(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 w?lo, 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" (???? ????), 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: ??? ??? ?????? ?? ???????? ??? ??? ?????? ?? ?????? ???. ("And now thou receivedst the money," &c.). So also the Vulg. and Arabic, but not the Targum and Syriac. B�ttcher, 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."

Verse 26. - And he said unto him, Went not mine heart with thee? There is no "with thee" in the original; and the words have been taken in quite a different sense. Ewald regards לבִּי, "my heart," as designating Gehazi, and meaning "my loved one, my favorite disciple." "Thou hast denied that thou wentest any whither; but did not my favorite disciple in truth go forth, when the man turned again from his chariot, as Naaman did?" (ver. 21). But no parallel instance can be adduced of any such use of לִבִּי, which is altogether too strong a term to be applied to a mere favorite servant. The irony, moreover, of the term under the circumstances would be too great. Maurer's interpretation of לִבִּי by "my prophetic power" (my prophetic power had not departed from me) is no better, since it requires חָֹלַך to be taken in two different senses in the two most closely connected clauses of vers. 25 and 26. Altogether, our version would seem to be the best rendering that has been suggested. It accords with the Septuagint, with Theodoret, and with the Vulgate; and it gives a satisfactory sense: "Did not my spirit go forth with thee when thou wentest forth, etc.? Was I not present in spirit during the whole transaction?" When the man turned again from his chariot to meet thee? (see ver. 21). 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 prophet follows Gehazi's thoughts, which had been to purchase, with the money obtained from Naaman, olive yards, and vineyards, and sheep, and oxen, etc.; and asks - Was this a time for such proceedings? Keil well explains, "Was this the time, when so many hypocrites pretend to be prophets from selfishness and avarice, and bring the prophetic office into contempt with unbelievers, for a servant of the true God to take money and goods from a non-Israelite... that he might acquire property and luxury for himself?" It was evidently a most unfit time. As Thenius says, "In any other case better than in this mightest thou have yielded to thy desire for gold and goods."

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.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.