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ELISHA HEALING THE SPRING WITH A CRUSE OF SALT
THE miracles recorded in the Old Testament are replete with most important instruction. Many of them are typical; such as, the deliverance of the first-born through the blood of the paschal lamb; the passage of Israel through the Red Sea; the guidance of them by the pillar and the cloud; their supplies of manna from the clouds, and of water from the rock; their healing by the brasen serpent; and many others. Some, which were not strictly types, were of an emblematical nature, and well calculated to convey instruction beyond the mere exhibition of power or grace contained in them. Amongst these may be ranked the miracle which is recorded in my text. It cannot properly be considered as a type; yet, I think, it may well afford occasion for the following observations. I would observe then,
I. That there is no evil so great, but God is both able and willing to remove it—
The evil experienced at Jericho was great—
[I do not conceive that the water had originally been bad, or the ground barren: but that God had sent a curse both upon the one and the other, on account of the wickedness of those who had rebuilt the city, in direct opposition to his recorded will. Joshua having destroyed the city, had declared that the man who should presume to rebuild it should lay the foundation in the death of his first-born, and put up the gates with the loss of his youngest son. And till the days of Ahab, no one had dared to contravene the will of God respecting it. But at last Hiel, the Bethelite, presumed to restore the city: and on him had been executed the very curse denounced by Joshua [Note: Compare Jos_6:26 with 1Ki_16:34.]. At that time I suppose that the water and the ground were cursed by God, agreeably to what he had threatened by Moses [Note: Deu_28:2-4; Deu_28:11; Deu_28:15-18.]: so that in that instance was fulfilled what David has spoken, “He turneth a fruitful land into barrenness, for the wickedness of them that dwell therein [Note: Psa_107:34.].” And certainly the beauty of the situation could but ill repay the loss sustained by the infliction of this curse. But, as the miracle shews us, God was both able and willing to remove the evil, when he was applied unto in the exercise of faith.]
But have not we far greater evils to be removed?
[Behold what has been inflicted on mankind on account of sin. How dead are the souls of men, which, at their first creation, were as living springs of all that was good! Behold, too, how barren are their lives in respect of all the fruits of righteousness, which originally, when in Paradise, were produced by them! True, indeed, there is somewhat of man’s primeval beauty still adhering to him: and if we had respect only to his faculties, as compared with all other parts of the terrestrial creation, we should say of him, “Behold how beautiful he is, as my lord seeth!” But, “his heart, alas! from whence are the issues of life,” is become “deceitful above all things, and desperately wicked [Note: Jer_17:9.];” yea, “it is full of evil [Note: Ecc_9:3.],” and “out of it proceed all manner of abominations [Note: Mar_7:21-23].” As to any thing truly spiritual, it is a perfect desert; so barren, that not one “just work, or one good counsel, or one holy desire,” is produced by it. And to what a vast extent are these evils felt! Not only those who are in immediate contact with us, but the whole world, feel the bitter consequences of the change that has taken place in us, and of the curse that has been inflicted on us: and, if a remedy be not applied, the sad effects will be continued to all eternity.
And can these evils be removed? Yes, and shall be, if only we apply to God in prayer and faith.]
But in this miracle we further see,
II. That there are no means so weak, but God can render them effectual to the desired end—
How utterly inadequate were the means by which this miracle was wrought!
[There was no power in salt to render the water sweet, or the ground fertile: or, if there had been any suitableness in the means to the end, what could a single cruse of salt have effected, in a spring of water, and in all the adjacent land? and why must it be brought in a new cruse, rather than in one which had been used? It is plain that these means were no more than the erecting of a brasen serpent to heal the wounded Israelites, or than our Lord’s making clay of spittle to restore to sight a man that had been born blind [Note: Joh_9:6.].]
Nor are the means which we use for the conversion of the world at all more adequate to the end proposed—
[How is it that we attempt to operate on men, so as to sanctify their hearts and lives? It is by the simple preaching of the Gospel to them; or, as the Apostle expresses it, “by the foolishness of preaching [Note: 1Co_1:21.].” How little this can effect, may be seen in the ministry of the Prophets, and Apostles, and even of our blessed Lord himself. To few, comparatively, was the word accompanied with any saving power.
“Neither Paul was any thing, nor Apollos any thing:” whatever was done through their instrumentality could, if God had so pleased, been as easily effected without them, as with them. So at this day, what is any minister, but “a voice crying in the wilderness?” Yet, when God is pleased to make the word effectual, the dead are quickened, and the bond-slaves of Satan are sanctified unto the Lord. Behold, on the day of Pentecost, what a change was wrought by one single discourse, delivered by a poor illiterate fisherman! Methinks, as to any intrinsic power to produce the miracle which was wrought that day, the cruse of salt was on a par with the sermon of the Apostle. And it is no little encouragement to us to know, that no weakness of ours will be any bar to the efficacy of our ministrations, if only God be pleased to work by us: for he “has committed his treasure to earthen vessels, on purpose that the excellency of the power may be seen to be of God, and not of us [Note: 2Co_4:7.].”]
It is certain, too,
III. That there is no benefit so great, but God will confer it through the ministry of his faithful servants—
What a rich benefit was that conferred by the hands of Elisha!
[We, who are accustomed to drink of wholesome springs, and to eat in rich abundance the fruits of the land, have very little conception how great a benefit God at this time bestowed on Jericho. There was from that time no more death in the water, or barrenness in the land. Even after the destruction of Jerusalem by the Romans, the spring continued both abundant and salubrious, as the Jewish historian informs us; yea, and to this very hour it so remains, as modern travellers have attested.]
But what was that benefit, in comparison of the blessings conferred on us by the Gospel?
[The blessings of salvation itself are imparted to us by the preaching, the simple preaching, of Christ crucified. Who can estimate this benefit? Think of a new heart being given to us, and a new spirit renewed within us. Think of the whole life and conversation as so changed, that in the place of the brier grows up the fir-tree, and instead of the thorn grows up the myrtle-tree, and all the fruits of righteousness abound to the praise and glory of God. Yet shall this be wrought through the ministry of the word, in every place, and in every heart, where the Gospel is faithfully administered, and humbly received. Yes, it is not to one town or country that this mercy shall be vouchsafed, but to every country under heaven, where the Gospel comes: nor shall the benefits be continued only through the contracted span of this life, but through the endless ages of eternity. Not that it is to be expected to any great extent, except through the intervention of his ministers: for he delights to honour his own ordinances, and his own servants, whom he has sent to minister his blessings to mankind. He might have healed the springs of Jericho, without either the use of salt, or the agency of Elisha: and so he may impart salvation to men without the ministry of a preached Gospel: but it is only in the use of his appointed means that we are authorized to expect his proffered blessings. Nevertheless, if we use the appointed means in faith, we may expect, from the abundance of his mercy, every benefit which our souls can desire.]
Address those who feel their need of God’s merciful intervention—
[The men of Jericho had neglected to avail themselves of the presence of Elijah, who was now for ever withdrawn from them: and it was only through the unforeseen circumstance of Elisha waiting for the return of the men who had been sent to search for Elijah, that he was detained there a few days. Now, therefore, they seize the opportunity afforded them, and beseech his intercession with the Deity in their behalf: and thus they obtain the benefit which they so greatly needed.
Beloved Brethren, think how many opportunities you have lost of obtaining salvation to your own souls — — — But, blessed be God! the word of the Gospel yet sounds in your ears, and God is at this moment waiting to confer on you all the blessings both of grace and glory. But how long the advantages you now enjoy may be continued to you, or you be continued to possess them, God alone knows. Methinks what our Lord said to his hearers may now be addressed to you; “A little while is the light with you: walk while ye have the light, lest darkness come upon you. While ye have the light, believe in the light, that ye may be the children of light [Note: Joh_12:35-36.].” And who can tell what benefits may accrue to distant ages, if you yourselves obtain these blessings to your souls? — — —
To those, especially, who are now before me, I would say, Cry mightily to God that the cruse of salt may be cast into this fountain, from whence so many streams are issuing [Note: The University.]; that being rendered salubrious, they may fertilize this whole land, and be the means of diffusing life and salvation to the remotest corners of the globe.]