This Syrian - The words are emphatic. Gehazi persuades himself that it is right to spoil a Syrian - that is, a Gentile, and an enemy of Israel.

As the Lord liveth - These words are here a profane oath. Gehazi, anxious to make himself believe that he is acting in a proper, and, even, in a religions spirit, does not scruple to introduce one of the most solemn of religious phrases.

My master hath spared - this Syrian - He has neither taken any thing from him for himself, nor permitted him to give any thing to me.

But Gehazi the servant of Elisha the man of God said,.... Within himself, observing what had passed:

behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: he speaks contemptibly of Naaman, as an alien from the commonwealth of Israel, and reproaches his master for letting him go free, without paying for his cure; when he thought he should have taken what he brought and offered, and given it to needy Israelites, and especially to the sons of the prophets, that wanted it; and perhaps it mostly disturbed him, that he had no share of it himself:

but, as the Lord liveth, I will run after him, and take somewhat of him; the word for "somewhat", wanting a letter usually in it, is what is sometimes used for a blot; and Jarchi observes, that Gehazi taking something from Naaman, was a blot unto him, and indeed such an one that he could not wipe off.

Punishment of Gehazi. - 2 Kings 5:20-22. When Naaman had gone a stretch of the way (ארץ כּברת, 2 Kings 5:19; see at Genesis 35:16), there arose in Gehazi, the servant of Elisha, the desire for a portion of the presents of the Syrian which his master had refused (אם כּי יי חי, as truly as Jehovah liveth, assuredly I run after him; אם כּי as in 1 Samuel 25:34). He therefore hastened after him; and as Naaman no sooner saw Gehazi running after him than he sprang quickly down from his chariot in reverential gratitude to the prophet (יפּל as in Genesis 24:64), he asked in the name of Elisha for a talent of silver and two changes of raiment, professedly for two poor pupils of the prophets, who had come to the prophet from Mount Ephraim.

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.

5:20 Gehazi - One would expect Elisha's servant should have been a saint: but we find him far otherwise. The best men, the best ministers, have often had those about them, that were their grief and shame. This Syrian - A stranger, and one of that nation who are the implacable enemies of God's people. As the Lord - He swears, that he might have some pretence for the action to which he had bound himself by his oath; not considering, that to swear to do any wicked action, is so far from excusing it, that it makes it much worse.

2Ki 5:20-27. Gehazi, by a Lie, Obtains a Present, but Is Smitten with Leprosy.

20-25. I will run after him, and take somewhat of him-The respectful courtesy to Elisha, shown in the person of his servant, and the open-handed liberality of his gifts, attest the fulness of Naaman's gratitude; while the lie-the artful management is dismissing the bearers of the treasure, and the deceitful appearance before his master, as if he had not left the house-give a most unfavorable impression of Gehazi's character.

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.