And he said, All is well. My master has sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray you, a talent of silver, and two changes of garments.
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EXPOSITORY (ENGLISH BIBLE)Even now.—Or, this moment, just.
Mount Ephraim.—The hill-country of Ephraim,or highlands of Ephraim, where Gilgal and Bethel were situate.
Changes of garments.—The same phrase as in 2Kings 5:5.2 Kings 2:1, at both of which there were "schools of the prophets," were situated on Mount Ephraim.
A talent of silver - A large demand in respect of the pretended occasion; but small compared with the amount which Naaman had pressed on the prophet 2 Kings 5:4. Gehazi had to balance between his own avarice, on the one hand, and the fear of raising suspicion on the other.
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.
my master hath sent me, saying, behold, even now there be come to me; just then, since he departed from him:
from Mount Ephraim two young men of the sons of the prophets: where perhaps was a school of them:
give them, I pray thee, a talent of silver, and two changes of garments: which, as it was a downright lie, so highly improbable that Elisha should ask so large a sum of money, with two changes of raiment, for two young scholars, see 2 Kings 5:5 and which Naaman, with a little reflection, might have seen through; but his heart was so filled with gratitude for the benefit received, that he was glad of an opportunity, at any rate, of showing respect to the prophet.And he said, All is well. My master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments.
EXEGETICAL (ORIGINAL LANGUAGES)22. My master hath sent me] Naaman would naturally rejoice at hearing that circumstances had wrought for an acceptance of the present, which for himself the prophet had refused.
from mount [R.V. the hill country of] Ephraim] The Gilgal mentioned in the previous chapter [2 Kings 4:38] seems to have been near the hill country of Ephraim. There, we know, there was a college of prophets, and in the neighbourhood may have been others. From all these centres the members would come to Elisha for counsel. Gehazi uses one of the probably common incidents of the prophet’s life to form the foundation for his deceit. The communities of prophets would naturally be poor, and few things were more likely than that they should reach Samaria in need both of money and clothing. The story was full of plausibility.
a talent of silver] Though a large sum to ask for as aid to the prophets, it would appear but little to the man who had brought ten times as much with him, in addition to six thousand shekels of gold. Hence he gives him twice what he asks, which Gehazi must have counted a wondrous gain.Verse 22. - And he said, All is well. Gehazi's reply was, "All is well." There has been no accident, no calamity - only a casual circumstance has caused a change in my master's wishes, which I am sent thus hurriedly to communicate to thee. My master hath sent me, saying, Behold, even now (i.e. just at this time) there be come to me from Mount Ephraim two young men of the sons of the prophets. The details are added to give a greater air of truthfulness to the story. Give them, I pray thee, a talent of silver, and two changes of garments; i.e. a change apiece, and a talent between them - rather a large sum in respect of the pretended occasion, but a trifle compared with the amount which Naaman had expected to expend (ver. 5), and probably very much less than he had recently pressed upon the prophet (ver. 16). Gehazi had to balance between his own greed on the one hand, and the fear of raising suspicion on the other. His story was altogether most plausible, and his demand prudently moderate. Genesis 33:11; 1 Samuel 25:27, etc.) from him, which the prophet, however, stedfastly refused, notwithstanding all his urging, that he might avoid all appearance of selfishness, by which the false prophets were actuated.
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