, [Is] all well?"
Naaman's question, "Ha-shalom?", conveys his anxiety and profound desire for reassurance. Having just experienced a life-altering miraculous healing and a spiritual awakening, he is highly sensitive to any potential disruption or negative news from Elisha's camp. The question is not merely a polite inquiry but a heartfelt plea for confirmation that everything is in order, reflecting his newfound respect for the God of Israel and His prophet, and perhaps a nascent fear that the blessing might be withdrawn.
Literary Devices
The passage employs several potent literary devices that deepen its impact. Contrast is central, vividly portraying the unwavering spiritual integrity of Elisha against the burgeoning greed and moral decay of Gehazi. This moral dichotomy is further underscored by Naaman's unexpected humility, which ironically surpasses that of the prophet's own servant. Foreshadowing is evident in Gehazi's secretive and determined pursuit, subtly hinting at the severe consequences that will inevitably befall him later in the chapter due to his deception and covetousness. There is also a strong element of dramatic irony, as the reader is privy to Gehazi's true, avaricious motives, while Naaman remains entirely unaware, treating Gehazi with the profound respect due to Elisha's representative. This disparity in knowledge creates palpable tension and anticipation for the inevitable revelation of Gehazi's sin and its repercussions.
Theological and Thematic Connections
This pivotal moment in 2 Kings 5:21 serves as a profound theological statement on the nature of divine ministry and the insidious dangers of personal corruption. Gehazi's actions stand in stark contrast to Elisha's selfless refusal of Naaman's gifts, which underscored that God's power and blessings are not commodities to be bought or sold. Gehazi's covetousness represents a fundamental betrayal of the prophetic office's integrity, seeking to profit illicitly from a divine miracle. This episode issues a powerful warning against the insidious nature of greed, illustrating how it can lead to deception, compromise one's spiritual standing, and ultimately invite severe divine judgment. It emphasizes that true service to God must be motivated by pure devotion and a desire for His glory, not by the pursuit of material gain. Furthermore, it highlights that our character, even in seemingly private moments, is always under the divine gaze and profoundly impacts our spiritual journey and testimony.
Reflection and Application
Gehazi's fateful pursuit of Naaman in 2 Kings 5:21 offers a potent mirror for self-reflection on our own motivations and integrity in the Christian walk. His actions, born of covetousness, serve as a sobering reminder that even those closest to spiritual truth and divine power can fall prey to the allure of material gain, compromising their calling and character. We are challenged to examine our own hearts: Do we seek to serve God and others with pure motives, or are we secretly driven by personal profit, recognition, or comfort? The narrative also highlights Naaman's remarkable humility and respect, a striking contrast to Gehazi's spiritual arrogance. Naaman, a foreign general, demonstrates a deeper reverence for the divine and its representatives than Elisha's own servant. This prompts us to consider how we treat those who serve God, and more importantly, how our transformed lives should manifest in genuine humility, gratitude, and concern for others, regardless of their status. Our integrity, whether in public ministry or private dealings, is a profound testament to the God we claim to serve.
Questions for Reflection
FAQ
Why did Naaman dismount his chariot to meet Gehazi?
Naaman's act of dismounting his chariot was a profound gesture of respect, humility, and concern. As a high-ranking military general, his chariot symbolized his immense status and power. Stepping down from it to meet a mere servant indicated his deep deference to Elisha, the prophet of the God who had just miraculously healed him. He likely feared that Gehazi's urgent pursuit signaled a problem, a change of mind from Elisha, or perhaps a new, critical message from the prophet. His recent experience of divine power had instilled in him a profound reverence for Elisha and the God of Israel, prompting this humble and anxious inquiry, showing his transformed heart.
What was Gehazi's motivation for pursuing Naaman?
Gehazi's sole motivation was personal greed and covetousness. He had witnessed Elisha's firm refusal of Naaman's lavish gifts, which Elisha declined to demonstrate that God's power and blessings are not commodities to be bought or sold. Gehazi, however, saw this as a significant missed opportunity for personal enrichment. He secretly decided to pursue Naaman under false pretenses, intending to claim some of the rejected gifts for himself. His actions directly contradicted his master's integrity and the spiritual principles of the prophetic ministry, revealing a heart consumed by avarice.
What does "Is all well?" imply about Naaman's state of mind?
Naaman's question, "Ha-shalom?" (Is all well?), reflects a deep and holistic concern for the well-being of Elisha and his household. The Hebrew word "shalom" encompasses peace, completeness, health, prosperity, and overall well-being. Having just experienced a miraculous healing and a profound spiritual conversion, Naaman was likely anxious to ensure that no misfortune had befallen the prophet or his household, or that Elisha had not changed his mind about the healing or his refusal of the gifts. It underscores his newfound reverence for the God of Israel and his desire for continued good relations with His prophet, revealing a state of mind marked by gratitude, respect, and a nascent fear of losing the divine favor he had just received.
Christ-Centered Fulfillment
The narrative of Gehazi's covetousness and Naaman's humility in 2 Kings 5:21 finds profound Christ-centered fulfillment in the person and ministry of Jesus. Gehazi's pursuit of earthly gain stands in stark contrast to the self-emptying love of Christ, who, though he was rich in divine glory, yet for our sake became poor, so that we through his poverty might become spiritually rich (2 Corinthians 8:9). While Gehazi sought to take from others for personal profit, Jesus came not to be served, but to serve, and to give his life as a ransom for many (Mark 10:45). His earthly ministry was characterized by radical generosity and a complete absence of self-interest, never seeking material gain or personal glory, but always doing the perfect will of the Father (John 6:38). Furthermore, Naaman's humble act of dismounting his chariot to meet a mere servant profoundly foreshadows the ultimate humility of Christ, who, though existing in the form of God, did not consider equality with God a thing to be grasped, but emptied himself, taking the very form of a servant, being born in the likeness of men (Philippians 2:5-8). Jesus, the true and greater Prophet, came down from the glory of heaven to meet humanity in its fallen, desperate state, not to inquire if "all is well," but to make all things well, offering the ultimate shalom—peace with God—through His atoning sacrifice on the cross (Ephesians 2:14-16). He is the embodiment of perfect integrity and selfless service, the absolute antithesis to Gehazi's tragic failure.