Chapter 70



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(2 Ki 5:20)  But Gehazi [Heb: valley of a visionary], the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian [“this” rather than “the” is employed, indicating disparagement], in not receiving at his hands that which he brought [“ten talents of silver, and six thousand pieces of gold, and ten changes of raiment.” 2 Ki 5:5]: but, as the LORD liveth, I will run after him, and take somewhat of him.

1.       Commentary: Please note a great gulf of difference existent between Naaman and Gehazi. Naaman was a heathen who had all the power, status, riches, worldly honor and things that this world values, and he was quite miserable, but he received the LORD and became quite joyful and happy. Gehazi was a pseudo-believing Jew (symbolically a professing Christian) who entered into the service of the LORD in the house of Elisha (symbolically the church), and he was a thief and a liar, exactly paralleling the service to Jesus of Judas Iscariot, quite unhappy with what the LORD had provided for him, and secretly coveted the worldly possessions of other persons thereby esteeming those possessions of more value than service to the LORD, which is idolatry. Gehazi started out his life being poor and miserable and ended his life being rich and miserable.  

2.       Commentary: Gehazi = Gehazi in Hebrew means “valley of a visionary” and upon first impression, this seems a beautiful Hebrew name; however, it is in fact quite mocking, particularly in view of Gehazi’s forthcoming “vision” of getting rich. Gehazi served Elisha prior to this episode (2 Ki 4), and he served Elisha after this episode (2 Ki 8). Gehazi’s service to Elisha typified Judas Iscariot’s service to Jesus Christ. Both Elisha and Jesus knew through the Holy Spirit that their respective servants were thieves, but yet permitted their continued service. Why?  

a.       (Mat 13:27-30)  So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.

3.       (2 Ki 5:16)  But he [Elisha] said [to Naaman], As the LORD liveth, before whom I stand, I will receive none. And he [Naaman] urged him to take it; but he refused.

a.       Commentary: “as the LORD liveth” = Contrasts: a phrase full of praise spoken by Elisha, whereas now a phrase full of emptiness parroted by Gehazi.

4.       Commentary: “take somewhat of him” = Gehazi, the servant of Elisha has resolved to take “somewhat” of the treasure from Naaman, rather than to ask for “all” of the treasure, which in itself would be too suspicious a request, a request that might be too quickly contrasted by Naaman to Elisha’s recent adamant unbending refusal of the entire treasure. Such a request for “all” would, at the very least, be more thoroughly investigated by Naaman. This sly request of Gehazi illustrates his thoughtful cunning premeditation. Contrast this action also with the prodigal son who also premeditated, but to do the right thing.

a.       (Gen 3:1)  Now the serpent was more subtle [Heb: cunning (usually in a bad sense):--crafty] than any beast of the field which the LORD God had made.

b.       Dictionary: premeditation = sufficient forethought to impute deliberation and intent to commit the act.

c.       (Luke 15:17-20)  And when he came to himself [“and in his right mind” Mark 5:15; Luke 8:35], he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say unto him [premeditation], Father, I have sinned against heaven, and before thee, And am no more worthy to be called thy son: make me as one of thy hired servants. And he arose, and came to his father [premeditation consummated]. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.

(2 Ki 5:21-23)  So Gehazi followed after Naaman. And when Naaman saw him running after him [contrasts: Elisha waited for Naaman as Father God waited for the prodigal son], he lighted down from the chariot [exemplifying his new-found humility in Christ] to meet him [to lower himself to meet a lesser], and said, Is all well? And he [Gehazi] said, All is well. My master hath sent me [Gehazi’s first lie, garnished with delicious religious fruit], saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee [the lie is affixed to religion to gain authority], a talent of silver, and two changes of garments. And Naaman said, Be content, take two talents. And he urged him [contrasts: as Naaman had “urged” Elisha (2 Ki 5:16) but then to no avail], and bound two talents of silver in two bags, with two changes of garments, and laid them upon two of his servants; and they bare them before him [Gehazi].

1.       Commentary: “and laid them upon two of his servants” = Firstly, it is hard to believe that all the twos, i.e., “two talents, two changes, two servants, two mules” do not have significance; however, I know not what significance. Secondly, it is interesting to note that the soil of Israel intended by Naaman for a worship function is borne to Syria by two sterile mules, while the treasures of Syria intended by Naaman for religious sacrifice (to Elisha, a type of God) are borne to Israel by two fertile servants, who, not incidentally, were born again in type with “all his company” (2 Ki 5:15).

(2 Ki 5:24-27)  And when he came to the tower [of Gehazi’s pride], he took them from their hand, and bestowed them in the house: and he let the men go [Gehazi had controlled these two godly born again men for his own illicit purposes; he had deceived them], and they departed. But he went in [proud of himself that he had accomplished his objective and become rich, although he had done so by deception, being a liar and a thief], and stood before his master [like Judas Iscariot who innocently supped with his master]. And Elisha said unto him, Whence comest thou, Gehazi? And he said, Thy servant went no whither [Gehazi’s second lie, and this directly to Elisha who is a type of God]. And he [Elisha] said unto him, Went not mine heart with thee, when the man turned again from his chariot to meet thee? [Herein Elisha manifests a gift of the Holy Spirit, “the word of knowledge” 1 Cor 12:8] Is it a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants? [a reference to when believing Christians shall receive all the goods of this world] 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 [i.e., complete].

1.       tower = Heb: fortress: fort, strong hold /// to swell; fig. be elated: be lifted up.

2.       Commentary: “and they departed” = This was the risky segment of Gehazi’s scheme, for the two servants of Naaman might have been observed by others of Elisha’s company.

3.       Commentary: “for ever” One-dimensional: your sin hath damned you and your seed forever. Multi-dimensional: you were born a tare not written in the Lamb’s Book of Life from the foundation of the world and shall die a tare, and your children shall be tares after your kind.

4.       Commentary: Tares never become wheat, nor do wheat ever become tares.


Chapter 70

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