03.45. The Journey to Jericho

The Journey to Jericho

Elisha’s messenger arrives in Samaria, hastens to the palace, and discharges his commission. Jehoram receives the communication with pleasure. It relieves him from a secret embarrassment, and he therefore readily endures the pungency of Elisha’s words. He causes the sick commander to be informed, that in Jericho there dwells a prophet to whom he might repair. No guide-post ever imparted more welcome information to a bewildered traveller. Naaman’s joy must have been indescribable. The message surely sounded to him like the oars of an approaching boat to a shipwrecked mariner; like the voice of help to one who has fallen into a deep pit. "Yes," would he recollect, "it was of a prophet that the little maid in Damascus spoke!" and his sensations at this moment would resemble those of the eastern sages, when, on issuing from the gate of Jerusalem, they beheld themselves still guided by the star which was to conduct them to the object of their desires and expectations. His cheering prospects, which had been so obscured and clouded, would assume at this happy intelligence their former freshness, and his confidence of recovery would be now more ardent and consoling than before.

If God send us forth, and guide us on our way, let the direction seem ever so strange and bewildering, we cannot but reach in safety the place of our destination. A hundred times will our prospects darken before us and around us, but a hundred times will they re-open with increased brightness. A hundred times will our hopes appear to have expired, but as often will they revive, and brighten up with fresh gatherings of glory. And having finally overcome the difficulties of the wilderness, ye shall serve God in his holy mountain; and then will the confession of Joshua be ours, "There failed not aught of any good thing which the Lord had spoken" concerning us, Joshua 21:45.

Naaman had no sooner received the welcome tidings of Elisha’s message, than his retinue was immediately on the move. His camels and horses were harnessed in haste, the chariots were led forth, and the splendid eastern procession, now departing, through the streets of Samaria, was once more the attraction and renewed talk of its inhabitants, many of whom perhaps expressed their doubts whether the prophet would heal him. Naaman trusts that he will; and probably he never returned from the victorious battle-field with half the interest with which he now advanced towards Jericho. The distance was speedily overcome, nor was Naaman long in discovering the humble abode of the prophet; for surely there could not be a child in Jericho that had not heard of Elisha, or that did not mention his name with veneration and love. His memorable miracle of healing the waters was enough to acquire him the gratitude of the whole city. As Naaman proceeded towards the prophet’s dwelling, he was likely to be greeted with many a joyful assurance, that if he came to seek from the man of God the cure of his disease, he had not undertaken such a journey in vain. Surely his feelings of impatience to gain an interview with this wonderful man would be very great. At length the chariot stops before a lowly habitation, which is pointed out to him as that of the prophet. But was this the residence of the man who was to do him a service, which he had sought in vain from all the world, from all the most distinguished physicians and priests both far and near? Little probably had Naaman learned that power may be clothed in the simplest attire, and that it is only emptiness or impotency that needs to decorate itself with pomp and parade. There were also many other things with which he was equally unacquainted; but they will gradually come under his observation, and will accomplish a strange revolution in his mind. If the meanness of Elisha’s dwelling had alarmed the pride of Naaman, his extraordinary reception proved to him in the highest degree vexatious and offensive. The noble leper had doubtless imagined, that the moment his splendid equipage should halt at that humble door, the prophet would be out to receive him, and submissively tender him the offer of his services. But everything turned out differently from what the hero had expected, and contrary to the style and manners of his country. The prophet was well aware, what person was waiting at his gate, but was not the least elated by it. Yet, as if the communication made to him had respected the most ordinary and unimportant event, he remained undisturbed in his humble dwelling. All he did was to send a servant, probably Gehazi, briefly to inform Naaman what he must do in order to be cleansed of his plague. This procedure appears the more extraordinary in Elisha, because everything like haughtiness and reserve was altogether foreign to his character and his calling as a representative of Divine grace and goodness. But Elisha was perfectly master of what he did, and his whole proceeding, though in appearance indicating self-sufficiency, and even pride, only attested a high degree of spiritual wisdom and prudence in the service of the Lord his God. The noble stranger was, at the very outset, to be made to feel that he had not now to do with a Syrian magician or an idolatrous priest, but with the servant of a Majesty which has no respect for persons, and in whose presence all human conceptions of great and small, high and low, dwindle into nothing. He had to learn that the distinctions which very properly exist in this world, are as nothing in the eyes of Him, before whom all alike are sinners, devoid of that glory which alone has merit in His sight; that splendid rank and high sounding titles, though justly numbered among the things that give importance to dust and ashes, are but as a vapour in the estimation of Him, neither constitute any claim to Divine favor; that he must not therefore expect to be regarded of God as superior to the meanest, but be contented to accept the help of Jehovah, simply on the ground that he is a God of mercy to miserable sinners. Of this and similar truths Elisha doubtless wished, in the most impressive manner, to convince his noble guest; and therefore it is that we see him, with holy self-denial, laying aside his obliging affability, and assuming a demeanor towards the stranger which seemed rather to say, "Draw not nigh hither, put off thy shoes from off thy feet!" which was characteristic less of the mild benignity, than of the dazzling majesty of Him whom the prophet was called to represent among men. But in how estimable a light does the man of God appear on that very account! Can all the preachers of the gospel in modern times venture to survey themselves in this living mirror? Alas! how frequently does pastoral deportment in the present day seem to justify the supposition, that the Lord, whose interpreters and representatives we are, judgeth "with man’s judgment;" that He has given a preference to rank, station, and wealth; and that he stands nearer to the noble, the dignified, and wealthy, than to those of low degree. But, in truth, the ministers of Christ in general, are now too little regarded by themselves or by others as the representatives of Jehovah and of His mind. And this is the well-merited reward of our love of worldly pre-eminence. Even those, in whose presence we lower the standard of truth with obsequious pusillanimity, despise us in their hearts, much as they may value and compliment us as "well-bred" and "gentlemanly." Oh may the "Lord of all" mercifully interpose to restrain this contemptible spirit on the part of his poor servants, and to establish them on the foundation of the apostles and prophets, from whence the fascinations of dignity and rank would be viewed as a vapor!

Doubtless there was nothing that Elisha more fervently desired than that it might be granted him to place what we may call the beggar’s staff in the hands of his noble visitant. Neither could this desire be prompted by any other motive than love itself; for he was perfectly acquainted with the promise in Psalms 72:1-20, in which the Lord engages to answer the cry of the poor and needy. Oh blessed state of poverty and need, contradictory as such an exclamation may sound! For though every one is poor by nature, yet it is not every one that knows it, or desires to know it. For very few are humble enough to live habitually by grace; to rest habitually on the merits of another; to be led along by the hand of Divine mercy. Pride and self-love are our greatest obstacles. Poor and needy as we are, we are not easily made sensible of our real condition. Providence may visit us with chastisements, and misfortune upon misfortune may come upon us, but we are often more ready to repine and despond, than to imagine that such visitations are "for our profit" and improvement; and how often do we still remain unhumbled under them! Instruction, education, example, correction, and punishment, may do much for man, but they can never make him truly humble in spirit. A whole array of Scripture passages, exhortations, and philosophical evidences of transgressions, judgments, calamities, and I know not what besides, will of themselves produce no effect to the purpose. He will often rather break than bend. The change so devoutly to be wished is the work alone of Him who "giveth repentance unto Israel." And to be clothed with this humility of spirit is better than to be arrayed in princely garments. But how is it effected? Sometimes by alarming convictions of the strictness, extent, and spirituality of the Divine law. Hereby the man becomes sensible that his quantum of supposed virtue falls far short of what he is bound to pay. He therefore forms resolutions and purposes of amendment; for he is now awfully persuaded that the Divine commandments must be kept! that without obedience there is no holiness, and that without holiness there is no happiness. But, alas! the more earnestly he endeavors after all this, in his own strength, the more overwhelming are his discouragements. For experience now teaches him that he is retrograding instead of advancing; that he sinks deeper every day, becomes poorer instead of richer, and accumulates debts instead of discharging them. His awful apprehensions are increased; he renews his exertions; but repeated shortcomings confirm his conviction that he is bankrupt; that he has nothing wherewith to pay. Yet he hears the gospel of peace proclaiming, "Believe on the Lord Jesus Christ, and thou shalt be saved." He hears the simple message of the cross, and a beam of hope pierces the gloom of his despondency. He sees himself cast upon Christ as his only hope; and at length he falls down, and humbles himself before the throne of grace. The consciousness of being a helpless sinner, and that there is salvation only through the precious blood of Christ, is now that beggar’sstaff in his hand which God alone can give. This humble state of mind cannot long remain concealed from the world. It is a spectacle of joy in the presence of the angels of God; and it becomes a spectacle of wonder and praise, as also of reproach and scorn, to men. To real Christians it is an unspeakable joy that another brother is born to them, that their Lord still works mightily, that his Spirit breathes upon the dry bones, and that his kingdom prospers. The angels again rejoice that their King displays more and more the exceeding riches of his grace, and that they can thus welcome another fellow-heir of glory. In the Scriptures we nowhere read that there is "joy in heaven" over men’s acquirement of gold, or nobility, or splendid appointments, or crowns of worldly praise. But the humility and change of mind of which we speak, are an occasion of joy to the whole kingdom of God; while the devil only, and his agents, are abashed at the sight; a glorious testimony to the value of Christian humility. But it is not others only to whom it is the occasion of joy. The subject of it himself soon feels the comfort that attends it; and irksome and revolting as he thought it beforehand, it is now his welcome element. For it is the very element of heaven; the element of benevolence and love. And as God’s children kindly welcome him as a brother, so God himself regards him as no more a slave, but a son. He bids him to "be careful for nothing," but to "cast all his care on Him who careth for him." He assures him of His everlasting love; and that He will never leave him, nor forsake him. Here then is the true honor; here are "the true riches;" here alone is happiness. Little as it is thought of by the world, all the true nobility that the world ever knew have been characterized and distinguished thereby. Abraham, and a train of successive prophets, and the apostles have been clothed with it. The best fathers of the church, and the best reformers, were most remarkable for it, and "counted it all joy." And shall not we highly prize and seek after that which will rank us in the same class with them? Of what real value to me are all other distinctions, however imposing? These may any day belong to traitors and infidels, and they perish with the using. Not so that clothing of humility, which is never put on by the ungodly. With this beggar’s staff we may courageously pursue our path to heaven, where it will become as a palm of victory in our hands. What multiplied motives have we for not being ashamed of it here! But we are not beggars at thy door, thou miserable world! From thee we desire nothing. Keep what thou hast. Thy poverty can afford us no pleasure. We prostrate ourselves before another gate; and oh, how great and glorious are the benefits we there receive! "as having nothing, and yet possessing all things." To those to whom it was once said, "Thou art wretched, and miserable, and poor, and blind, and naked," it is now said, "All things are yours."