2 Kings 5:20-27 But Gehazi, the servant of Elisha the man of God, said, Behold, my master has spared Naaman this Syrian… In Elisha's company we might have expected only honor, integrity, truthfulness. But the society of the good will not of itself make another good. Hypocrisy can cover a foul interior. A fair outward seeming can cloak a heart ruled by very evil principles. In the first apostolic band there was a Judas. In Elisha's service there was a Gehazi. The sin of both was covetousness. The offspring of covetousness in Gehazi's ease was hypocrisy and falsehood. I. COVETOUSNESS PROMPTING FALSEHOOD. 1. His reproach of his master. When Naaman was gone, Gehazi indulged in reflections on his master's conduct. It did not at all commend itself to him. "Behold, my master has spared Naaman this Syrian, in not receiving at his hands that which he brought," etc. Such generosity seemed absurd. It was a chance missed which might never come again. Fantastic scruples were all very well, but when they led to the loss of a fortune, they were greatly to be reprobated. What scruple need there have been in any case about spoiling a foreigner? Covetousness generally sees only the money consideration. When great gain is at stake, the man is held to be a fool who allows religious or sentimental considerations, or even ordinary moral scruples, to stand in the way. 2. His covetous determination. If his master has acted foolishly, he will not imitate his example. It is not yet too late, with a little art, to repair the damage. He will hurry after the Syrian, and obtain something from him. "As the Lord liveth" - mark the profane mixing up of religion and impiety - "I will run after him, and take somewhat of him." Morality goes down before the greed of gain. 3. His unblushing falsehood. (1) Naaman beheld Gehazi running after him, and was delighted to think that he might, after all, have the opportunity of serving Elisha. He alights from his chariot - a different man now than when his stately equipage "stood" at Elisha's door - and asks eagerly, "Is all well?" (2) Gehazi, in reply, tells him an unblushingly invented falsehood. There had come two young men of the sons of the prophets from Mount Ephraim, and Elisha had sent to entreat for them a talent of silver and two changes of raiment. The finish of this style of falsehood, and Gehazi's subsequent hypocrisy, speak to considerable practice in the art of deceit. Such ready audacity, so great perfection in the arts of lying and concealment, are not attained at the first attempt. No man becomes a rogue quite suddenly. Elisha was probably no more deceived in the character of Gehazi than Jesus was in the character of Judas, who was secretly "a thief," and "had the bag, and bare what was put therein" (John 12:6). II. GRATITUDE DICTATING LIBERALITY. The willing response made by Naaman to what he took to be Elisha's request is the bright side of this otherwise discreditable incident. 1. He doubled what was asked. "Be content, take two talents." He was glad to get an opening for forcing some acknowledgment of his gratitude on Elisha. 2. He sent two of his servants back with the sacks of silver and the raiment. What he did, he did handsomely. He gave every token he could of his desire to oblige Elisha. 3. Gehazi relieved the servants when they came near the house, and had the treasure smuggled into the house, and safely hid. This was the part of the business in which there lay some risk of detection; but it was securely managed, and Gehazi no doubt breathed a sigh of relief when he saw the valuables carefully stowed away. His treasure was as safely concealed as Achan's wedge of gold, and two hundred shekels of silver, and goodly Babylonish garment (Joshua 7:21). But it was to prove as great a curse. Meanwhile, light in conscience, glad in heart, and pleased at having been permitted to bestow even this small gift (comparatively) on Elisha, Naaman sped on his way home. He probably never knew how he had been deceived. III. JUSTICE DECREEING PENALTY. Gehazi's act, however, skillfully concealed as it was from human view, was not to remain unpunished. God knew it. Gehazi had forgotten this. God is the one factor, which the wicked leave out of their calculations, and he is the most important of all. David was careful to conceal his crime with Bathsheba; but it is written, "The thing that David had done displeased the Lord" (2 Samuel 11:27). 1. Gehazi's hypocrisy. He went calmly in, and stood before his master, as if nothing had happened. There is, as above stated, a perfection in this villainy which shows that it was not a first offence. But there comes a point when men's sins find them out. They gain courage by repeated attempts, and by-and-by take a step too far. What they think is their master-stroke proves their ruin. 2. Elisha's challenge. What had happened had not been "hid" from Elisha. The Lord had showed it to him. His heart had gone with Gehazi, and he had seen Naaman turning from his chariot to meet him. He now challenged him with his conduct. He: (1) Exposed his falsehood. Gehazi answered boldly to the question, "Whence comest thou?" "Thy servant went no whither." Then Elisha told him what he knew. We can imagine the servant's conscience-stricken look and speechless confusion at this discovery. Let sinners consider how they will face the disclosures of the judgment-day, and what they will answer (Ecclesiastes 12:14; Romans 2:16; Colossians 3:25). We have a parallel instance of exposure, with an even severer punishment, in the case of Ananias and Sapphira (Acts 5:1-11). (2) Unveiled his inmost motives. "Is it a time" - in connection with a work of God so great - "to receive money, and to receive garments, and olive yards, and vineyards," etc. These were the things Gehazi intended to purchase with his money. His mind was running out in grand plans of what he would do with his treasures. A miracle such as had been wrought should have filled him with very different thoughts. Elisha lays bare the covetous root of his disposition. God reads to the bottom of our hearts (Hebrews 4:12; Revelation 2:23). Gold is valued by covetous men for what it will bring. It is a further development of avarice when it comes to be loved for its own sake. 3. The judgment of leprosy. By a just retribution, the leprosy of Naaman, which had been taken from him from miracle, is now by miracle rut on Gehazi and his seed forever (cf. Exodus 20:5). There is a symmetry - a relation of fitness - often observable in God's retributions (Genesis 9:6; Judges 1:7; Esther 7:9, 10; Matthew 7:2; Matthew 26:52, etc.), Little would Gehazi's wealth delight him with this loathsome and accursed disease upon him. Men make a wretched bargain who for wealth's sake barter away peace with God, purity of conscience, inward integrity, and their soul's honor, They may obtain gain, but they are smitten with a leprosy of spirit which is their ruin. Covetousness in the heart is already a leprosy. The outward leprosy, in Gehazi's case, was but the external sign of what internally already existed. - J.O. Parallel Verses KJV: But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, as the LORD liveth, I will run after him, and take somewhat of him. |
    |