178. 2KI 5:10-19. NAAMAN’S CURE

2Ki_5:10-19. Naaman’s Cure

2Ki_5:10-19.

In the previous sketch we founded a number of observations upon the previous part of this narrative. We now have to do particularly with the cure itself. Observe,

I. The Remedy was symbolical.

It cannot be supposed that the washing in Jordan was calculated to remove so foul and obstinate a disease as that of leprosy. The remedy was designed to teach the impurity of the disease. The importance and value of cleanness. And to be the external sign of that restoring influence which God employed in the removal of the malady. It was also intended to show the power of the God of Israel, who by so simple a means could produce such important effects.

II. The Remedy was exceedingly easy and simple

It was just "wash and be clean." Nothing profound or mysterious in it. Nothing pompous or expensive. Nothing tedious or painful. An emblem of the mode in which many of Christ’s miracles were wrought. "He anointed the eyes with spittle," &c. "He spake, and it was done." Yea, his garment being touched virtue went out of him. What goodness and condescension is displayed in the simplicity of means provided for our happiness!

III. The Remedy to Naaman was exceedingly offensive.

He was offended. Because,

1. It was contrary to his own preconceived opinion.

"I thought he would have come out to me," &c. ver. 11.

He had anticipated a certain mode of recovery, and he was deeply disappointed.

2. It was too plain and humble.

He expected the prophet would have displayed more respect, and have been more pompous, and would have put his hand over the place, &c. Instead of this a simple message was sent, "Wash and be clean."

3. It was too national.

First, he was offended as a man, because he was not cured in the way his reason had supposed. Then he was offended as a rich man, because he had not greater honor conferred upon him by the prophet. And now he was offended as a Syrian; if water could restore him, why not wash in Abana and Pharpar, rivers of his own country, &c. So he turned and went away in a rage. His servants however reasoned with him, and counselled him, and so at last he renounced his folly and pride, and obeyed the man of God. He went down and dipped himself seven times in Jordan, &c.

IV. The Remedy was effectual.

His flesh came again as soft and clean as the flesh of a little child. Hence we see, his recovery was immediate and complete.

V. His Restoration produced a decidedly happy Change of Mind.

1. He gave God the glory.

"Behold, now I know there is no God in all the earth, but the God of Israel!" He renounced his attachment and profession of idolatry.

2. He was grateful to the prophet "I pray thee, take a blessing of thy servant."

3. He displayed great tenderness of conscience.

He resolved to worship no god but the God of Israel; and he referred to the prophet a case of conscience as to what he should do when he attended in his official character, the king, his master, into the temple of Rimmon. See ver. 17, 18.

Application

1. Naaman is a striking emblem of the sinner. Afflicted with spiritual leprosy. Helpless’97wretched’97perishing, and beyond the power of recovery by human aid.

2. God has provided a blessed remedy for sinners, the fountain of Messiah’s blood. A remedy simple, easy, and in every case efficient. It must, however, be applied. We must come to it. And personally, by cordial faith, "wash and be clean."

3. This remedy is invariably sufficient. None too vile. Too aged. Too unworthy. It cleanses all who use it, and it cleanses from all sin.

4. All who despise this remedy, must of necessity perish. How foolish’97how ungrateful’97how ruinous, to despise it! Urge upon all, the necessity of an immediate, hearty, and cordial application.

Autor: JABEZ BURNS