Who was Gehazi in the Bible?

Servant to the prophet Elisha. He had seen Elisha's miracles, even to the raising of the dead, and yet was tempted to deceive him and fraudulently gain a present from Naaman. He was in consequence smitten with leprosy. In after years he was entertaining the king of Israel with the great works of the prophet, when the Shunammite whose son Elisha had raised to life came to petition the king for her land, and she confirmed the servant's narration. 2 Kings 4:12-36; 2 Kings 5:20-27; 2 Kings 8:4-5. Gehazi is a remarkable instance of how slow man is to realise the goodness and power of God, though plainly manifested before his eyes, until judgement falls upon him.

The next miracle was healing Naaman the Syrian of leprosy. This was grace extending beyond the land, even to their enemies. Naaman had to be humbled as well as blessed, and to learn that there was "no God in all the earth but in Israel," as he himself confessed. Gehazi, Elisha's servant, was, alas, tempted with a lie in his mouth to take of the Syrian some of the presents which he had brought for Elisha, but which had been refused. This was revealed to Elisha, and the leprosy of Naaman cleaved to Gehazi and to his seed. The one nearest to the means of blessing, if he turns from it, suffers most. Elisha next made the iron head of the axe to swim, thus reversing the laws of nature: the axe was borrowed, and the trust must not be violated. 2 Kings 5, 2 Kings 6:1-7.

Scarcely has Naaman received salvation, the knowledge of the true God, and peace, than the enemy goes to work to destroy that which God has built. The instrument he uses is Gehazi, the prophet's own servant. Odious character! This man, then, had learned nothing in his master's school! This latter's example had produced no fruit in his heart! He had accompanied Elisha just as Elisha had previously accompanied Elijah, rendering similar services to him. In this path of devotion and self-sacrifice Elisha had found communion with God, knowledge, power, and a double measure of the Holy Spirit. And Gehazi? Notwithstanding, his master had used him as an instrument for the blessing of the Shunammite, even introducing him to the intimacy of his counsel with regard to the good he desired to do to this woman; he had borne Elisha's staff, had witnessed the child's resurrection, had prepared the prophet's feast, had served as an intermediary to feed the people, as later the disciples of Jesus also did. All this was forgotten for the same motives that impelled Judas to betray the Lord. The interests of the world, cupidity, avarice, had laid hold of him. Until then, as he had had to do mainly with the poor, his lusts had not been stirred up by the temptation of riches, but the sight of this high-ranking person and of the treasures he offered so freely became the starting-point, or rather the manifestation, of things until that day hidden in the recesses of his heart. To all the preceding blessings, and to those which would necessarily have followed these first ones, (for God never fails, when we are faithful, to grant us an overabundance of spiritual riches), to all these things he preferred money — riches — without for one moment thinking that his lust would draw down divine judgment upon himself.

But this is not even the most serious aspect of his conduct. He ventures to dishonour the character of God, whom the prophet represents in the eyes of this new believer, still inexperienced and overjoyed with his healing. Every Christian concerned for the glory of Christ will feel this aspect deeply as the most odious aspect of Gehazi's act. It compromised the servant of the Lord and compromised also the free grace of God; it might, had it been the sole thing involved, have brought this newborn babe back to the legal thought of obligation, of a yoke of slavery, taking away from him the free joy of his salvation. Gehazi preferred the seduction of riches to the eternal well-being of a soul; he is one of those who offend one of these little ones and of whom it is said, "It were profitable for him that a great millstone had been hanged upon his neck and he be sunk in the depths of the sea." Are we adequately considering that the worldliness of our walk may do irremediable harm to these little ones in the faith? How this thought should cause us to give heed to all our conduct!

Then follows the solemn exposure. The whole terrible sin, in all its detail, was known to the prophet: but more, the motive that prompted the sin was known. Hidden in Gehazi's heart was the desire to acquire social position as a possessor of oliveyards, vineyards, sheep, oxen, menservants and maidservants.

Lastly the exposure is followed by the judgment. If Gehazi had taken of Naaman's wealth, he must also take Naaman's disease. He had acquired two changes of raiment from Naaman by lying and deceit; he also obtains a change of skin by the judgment of God. And the leprosy that he acquires will cling to him all the days of his life. The wealth he has obtained will soon be spent, the leprosy will abide. No waters of Jordan will cleanse Gehazi.

He came in before his master as a liar; he went out from his presence a leper as white as snow. In grasping at the wealth of Naaman, he inherits the disease of Naaman, and loses his place as the servant of the prophet. Once more he appears in the court of the king, but no more as the servant of Elisha.

At the end of the seven years she returns to the Land and appeals to the king for the restoration of her house and land. The king is talking with Gehazi, who is identified as the servant of the man of God. His circumstances also appear to have changed. Years ago he had coveted "oliveyards and vineyards, sheep, oxen, menservants and maidservants," and now, by means of his possessions, he has climbed the social ladder until he has become the associate and companion of royalty. The king would fain beguile an hour by hearing of the "great things" that Elisha had done. Gehazi is in company with the great men of the world, but if he would speak of "great things" he must needs go back in thought to other days when he companied with the lowly man of God. The "great things" that Elisha did are only a recollection with Gehazi.

It may, however, be that there was a work of grace in the heart of Gehazi leading his thoughts from the earthly riches he had gained, to the spiritual blessings he had lost. Be this as it may, he certainly becomes a witness before the king of the grace of God as seen in the "great things that Elisha had done." Moreover, the Lord uses Gehazi to restore house and lands to the Shunammite, as before He had used Elisha in warning her to leave them. But how different the way in which these men are used. Elisha is used as one who is in the intimacy of a friend with the Lord, enjoying the confidences of the Lord. Gehazi is used as the friend and intimate of a wicked king. Elisha speaks as one who is intelligent in the mind of the Lord. Gehazi speaks as circumstances and coincidences dictate. For, as he is recounting his reminiscences in the service of Elisha, behold, the woman and her son, who had part in the greatest of the "great things," appears before the king. This apparently strange coincidence is used by the Lord to restore the Shunammite's possessions.

The children are not only empty, but they are every bit as dead towards God as grown-up sinners. You will find it very instructive to search out in your Bible all the cases of children raised from the dead. Study them well, and they will yield you much profit. Gehazi, the servant of Elisha, put his hand to this work. Elisha said to him, “Take my staff and lay it on the face of the child.” Ah, but Gehazi had not the spirit for this. He was a self-centred and ambitious man. We can well understand his pride as he walked off with Elisha's staff—the staff that had smitten Jordan , and divided the waters—that mighty staff which had done such wonders! It was in his possession now! Doubtless he imagined he was going to do great things with it as he laid it on the face of the dead child! But there was neither voice nor hearing. Is it possible to take the Word of God—that which is mighty to give life—and use it without effect, so that there is neither voice nor hearing? It is possible . If the staff is to be of any use in your hand you must be in touch with the One in whom is life and power. God grant that you may not be powerless, like Gehazi!

When the Shunamite woman indicated she was not interested in material rewards, Elisha questioned Gehazi, "What then is to be done for her?" Gehazi knew that in Israel it was a reproach for a couple to have no children, and he told Elisha that she had no son and her husband was old (v.14). This situation would require more than the patronage of the king or commander of the army. It would require God's intervention, and Elisha had the simple confidence that God would indeed intervene.

The incident closes with the sad and lamentable conduct of Gehazi. With a heart untouched by the exhibition of God's grace and power towards this stranger, he only thought how he might use him to his own selfish ends. Covetous, he by deceit and falsehood obtained what he sought, without concern that by his wicked conduct he might be confusing Naaman's conceptions of grace, and thus be dishonouring the God of Israel. His sinful act might make the Syrian think, that after all the gift of God could be paid for, if not purchased. Hence the severity of the punishment which fell upon him. "The leprosy, therefore, of Naaman shall cleave unto thee, and unto thy seed for ever." E. D.

So the Syrian started for home. Alas there was one (connected with the testimony of God) who watched his well-laden equipage with covetous eyes. It was Gehazi, "the servant of the man of God." It was too much for him that so willing a giver as Naaman should be allowed to return to Syria as rich as he came. "As Jehovah lives (said he), I will run after him, and take somewhat of him." Sin is aggravated a thousand fold when the divine name is brought into it. Covetousness led to lying, for sins seldom travel alone. The fabrication concerning the two young men from Ephraim secured a fine booty for Gehazi. Yet another lie followed to cover these transgressions. Challenged by Elisha as to his errand, he denied that he had been anywhere at all. Then followed the terrible denunciation: "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 olive yards, and vineyards, and sheep, and oxen, and menservants, and maidservants! The leprosy therefore of Naaman shall cleave to thee, and to thy seed for ever." "And he went out from his presence a leper as white as snow."

Gehazi is here a type of his nation, once outwardly near to Jehovah, but evidencing by their behaviour that their hearts were far from Him. As His responsible witness in the earth, Israel has utterly misrepresented Him to the nations (Isa. 42:18-20; 43:8-10; Rom. 2:24); and as a consequence His hand has come down upon the people in judgement, and for the time being they have been put outside the place of testimony altogether. Gehazi's case reminds us somewhat of Miriam in Numbers 12. She was smitten with leprosy for her rebellion against Moses in the matter of the Ethiopian woman whom he had taken to wife. Both Miriam and Gehazi were utterly out of harmony with the mind of God concerning Gentiles. Their contracted hearts objected to Gentiles having a free share in the goodness of God to His people. Thank God, Israel's heart will yet be changed, and they will gladly disseminate blessing far and wide. But they must themselves be restored to God on the ground of mercy ere this can be (Rom. 11:26-32) .

Very early in His ministry the Lord Jesus healed a leper of his leprosy (Matt. 8:2-4; Mark 1:40-45; Luke 5:12-16). This was something which only God could do, as the well-known case of Naaman in the Old Testament shows. The king of Syria had sent him with a letter to the king of Israel, asking the king of Israel to cure him. When the king of Israel read the letter he said, "Am I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy?" (2 Kings 5:7). The king was utterly confounded by the request made to him, but Elisha, the prophet, was shown what to do by God. Elisha sent his messenger and told Naaman, "Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean" (2 Kings 5:10). The record of these events in Scripture shows us how careful Elisha was that all the glory for what took place should be Jehovah's. He had no personal contact with Naaman prior to his being healed, and afterwards refused the presents that were offered (2 Kings 5:9-10, 15-16). Naaman's response to this refusal was that intended by the prophet: "And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules' burden of earth? for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the LORD" (2 Kings 5:17). His response was to be to the God who had cleansed him, rather than to God's servant. In contrast with this spirit, Gehazi pursued Naaman and sought the gifts which Elisha had declined. When he returned to Elisha the solemn sentence was pronounced upon him, "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" (2 Kings 5:27).