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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.
After Gehazi had come back from his meeting with Naaman, he entered Elisha’s house, and [the prophet] asked him, according to custom, why he had moved away from him. “Where do you come from?” he said to Gehazi. He said this on purpose, so that the justice of the judgment passed on his sin might be evident. If Gehazi repented and swore, he would have been forgiven; but if he denied that he had secretly received money, the leprosy of Naaman would cover him conspicuously.
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SUMMARY
Second Kings 5:26 presents the dramatic and divinely insightful confrontation between the prophet Elisha and his servant Gehazi. This verse unveils Elisha's supernatural discernment of Gehazi's deceitful and covetous act of secretly pursuing and accepting gifts from Naaman, the Syrian commander, gifts that Elisha himself had steadfastly refused. Through a series of penetrating rhetorical questions, Elisha exposes Gehazi's profound spiritual misjudgment, highlighting the utter inappropriateness of seeking material gain in a moment when God's free and sovereign grace had been so powerfully demonstrated. The verse thus serves as a stark indictment of greed and a powerful affirmation of divine omniscience, setting the stage for the severe consequences that follow.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent Literary Devices to convey its powerful message. The most prominent is the Rhetorical Question, used twice: "Went not mine heart [with thee]?" and "Is it a time to receive money...?" These questions are not posed to elicit information but to make a forceful statement, emphasizing Elisha's divine knowledge and the utter spiritual inappropriateness of Gehazi's actions. The use of a List or Catalog of possessions ("money, and garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants") serves to underscore the comprehensive nature of Gehazi's greed, painting a vivid picture of the worldly wealth he coveted. There is also a strong sense of Juxtaposition between Elisha's selfless, grace-oriented ministry and Gehazi's self-serving, materialistic pursuit. This stark contrast highlights the moral and spiritual failings of the servant in opposition to the prophet's integrity. Finally, Irony is powerfully present: Gehazi, who served a prophet demonstrating God's free and unmerited power, sought to profit from that very power, ultimately bringing a severe and fitting judgment upon himself.
THEOLOGICAL AND THEMATIC CONNECTIONS
This pivotal verse resonates with profound theological truths that extend far beyond the immediate narrative. It powerfully asserts God's absolute omniscience and omnipresence, reminding us that no action, thought, or intention is hidden from His sight. Elisha's prophetic insight, granted by the Spirit, serves as a tangible demonstration of this divine attribute, reinforcing the biblical principle that God sees and knows all. Furthermore, the passage serves as a stark warning against the insidious nature of greed and materialism, illustrating how the pursuit of worldly gain can corrupt spiritual integrity and lead to severe consequences. It underscores the vital importance of maintaining pure motives in service to God, ensuring that His glory, not personal profit, remains the ultimate aim. The "time" element in Elisha's question also highlights the concept of spiritual discernment—understanding what is fitting and honoring to God in every season and circumstance, especially when God is working powerfully and demonstrating His grace.
REFLECTION AND APPLICATION
The story of Gehazi and Elisha's piercing question serves as a timeless mirror for our own hearts and priorities. It calls us to a radical self-examination, reminding us that God's all-seeing eye penetrates beyond outward appearances to the deepest recesses of our motives and desires. In a world constantly clamoring for more, Gehazi's covetousness stands as a stark warning: the pursuit of material gain, especially when it compromises integrity or dishonors God's name, carries profound spiritual costs. This narrative challenges us to live with absolute transparency before God, knowing that nothing is hidden from Him. It compels us to guard our hearts against the allure of wealth, status, or personal advantage, particularly when engaged in spiritual service. Instead, we are called to cultivate a spirit of contentment and generosity, prioritizing God's glory and the advancement of His kingdom above all earthly possessions. Our lives should reflect the free grace of God, not a transactional spirituality that seeks to profit from divine blessings.
Questions for Reflection
FAQ
How did Elisha know what Gehazi had done, even though he wasn't physically present?
Answer: Elisha's knowledge was not based on mere suspicion or human observation but on divine revelation. The phrase "Went not mine heart [with thee]" signifies a supernatural, prophetic insight granted by God. As a prophet of the Lord, Elisha was empowered by the Holy Spirit to discern Gehazi's actions and intentions, even when physically separated. This demonstrates God's omniscience, revealing that nothing is hidden from Him, and He can reveal secrets to His chosen servants, as seen in other prophetic accounts (e.g., 1 Samuel 9:19 where Samuel knew Saul's thoughts before he spoke).
Why was it "not a time" for Gehazi to receive money and gifts?
Answer: It was "not a time" because Gehazi's actions directly contradicted the profound spiritual lesson Elisha had just demonstrated. Elisha had refused Naaman's generous gifts to make it unequivocally clear that God's healing and salvation are freely given by grace, not earned or purchased. Gehazi's secret pursuit of these gifts undermined this divine truth, suggesting that God's power could be exploited for personal profit. It disgraced the name of Yahweh and the integrity of the prophetic office, turning a demonstration of divine grace into an opportunity for worldly gain. Such an act was profoundly out of alignment with God's purposes in that moment, which was to magnify His free and sovereign power.
What was the consequence for Gehazi's actions?
Answer: The consequence for Gehazi's greed and deceit was severe and immediate. Following Elisha's confrontation, Gehazi was struck with the very leprosy that Naaman had been healed of. 2 Kings 5:27 states, "The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow." This served as a powerful and visible judgment, demonstrating the gravity of his sin and the purity God demands from those who serve Him, reinforcing the principle that God cannot be mocked.
CHRIST-CENTERED FULFILLMENT
The narrative of Gehazi's covetousness and Elisha's prophetic discernment finds its ultimate fulfillment and profound contrast in the person and work of Jesus Christ. While Gehazi sought earthly gain, betraying his master and defiling the message of free grace, Jesus, the true Prophet and perfect Servant, utterly rejected all worldly allurements. When tempted by Satan to gain all the kingdoms of the world through compromise, Jesus steadfastly refused, declaring that worship is due to God alone (Matthew 4:8-10). His entire ministry was characterized by self-emptying love and radical generosity, culminating in His ultimate sacrifice on the cross. He came not to be served or to accumulate wealth, but to serve and to give His life as a ransom for many (Mark 10:45). Unlike Gehazi, who sought to "receive" material possessions, Christ, "though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich" (2 Corinthians 8:9). The salvation He offers is truly free, a gift of living water that cannot be bought (John 4:10), received by grace through faith, not by works or payment (Ephesians 2:8-9). Gehazi's failure underscores the necessity of Christ's perfect integrity and His selfless provision, which alone can cleanse the leprosy of sin and offer true, eternal riches that do not fade away.