I. CONTRAST THE COVETOUSNESS OF THE ONE WITH THE UNSELFISHNESS OF THE OTHER.

1. Look, first of all, at Elisha's unselfishness. It is a sublime picture. We hardly know which to admire most - Elijah as he stands forth alone in rugged grandeur to confront the prophets of Baal; or Elisha, as in quiet simplicity and sincere forgetfulness of self he stands there before Naaman, and gently puts away from him the general's tempting gift. Of the two, I think Elisha's was the harder and therefore more heroic deed. Look at the temptations which he must have felt. The fame of him had spread into Syria, so much so that this haughty general, the foremost man in all Syria except its king, comes to him to be healed of his leprosy. The King of Syria himself sends a letter with his general. And now, when, at Elisha's bidding, Naaman has washed in Jordan, and become cured, was it not a strong temptation to the prophet to take glory and honor and reward for himself? Naaman wanted to give him rich remuneration. He presses it upon him. "Now therefore, I pray thee, take a blessing of thy servant." Listen to the answer: "As the Lord liveth, before whom I stand, I will receive none." Again Naaman urges him to take the gift, and once more and finally the prophet refuses. And why? Did he think there was any harm in taking a gift? Not at all. At other times he was quite content to be dependent on the bounty of others. St. Paul tells us that" even so hath the Lord ordained that they which preach the gospel should live of the gospel"' Elisha had no objection to the gift as such, and even if he did not want it for himself, he could have made good use of it. Why, then, did he refuse it?

(1) In the first place, he thought of the honor of his God. Elisha knew well that it was not by his word or by his power that Naaman had been healed, but by the power of the living God. He wanted Naaman to think, not of the prophet, but of the prophet's God. So St. Peter acted when he and St. John had healed the lame man at the Beautiful gate of the temple. He said to the people, "Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?" and then proceeded to point out to the people the benefit of faith in Christ. So it will be with every true servant of Christ. He will seek to point men to his Master, and not to himself.

(2) Again, he thought of the honor of his religion. He doubtless felt that if he had taken Naaman's gift, Naaman might afterwards have said, "Well, these prophets of Israel, who call themselves followers of the true God, are no better than our own heathen priests. They follow their calling just for the money that it brings," Elisha knew that that was not true. He knew that he might lawfully take the gift, and yet be influenced by far higher motives, in the service of God. But he felt that, though all things are lawful, all things are not expedient. Oh that all God's people were equally solicitous about the honor of Christ's cause and kingdom! How careful we should be lest by our worldliness, our inconsistencies, our thoughtlessness, we bring reproach upon the religion we profess!

(3) Further, Elisha thought of the honor of his country. Israel had, at that time, been defeated by Syria. Elisha felt that it would be an humiliating thing for him - a Hebrew - to take a gift from one of the conquering nation, and especially from him who had perhaps been the leading general in the war against the Jewish people. Evidently that was what he meant when he said to Gehazi afterwards, "Is it a time to receive money, and to receive garments, and olive yards, and vineyards, and sheep, and oxen, and menservants, and maidservants?" The time of his country's disgrace and defeat was not a time for him to indulge in luxury and display. There is room for more Christian patriotism in the present day - a patriotism that shall rest the honor of its country on the industry, morality, and uprightness of its people, and that shall see in every departure from these virtues a cause of humiliation and shame.

(4) Finally, Elisha thought also of the good of Naaman. He wanted not only to benefit his body, but his soul also. Therefore he avoided everything that might put a stumbling-block in his way. And we see how well he succeeded. Naaman, from what he had seen of Elisha, the prophet of the true God, and from what he had seen of God's power, resolved that he would never sacrifice to any other god but to the God of Israel. If we would benefit others, our own hearts must be right with God. There must be no doubt about our sincerity, no uncertainty about our motives. We see in all this how little Elisha thought of self. He had a great opportunity, and he used it well. He had a strong temptation presented to him, and he resisted it. It is a splendid instance of unselfishness, a splendid illustration of the power of Divine grace.

2. How different from all this; the covetousness, the selfishness, of Gehazi! The honor of his God, the honor of his religion, the honor of his country, the good of Naaman - none of these things ever cost him a thought. In his mind self is the one all-absorbing, overmastering consideration. Even his master's honor is of little value in his eyes. Elisha had refused to take Naaman's gift, yet Gehazi runs after him, and says that his master has sent him to ask for money and clothes, just as if he was so fickle as not to know his own mind, and so mean as now to send and beg that which but a little time before he had sturdily declined. Gehazi's greed for money had blunted all the finer feelings of his nature. No wonder that our Savior said, "Take heed and beware of covetousness." No wonder that Paul said, "The love of money is a root of all evil." All kinds of sins result from the love of money. We have an illustration of it in Gehazi's case. We have illustrations of it every day. How often men grow rich, but do not grow better! Sometimes increasing wealth has the strange effect of decreasing liberality. Sometimes increasing wealth brings with it increase of pride. Sometimes increasing wealth has made men more worldly. Instead of seeking to serve Christ more with their increased opportunities and increased influence, they serve him less. Thank God if with increasing wealth he has given you increasing grace. Thank God if he has enabled you to give the more, the more you got. Thank God if with increasing wealth you have kept a cool head, a warm heart, a steady hand, a clear conscience, and the friends of your youth. To those who are beginning life we would earnestly say, Beware of covetousness. Don't imagine that to be rich is the be-all and end-all of life. There are some things which money cannot buy. There are some things which money cannot do. Money can't keep death away from the door. Money cannot purchase the pardon of sin, or obtain for a single soul admission into heaven. "We brought nothing into this world, and it is certain we can carry nothing out" But we are not therefore to despise money. Get all the money you can, provided you get it honestly, provided you do not sacrifice your soul's interests because of it, and provided that, when you have it, you spend it well. Make a good use of your money in your lifetime. "Make to yourselves friends of the mammon which the unrighteous worship, that, when ye fail, they may receive you into everlasting habitations."

II. CONTRAST THE DECEITFULNESS OF THE ONE WITH THE STRAIGHTFORWARD HONESTY OF THE OTHER. There was nothing two-faced about Elisha. He did not say one thing with his lips, and think the very opposite in his heart. When Jehoram, King of Israel, after his idolatry and his sins, got into difficulties at the time that he and the other two kings went forth against the King of Moab, he then sent for Elisha. But Elisha does not meet him in any fawning, flattering spirit. He at once rebukes him for his sins. He says, "What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother." In the same way he treats Naaman as one whose pride needs to be humbled. Though he might have offended Naaman by refusing to take his gift, he plainly tells him, "As the Lord liveth, before whom I stand, I will receive none." What a contrast to this blunt, straightforward honesty is the two-faced deceitfulness of Gehazi! Observe how one sin brings another with it. He first of all coveted the money and the raiment, when he heard Elisha refuse Naaman's present. Then covetousness leads to deception and lying. He ran after Naaman's chariot, and invented a false story that some young men had come to Elisha, and that he wanted money and clothing for them. His guilt was doubly great, because he was Elisha's trusted servant or steward, and because he probably had other servants under him. And then he lies, not only to Naaman, but to his master, when he says," Thy servant went no whither." Oh, the baseness, the wickedness, of deceit! And yet how much of it is practiced in the world! How much of it in the social relationships of life! What sham friendships! What hollow civilities! Whitened sepulchers and social shams! How much of it in the commercial world! What barefaced adulteration! What cheating of customers! What false statements - known to be false - about the value of goods! Sometimes there are revelations - great failures, gross frauds. But what an immense amount of deceit goes on that is never heard of! Many deceive or act dishonestly just up to the limit of detection, just as if God's eye was not on them all the time. To say, "Every one does it," as an excuse for deceit or dishonesty in a business, is no reason why a Christian man should do it, why any man should do it. God's eye sees. His command is clear, "Thou shalt not steal." Thou shalt not put forth thine hand to take what is not thine own. The man who robs his customers, the man who plunders or purloins from his employers, even though he may be respectable in the eyes of the world, is as much a thief in the sight of God, and perhaps far more guilty, than the poor boy who steals a loaf in his hunger and want. Deceit and dishonesty never can bring a blessing. "Be sure your sin will find you out." We have many instances in history of the fearful consequences of even a single act of deceit. The one great stain upon the memory of Lord Clive, the hero of Plassey, and one of the greatest men who ever administered British rule in India, is his single act of deception practiced on an Indian prince. The words which Lord Macaulay has written on this subject are so important and so true, that they are well worth repeating: "Clive's breach of faith," he says, "was not merely a crime, but a blunder. We don't know whether it be possible to mention a state which has on the whole been a gainer by a breach of public faith. The entire history of British India is an illustration of this great truth that it is not prudent to oppose perfidy to perfidy - that the most-efficient weapon with which men can encounter falsehood is truth. During a long series of years, the English rulers of India, surrounded by allies and enemies whom no engagement could bind, have generally acted with sincerity and uprightness, and the event has proved that sincerity and uprightness are wisdom. English valor and English intelligence have done less to extend and preserve our Oriental empire than English veracity. All that we could have gained by imitating the doublings, the evasions, the fictions, the perjuries, which have been employed against us, is as nothing compared with what we have gained by being the one power in India on whose word reliance can be placed." Covetousness and deceit are injurious to personal happiness, to the order and peace of society, and to the welfare and prosperity of the nation. It is the gospel of Christ that alone has proved itself capable of grappling with these evils, and banishing these vices from the human heart. It teaches us not to think of self merely, but of others also. It teaches us to "put away lying, and to speak every man truth with his neighbor." To spread the gospel of Christ is the best way to promote social and commercial morality, to promote confidence between man and man, and to hasten the coming of that time when there shall be peace on earth and good will to men. Let the love of Jesus fill your heart, and flow out into your life, and then you will not intentionally do a wrong to any one, in thought, in word, or in deed. - C.H.I.

1. Gehazi was "the servant of Elisha, the man of God." Surely then he would be a good man? Can a good man have a bad servant? Can the man of prayer, whose life is a continual breathing unto God of supreme desires after holiness, have a man in his company, looking on and watching him, and studying his character, who denies his very altar, and blasphemes against his God? Is it possible to live in a Christian house and yet not to be a Christian? Cause and effect would seem to be upset by such contradictions. There is a metaphysical question here, as well as a question of fact. A good tree must bring forth good fruit; good men must have good children; good masters must have good servants; association in life must go for something. So we would say — emphatically, because we think reasonably. But facts are against such a fancy. What is possible in this human life? It is possible that a man may spend his days in building a church, and yet denying God. Does not the very touch of the stones help him to pray? No. He touches them roughly, he lays them mechanically, and he desecrates each of them with an oath. Is it possible that a man can be a builder of churches, and yet a destroyer of Christian doctrine and teaching generally? Gehazi did not understand the spirit of his master. He did not know what his master was doing. How is it that men can be so far seperated from one another? How is it that a man cannot be understood in his own house, but be thought fanciful, fanatical, eccentric, phenomenally peculiar? Gehazi had a method in his reasoning. Said he in effect: To spare a stranger, a man who may never be seen again; to spare a beneficiary, a man who has taken away benefits in the right hand and in the left; to spare a wealthy visitor, a man who could have given much without feeling he had given anything; to spare a willing giver, a man who actually offered to give something, and who was surprised, if not offended, because his gift was declined! there is no reason in my master's policy. It never occurred to Gehazi that a man could have bread to eat that the world knew not of. It never occurs to some men that others can live by faith, and work miracles of faith by the grace of God.

2. Gehazi prostituted an inventive and energetic mind. He had his plan (v. 22). The case was admirably stated. We have no hesitation in saying that the men of the world in most cases overmatch the men of the Church in matters of strong thinking regarding practical subjects and practical ministries and uses. We who are in the Church are afraid: we want to be let alone; not for the world would we be suspected of even dreaming of anything unusual; we would have our very dreams patterns of neatness, things that might be published in the shop windows, and looked upon without affronting the faintest sensibility on the part of the beholders. But the Gehazis, if they were converted, they would be men of energy, dash, courage, fire; we should hear of them and of their work.

3. But Gehazi was successful. Now all is well: lust is satisfied, wealth is laid up; now the fitness of things has been consulted, and harmony has been established between debtor and creditor, and Justice nods because Justice has been appeased. Were the test to end with the twenty-fourth verse we should describe Gehazi as a man who had set an example to all coming after him who wished to turn life into a success. Who had been wronged? Naaman pursues his journey all the happier for thinking he has done something in return for the great benefit which has been conferred upon him. He is certainly more pleased than otherwise. The man of God has at last been turned, he thinks, into directions indicated by common sense. All that has happened is in the way of business; nothing that is not customary has been done. Gehazi is satisfied, and Elisha knows nothing about it. The servant should have something even if the master would take nothing. It is the trick of our own day! The servant is always at the door with his rheumatic hand ready to take anything that may be put into it. We leave nothing with the master; it would be an insult to him. So far the case looks natural, simple, and complete; and we have said Elisha knows nothing about it. Look at Elisha: fixing his eyes calmly upon Gehazi, "Went not mine heart with thee?" Oh that heart! The good man knows when wickedness has been done: the Christ knows when He enters into the congregation whether there is a man in it with a withered hand; He says, There is a cripple somewhere in this audience. He feels it. "Went not mine heart with thee?" Was I not present at the interview? Did I not hear every syllable that was said on the one side and on the other?

4. Then the infliction of the judgment: "The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever" (v. 27). Thou hast touched the silver, thou didst not know that it was contagious and held the leprosy; thou didst bring in the two changes of garments, not knowing that the germs of the disease were folded up with the cloth: put on the coat — it will scorch thee! "He went out from his presence a leper as white as snow." A splendid conception is this silent departure. Not a word said, not a protest uttered; the judgment was felt to be just. Men should consider the price they really pay for their success. Do not imagine that men can do whatever they please, and nothing come of it. Every action we perform takes out of us part of ourselves. Some actions take our whole soul with them, and leave us poor indeed.

(J. Parker, D. D.)