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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
This verse vividly portrays Naaman's profound gratitude for his miraculous healing, expressed through an extraordinarily generous offering to Elisha's servant, Gehazi. Naaman, eager to demonstrate his thankfulness, not only readily agreed to Gehazi's deceitful request for a talent of silver and two changes of garments but insisted on doubling the silver, binding two talents with the clothing onto his own servants for delivery. This act of lavish generosity, born of a transformed heart and newfound faith, stands in stark contrast to the covetousness and deception that motivated Gehazi, setting the stage for the dramatic consequences that follow.
CONTEXT
Literary Context: This verse marks a pivotal moment in the narrative of Naaman's healing and its immediate aftermath, found within the broader account of 2 Kings 5. Immediately preceding this, Naaman, miraculously cleansed of leprosy by bathing in the Jordan River at the instruction of the prophet Elisha, returned to Elisha's house filled with profound faith and offered lavish gifts as a token of immense gratitude. Elisha, however, steadfastly refused any compensation, declaring, "As the LORD liveth, before whom I stand, I will receive none" (2 Kings 5:16). This refusal underscored the freeness of God's grace and Elisha's integrity as a prophet who served God, not for personal gain. Gehazi, Elisha's servant, witnessed this exchange and, driven by covetousness, secretly pursued Naaman, fabricating a story about two young prophets arriving who needed provisions. This verse details Naaman's enthusiastic response to Gehazi's lie, demonstrating his overwhelming thankfulness and setting the stage for Gehazi's subsequent confrontation with Elisha and the dire consequences of his deceit in 2 Kings 5:27.
Historical & Cultural Context: In the ancient Near East, gift-giving was a deeply ingrained cultural practice, often signifying gratitude, respect, or the establishment of covenants. Refusing a gift, especially one offered by a person of Naaman's stature (a Syrian commander), was unusual and could be seen as an insult, though in this case, Elisha's refusal was a theological statement. Naaman's offer of "talents of silver" and "changes of garments" represented immense wealth. A talent (Hebrew: kikkār) was a substantial unit of weight, typically around 75 pounds (approx. 34 kg), making two talents of silver an extraordinary sum, far exceeding the annual income of most individuals. "Changes of garments" referred to expensive, finely woven clothing, often used for ceremonial purposes or as a display of status, and were considered valuable commodities. The act of Naaman binding the silver in bags and having his servants carry them underscored the weight and value of the gift, as well as the commander's personal involvement and earnestness in expressing his gratitude, despite being deceived. This interaction also occurs within the broader context of political and military tension between Aram (Syria) and Israel, making Naaman's conversion and generosity particularly noteworthy.
Key Themes: This verse powerfully illustrates several key themes within the broader narrative of 2 Kings and the Bible. Firstly, it highlights Generosity and Gratitude, as Naaman's response to God's miraculous healing is an overflowing desire to give, even beyond what was requested. His eagerness to give double ("take two talents") underscores the depth of his thankfulness for the priceless gift of health and spiritual revelation, reflecting the principle found in Psalm 116:12. Secondly, it starkly contrasts this with Greed and Deceit, embodied by Gehazi. His actions are a direct consequence of his "love of money" (1 Timothy 6:10), a theme frequently warned against in scripture. Gehazi's internal monologue in 2 Kings 5:20 reveals his deliberate choice to exploit Naaman's gratitude for personal gain, directly opposing Elisha's selfless example. Finally, the verse subtly introduces the theme of Consequences of Sin, as Gehazi's successful acquisition of the gifts sets the stage for the divine judgment that will befall him, demonstrating that deceit, even when seemingly successful, ultimately leads to ruin, as seen in Proverbs 15:27.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices that enrich its meaning. Contrast is paramount, setting Naaman's sincere, overflowing gratitude and generosity against Gehazi's calculating, self-serving greed. Elisha's earlier refusal of gifts (2 Kings 5:16) provides a moral benchmark, making Gehazi's actions a stark and reprehensible deviation. Irony is also powerfully present: Naaman, the former leper and foreigner, displays a noble character and profound thankfulness, while Gehazi, the servant of God's prophet, acts with duplicity and covetousness. The very act of Naaman "urging" Gehazi to take more than he asked for is tragically ironic, as it underscores the depth of Naaman's pure motives being exploited by Gehazi's impure ones. Furthermore, the repeated motif of "two" (two talents, two bags, two changes of garments, two servants) creates a subtle foreshadowing of Gehazi's "double-dealing" and the eventual "double portion" of Naaman's leprosy that will fall upon him (2 Kings 5:27), linking the physical doubling of the gift to the spiritual doubling of his sin and its consequence.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while seemingly focused on a material transaction, carries profound theological weight, revealing much about human nature, divine grace, and the integrity of spiritual service. Naaman's lavish generosity, born of a heart transformed by God's miraculous healing, serves as a powerful testament to the human desire to express gratitude for divine intervention. His willingness to give beyond expectation reflects a recognition of the immeasurable value of what he received – not just physical healing, but a spiritual encounter with the living God of Israel. In stark contrast, Gehazi's actions expose the insidious nature of covetousness, demonstrating how the pursuit of personal gain can corrupt even those in close proximity to sacred ministry. His deceit undermines the very principle of God's free grace, attempting to commodify a divine blessing. This narrative thus serves as a cautionary tale against the dangers of materialism and a call to integrity, reminding believers that true service to God is motivated by love and not by the expectation of earthly reward.
REFLECTION AND APPLICATION
The narrative of Naaman and Gehazi, particularly as highlighted in this verse, offers profound lessons for contemporary believers. Naaman's overflowing generosity, despite being exploited, challenges us to consider the depth of our own gratitude for God's blessings, both spiritual and physical. Do we respond to God's grace with such eagerness and open-handedness, or do we hold back? More critically, Gehazi's actions serve as a stark warning against the insidious nature of greed and deceit, especially for those involved in ministry or spiritual leadership. His desire for material gain led him to compromise his integrity, betray his master, and ultimately incur divine judgment. This reminds us that our motives in serving God and others matter immensely. We are called to serve with pure hearts, free from the love of money or personal ambition, understanding that true treasure lies not in earthly possessions but in faithfulness to God. The passage compels us to examine our own hearts: are we content with what God provides, or are we constantly seeking more, even through dishonest means?
Questions for Reflection
FAQ
Why did Elisha refuse Naaman's gifts, but Gehazi secretly took them?
Answer: Elisha's refusal of Naaman's gifts, as stated in 2 Kings 5:16, was a powerful theological statement. It demonstrated that God's healing and grace are freely given, not earned or bought. Elisha, as God's prophet, wanted to ensure that Naaman understood that his salvation was a gift from the Lord, not a transaction or a result of Elisha's personal power. His integrity upheld the freeness of God's work. Gehazi, on the other hand, was driven by personal covetousness and a desire for material wealth. He saw Elisha's refusal as a missed opportunity for personal gain, as evidenced by his internal monologue in 2 Kings 5:20. His actions were a direct contradiction of his master's example and the divine principle of selfless service, leading him to deceive Naaman and betray Elisha's trust.
What was the approximate value of "two talents of silver" in ancient times?
Answer: Two talents of silver represented an enormous sum of wealth in the ancient world. A single talent (Hebrew: kikkār) typically weighed around 75 pounds (approximately 34 kilograms). Therefore, two talents would be about 150 pounds (68 kilograms) of silver. To put this into perspective, a common laborer in ancient Israel might earn a few shekels a month, and a talent of silver could be equivalent to many years, even decades, of wages for an ordinary person. For example, the temple tax in Exodus was a half-shekel per person, and a talent was roughly 3,000 shekels. Thus, two talents would be 6,000 shekels of silver, an amount that could buy large estates or support a family for generations. Naaman's gift was truly extravagant, underscoring his immense gratitude for his miraculous healing.
What happened to Gehazi after he received the gifts from Naaman?
Answer: After Gehazi secretly received the two talents of silver and two changes of garments from Naaman, he hid them in his house. When he returned to Elisha, the prophet, by divine revelation, knew exactly what Gehazi had done, including his pursuit of Naaman and his covetous motives. Elisha confronted Gehazi, asking, "Went not my heart with thee, when the man turned again from his chariot to meet thee?" (2 Kings 5:26). As a divine judgment for his greed, deceit, and bringing discredit upon God's name, Elisha pronounced that Naaman's leprosy would cling to Gehazi and his descendants forever. Immediately, Gehazi turned from Elisha's presence "a leper as white as snow" (2 Kings 5:27). This swift and severe consequence serves as a powerful warning against the dangers of covetousness and dishonesty in the service of God.
CHRIST-CENTERED FULFILLMENT
The narrative of Gehazi's greed in 2 Kings 5:23, set against Naaman's overflowing gratitude and Elisha's selfless integrity, finds its ultimate fulfillment and contrast in the person and work of Jesus Christ. While Gehazi sought earthly gain through deceit, Jesus, the Son of God, emptied Himself of divine glory, taking the form of a servant, not for what He could gain, but for what He could give (Philippians 2:5-8). He refused the temptations of earthly power and riches offered by Satan (Matthew 4:8-10), demonstrating that His kingdom is not of this world (John 18:36). Unlike Gehazi, who exploited Naaman's gratitude for personal profit, Jesus freely offered the ultimate healing—salvation from sin—without cost or expectation of return, proclaiming, "Freely ye have received, freely give" (Matthew 10:8). The true "treasure" that Christ offers is not silver or garments, but eternal life and reconciliation with God, a gift of immeasurable value that He purchased not with perishable things, but with His own precious blood (1 Peter 1:18-19). His life perfectly embodies the integrity and selflessness that Gehazi lacked, revealing that true riches are found in serving God and others, echoing the divine generosity that Naaman experienced and sought to reciprocate, albeit in a context where human sin intervened. Jesus is the ultimate Lamb of God, who takes away the sin of the world, a gift given out of pure love, not for gain.