Luke 4:27

And there were many lepers in Israel under Elisha the prophet, and none of them were cleansed, except Naaman the Syrian. Because the story is well-known, it is necessary to disclose a few things about the mystery. And thus Naaman the Syrian, who is interpreted …

For Naaman, which means beautiful, represents the Gentile people, who is ordered to be washed seven times, because that baptism saves which the seven-fold Spirit renews. His flesh after washing began to appear as a child's, because grace like a mother begets all to one childhood, or because he is conformed to Christ, of whom it is said, Unto us a Child is born. (Isa. 9:6.)

Another example for the confirmation of the aforesaid concerning Elisha is introduced, when he says: And many lepers were in Israel under Elisha the prophet: whence in 4 Kings 7 it is said that in the time of Elisha "four leprous men were near the …

And yet we do not find that Elisha cleansed them, no not for a reward of their service, and the good tidings they brought, but only the Syrian; for none besides had faith to apply himself to the prophet for a cure. Christ himself often met with greater faith among Gentiles than in Israel.

And many lepers were in Israel,....

26, 27. save . . . saving--"but only." (Compare Mr 13:32, Greek.) Sarepta--"Zarephath" (1Ki 17:9), a heathen village between Tyre and Sidon. (See Mr 7:24.) 28, 29. when they heard these things--these allusions to the heathen, just as afterwards with Paul (Ac 22:21, 22).

Three great lessons stand out on the face of this passage. Each deserves the close attention of all who desire spiritual wisdom. We learn for one thing — how apt men are to despise the highest privileges, when they are familiar with them. We see it in the conduct of the men of Nazareth, when they had heard the Lord Jesus preach. They could find no fault in His sermon. They could point to no inconsistency in His past life.

Three great lessons stand out on the face of this passage. Each deserves the close attention of all who desire spiritual wisdom. We learn for one thing — how apt men are to despise the highest privileges, when they are familiar with them. We see it in the conduct of the men of Nazareth, when they had heard the Lord Jesus preach. They could find no fault in His sermon. They could point to no inconsistency in His past life. But because the preacher had dwelt among them thirty years, and His face, and voice, and appearance were familiar to them — they would not receive His doctrine. They said to one another, "Is not this Joseph's son?" Is it possible that one so well-known as this man, can be the Christ? And they drew from our Lord's lips the solemn saying, "No prophet is accepted in his own country." We shall do well to remember this lesson, in the matter of ordinances and means of grace. We are always in danger of undervaluing them — when we have them in abundance. We are apt to think lightly of the privilege of an open Bible, a preached Gospel, and the liberty of meeting together for public worship. We grow up in the midst of these things, and are accustomed to have them without trouble. And the consequence is that we often hold them very cheap, and underrate the extent of our mercies. Let us take heed to our own heart, in the use of sacred things . As often as we may read the Bible — let us never read it without deep reverence. As often as we hear the name of Christ — let us never forget that He is the One Mediator, in whom is life. Even the manna that came down from Heaven was at length scorned by Israel, as "worthless food." (Numbers 21:5.) It is an evil day with our souls, when Christ is in the midst of us — and yet, because of our familiarity with His name, is lightly esteemed.

OUR Savior never sought popularity. His ministry was so attractive that thousands thronged to hear Him, glad to catch the accents of His instructive tongue, but He never for a moment sought to preach flesh-pleasing truths, neither did He keep back any Doctrine by which it might be feared that His hearers would be disgusted. On this occasion He was speaking to His own townsmen. The young Man who had left the place for a while and who, during His absence, had acquired great fame as a Teacher and Miracle-Worker, had come home and there was, naturally, much curiosity to hear Him. They supposed that He would make the town where He had been brought up, to be the chief place of His benedictions. They were His fellow townsmen, so surely they had some claim upon Him! But our Lord, knowing right well that if they really understood His teaching, they would not be pleased with it—and knowing that the blessings He came to bring were not such as they desired—at once dealt honestly with them and told them that Elisha did not heal the lepers in his own country, but one was healed who came from a foreign land. And He led them to infer that very likely He would do His greatest deeds of healing elsewhere than at Nazareth, that God might be pleased to bestow the richest supplies of His Grace upon heathens—upon Syrians—and not upon those who seemed to suppose that they had some right or claim to it. Our Lord, in fact, preached to these people the great Doctrine of Divine Sovereignty, the humbling Doctrine of Divine Election of which Paul wrote to the Romans, "He said to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

OUR Savior never sought popularity. His ministry was so attractive that thousands thronged to hear Him, glad to catch the accents of His instructive tongue, but He never for a moment sought to preach flesh-pleasing truths, neither did He keep back any Doctrine by which it might be feared that His hearers would be disgusted. On this occasion He was speaking to His own townsmen.

None of them was cleansed - This verse is to be understood as the 26th; for Naaman, being a Syrian, was no leper in Israel. The meaning of these verses is, God dispenses his benefits when, where, and to whom he pleases. No person can complain of his conduct in these respects, because no person deserves any good from his hand. God never punishes any but those who deserve it; but he blesses incessantly those who deserve it not. The reason is evident: justice depends on certain rules; but beneficence is free. Beneficence can bless both the good and the evil; justice can punish the latter only. Those who do not make this distinction must have a very confused notion of the conduct of Divine Providence among men.