The Carlisle independent., 1915-10-14

Read carefully the intervening Scripture following last Sundays les son to get the account of Elishas ae- tivities. There is recorded the story of the poisoned fountain (2:19-22). The 'hoodlum" gang (vv. 23, 24) which is a story for boys. Note: Elisha had nothing to do with the bears, nor does the record say that the bears killed the boys. Next the story of the Widows oil (4:1-D. Fi- nally, the suggestive stories of the Shunammite woman (vy. S-37), and the feeding of the prophets aLd the people (vv. 3S-44.
 Now we come to Elisha's most ia nous experience, that with Naaman of Damascus. This city is reputed to be the oldest in the world and is situated about 100 miles tair line) northeast of Samaria. This event probably oc- cured between 904 and SEA B. c.
 I. A Ministry in the Home, w. 1-7. Naaman had all that heart could wish, seemingly. Exalted, rich, a great man, honorable and successful in his undertakings, but he was a leper. AS such ne is type of the sinner. Leprosy begins practically in secret. is transmissible, may be ameliorated, but cannot be cured by man. In his home was one who knew the Lord, one who observed who loved as well as served. This maid was a true sery- ant. for she showed her master how to be rid of his malady. For all of his wealth Naaman was not happy. He knew and others would soon know his condition. His wife could not help him, and did not take the maids mes sage to him. Perhaps she did not rightly value it. But there was CO operation in that household evidently. for one went in and told his lord" (v. A. There was also cooperation between the home and the govern ment, for the king of Syria sent let ter to the king of Israel (v. 5. The strength of any nation is in propor- tion to the strength. unity and by atty of it's homes. It is also in pro portion to the care and interest which that government takes in it's homes.
 II. A Ministering Prophet (vv. 8-14). The king of Syria thought he could buy everything including the desired cure tvV. 5, 61. His letter brought great consternatiop to lsraels king probably Jehoram. The value of the gifts presented, perhaps over S100,000, revealed the urgency of the case. But there was one in Israel who was not disturbed, for he knew more fully the power of Jehovah. Elisha is type of Christ who offers not only to all lepers but to every unfortunate one rest" (Matt. 11:28-30). Elisha re- sponded to the need of the nation (v. S), as well as to the need of Naaman the leper. when he volun- teered to become the champion of Je- hoyah (v. D.
 The prince came, however. filled with a sense of his importance and his pride stood in the way of his re- lief, hence the manner of Elisha 8 treatment. Waiting thus before the prophets door Naaman is a type of the great of this earth who shall yet bow before Gods people (Isa. 60:1-31 and before his Son Phil. 2'19). Bv human arguments Naaman was right (v 12) and his rage was justified, but he must learn that as a suppliant ne cannot dictate means nor methods. The rich and cultured sinner cannot select his own way of healing, nor be treated any differently than the poor and the ignorant The river Jordan is type of the judgment on sin. Sin must be judged by confession (Rom. 15:9, 1s). Sin must be renounced before we can be cleansed q Cor II: 51; I John 1:9). It was a slow, a patient, public process through which Naaman must pass. but such had been the development of leprosy In his life. God had judged sin on Calvary (Rom. 8:3; II Cor. 5:21; Gal. 3:13) and as Naaman went down in the Jordan he took, in figure, the sin ner's place, even as Jesus later took that place for us, tMatt 3:13-15). Though inclined to act the fool. yet Naaman wisely hardened to his serY- ant (v. 13) and obeyed the command of the prophet.
 His cure came because he obeyed Jehovah: (a) He heard of one who could cure (v. 3); (b) he believed (v. Al; (c) he forsook his own thoughts (y. ID; (d) he accepted Gods thoughts and methods fvv. 13, 1D; (e) he took the sinners place (vv. 10, 1D: tf) he became clean after his obedience (vv, IA, 15).
 There is evidence of great moral effect fin the life of Naaman following this experience (vv. 15-19).
 He became an open reflector of the heatnen e~ds and a professed follow CT of Jehovah when he returned to Damascus.
 As such ne became the ministering prince
 1T. The Ministering Prince. fD By pubic profession (see Rom 10:9. 10; Matt. 10 32l @, Ry a peculia- request which became great object lesson in Dana scIls f3l Rv new purpose oi