(26) Went not mine heart . . . meet thee?—Rather, Nor did my heart (i.e., consciousness) go away, when a man turned (and alighted) from his chariot to meet thee. The prophet, in severe irony, adopts Gehazi’s own phrase: Maurer, “Non abierat animus meus;” “I was there in spirit, and witnessed everything.” The sentence has given the commentators much trouble. (See the elaborate Note in Thenius. We might have expected wĕlô, and w may have been omitted, owing to the preceding w; but it is not absolutely necessary.) The Authorised Version follows the LXX. (Vat.), which supplies the expression “with thee” (μετὰ σοῦ̑), wanting in the Hebrew text. The Targum paraphrases: “By the spirit of prophecy I was informed when the man turned,” &c. The Syriac follows with, “My heart informed me when the man turned,” &c.

Is it a time to receive.—Comp. Ecclesiastes 3:2, seq. The LXX., pointing the Hebrew differently, reads: καὶ νῦν ἔλαβες τὸ ἀργύριον καὶ νῦν ἔλαβες τὰ ἱμάτια καὶ. (“And now thou receivedst the money,” &c.). So also the Vulg. and Arabic, but not the Targum and Syriac. Böttcher, retaining the interrogative particle of the Hebrew, adopts this: “Didst thou then take the money?” &c. But the Masoretic pointing appears to be much more suitable. The prophet’s question comes to this: “Was that above all others a proper occasion for yielding to your desire of gain, when you were dealing with a heathen? Ought you not to have been studiously disinterested in your behaviour to such an one, that he might learn not to confound the prophets of Jehovah with the mercenary diviners and soothsayers of the false gods?” The prophet’s disciple is bound, like his master, to seek, not worldly power, but spiritual; for the time is one of ardent struggle against the encroachments of paganism.

And oliveyards . . . maidservants?—The prophet develops Gehazi’s object in asking for the money: he wished to purchase lands, and live stock, and slaves—whatever constituted the material wealth of the time. The Targum inserts the explanatory: “And thou thoughtest in thy heart to purchase oliveyards,” &c. So Vulg.: “ut emas oliveta.”

2 Kings 5:26. Went not my heart with thee? &c. — Was not I present with thee in mind, when the man, &c. Is it a time to receive money? &c. — Was this a fit season for this action? I had but just refused his gifts, and that obstinately, for important reasons; and now thou hast given him cause to think that this was done in mere vain-glory, and that I inwardly desired, and sought only a fitter place and opportunity, to take secretly in private what I refused in public; thus bringing reproach on our religion, and on the God we worship. And olive-yards, &c. — Which Gehazi intended to purchase with this money; and therefore the prophet names them, to inform him that he exactly knew, not only his outward actions, but even his most secret intentions. What a folly is it to presume upon sin in hopes of secrecy! When thou goest aside into any by-path, doth not thy own conscience go with thee? Nay, doth not the eye of God go with thee? What then avails the absence of human witnesses?

5:20-27 Naaman, a Syrian, a courtier, a soldier, had many servants, and we read how wise and good they were. Elisha, a holy prophet, a man of God, has but one servant, and he proves a base liar. The love of money, that root of all evil, was at the bottom of Gehazi's sin. He thought to impose upon the prophet, but soon found that the Spirit of prophecy could not be deceived, and that it was in vain to lie to the Holy Ghost. It is folly to presume upon sin, in hopes of secrecy. 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. All the foolish hopes and contrivances of carnal worldlings are open before God. It is not a time to increase our wealth, when we can only do it in such ways as are dishonourable to God and religion, or injurious to others. Gehazi was punished. If he will have Naaman's money, he shall have his disease with it. What was Gehazi profited, though he gained two talents, when thereby he lost his health, his honour, his peace, his service, and, if repentance prevented not, his soul for ever? Let us beware of hypocrisy and covetousness, and dread the curse of spiritual leprosy remaining on our souls.Went not mine heart with thee? - i. e. "Was I not with thee in spirit - did I not see the whole transaction, as if I had been present at it?" He uses the verb "went," because Gehazi has just denied his "going."

Is it a time ... - i. e. "Was this a proper occasion to indulge greed, when a Gentile was to be favorably impressed, and made to feel that the faith of the Israelites was the only true religion? Was it not, on the contrary, an occasion for the exhibition of the greatest unselfishness, that so a pagan might be won to the truth?"

And oliveyards and vineyards ... - Gehazi's thoughts had probably run on to the disposition which he would make of his wealth, and the prophet here follows them, enumerating his servant's intended purchases.

23. in two bags—People in the East, when travelling, have their money, in certain sums, put up in bags. Went not mine heart with thee? did not my mind. being enlightened by God’s Spirit, discern what thou saidst and didst?

Is it a time? was this a fit season for this action? I had but newly and obstinately refused his gifts, for great reasons; of which See Poole "2 Kings 5:16"; and now thou hast given him cause to think that I was a cursed and wicked impostor, who vain-gloriously refused in public what I inwardly and greedily desired, and sought only a fitter place and opportunity to take; and that all our religion is but an imposture; and that the God who owns such a vile wretch for his prophet, as thou hast represented me to him, is not so holy and righteous as we pretend.

Garments, and oliveyards, & c.; which Gehazi intended to purchase with this money; and therefore the prophet names them, to inform him that he exactly knew by Divine inspiration, not only Gehazi’s outward actions, but even his most secret intentions.

And he said unto him, went not mine heart with thee?.... Did my heart or knowledge go from me, that what thou hast done should be hid from me? so Ben Gersom and others; or my heart did not go with thee, it was contrary to my mind and will what thou didst; so Abendana; or rather, as the Targum, by a spirit of prophecy it was shown unto me, &c. I knew full well what thou wentest for, and hast done; and so Maimonides (y); was not I employed in my thoughts? or, did I not think that so it was as thou hast done? I:did:

when the man turned again from chariot to meet thee? meaning Naaman the Syrian:

is it a time to receive money, and to receive garments: as Gehazi had now done:

and oliveyards, and vineyards, and sheep and oxen, and menservants, and maidservants? that is, to purchase those with the two talents of silver he had received, as he thought in his heart, or intended to do, as the Targum; or had given orders to purchase such for him to the persons to whom he had committed the care of them in the tower; this was not a proper time, when the honour of the prophet, and the credit of religion, and the good of this man, as a new proselyte, were in danger thereby.

(y) Moreh Nevochim, par. 1. c. 39.

And he said unto him, {n} Went not mine heart with thee, when the man turned again from his chariot to meet thee? Is it a time to receive money, and to receive garments, and {o} oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants?

(n) Was I not present with you in spirit?

(o) That is, money to buy possessions with: meaning that it is detestable in the servants of God to have covetous minds.