2 Kings 5:18-19 In this thing the LORD pardon your servant, that when my master goes into the house of Rimmon to worship there, and he leans on my hand… Some suppose that Naaman referred to the past; that when he said, "In this thing the Lord pardon thy servant," he entreated forgiveness of what he now saw was criminal; and that when the prophet answered, "Go in peace," he announced the pardon entreated; but to this view of the case there is a serious objection. To avoid it, therefore, others conclude, and with them I fully concur, that Naaman spoke prospectively, and that the prophet, aware of Naaman's conviction, that bowing with the king in the house of Rimmon was wrong, left it to produce its effect; assured, that by the grace of God, he would soon see that idolatry must be totally abandoned, and that he who would serve God acceptably, must abstain from the appearance, as well as the reality of evil. Incorrect views of the evil of sin are, however, still entertained by those whose minds are altogether unenlightened; or only, as was most probably the case with Naaman, partially illuminated. Every attempt to extenuate sin discovers great depravity. You do not proceed thus as to trespasses against yourselves and society. Does a man take away, without authority, a part of your property? You do not call it a mistake, or a misappropriation, but a theft. Yes, in such cases you are sagacious in discerning, and inexorable in judging; you make no allowance for the suddenness of surprise, or the power of temptation; a single failure convinces you of the absence of moral principle, and is deemed sufficient to blast the reputation — to destroy the character of him who discovers it. But, I ask, are you thus eagle-eyed, jealous, and rigorous, as to sins against God? Let the expressions current among us furnish a reply. Is a man proud? He is said to maintain his proper dignity. Is he full of wrath? It is said, the things he suffered were enough to make him angry. Is he profane? It is said, he has contracted an unfortunate habit. Does he eat and drink to excess? It is said, he lives rather too freely. I. THAT MANY ACTS WHICH MEN ACCOUNT LITTLE, HAVE BEEN VISITED WITH SIGNAL EXPRESSIONS OF GOD'S DISPLEASURE. Why, for instance, were Ananias and Sapphira struck dead? It was in each case for a single act of equivocation! Why was a prophet devoured by a lion? because he yielded to the solicitations of another prophet, to eat and drink, instead of pursuing his way? Why were forty-two young persons torn in pieces by bears? because they mocked Elisha! Why was an Israelite stoned to death? because he gathered sticks on the Sabbath Day! II. TO ASSIGN SOME REASONS FOR THE DIVINE PROCEDURE. And be it remarked, 1. That an act in itself inconsiderable, may indicate the existing state of feeling as clearly as one that is more palpable. As the motion of a leaf shows the quarter from which the wind blows, as certainly as the agitated branches of an oak, so you may gather any one's dislike, though he does not strike you, or abuse you, or attempt insidiously to destroy your reputation. 2. That a sinful act is not isolated and alone, but is commonly the commencement of a series of iniquities. So it is in reference to the individual. "Sins," says Henry, "are like circles in the water, when a stone is thrown in; one produces another." Gehazi committed the sin of avarice, — this urged to the sin of fraud; and the sin of fraud prepared for the sin of falsehood. Cain cherished the sin of unbelief, — this gave rise to the sin of anger; and the sin of anger issued in the sin of murder. One leak may sink a vessel; — one spark may explode a fortress; — one wound may kill the body; — one lust may damn the soul! 3. That every sin is inimical to the character and government of God. A common and sound principle of judgment has determined that the guilt of an act depends, in part, on the object at which it is aimed. To strike a beast wantonly is inhuman — to strike a father is parricidal — to strike a king is traitorous, and, by the consent of nations, merits death. "Against thee, O Lord, against thee only have I sinned, and done this evil in thy sight." III. TO TRACE THE BEARINGS OF THIS SUBJECT ON OUR KNOWLEDGE AND PRACTICE. 1. The subject casts a revealing light on the future punishment of the wicked. 2. The subject urges on us faith in Christ, and habitual dependence on Divine influence. 3. The subject demands the cultivation of Christian delicacy. This is easily distinguished from hypocritical scrupulosity; the one regards great things, the other all things the one is accompanied by bitterness, the other by kindness of spirit; the one is merely public, the other is secret also; the one is transient and occasional, the other regular and habitual. IV. This subject should stimulate us to THE EMPLOYMENT OF EVERY COUNTERACTIVE AND EVERY PREVENTIVE OF SIN. Some of you are in possession of means of usefulness, which God has greatly owned and blessed. As heads of families, walk before your households with a perfect heart, and "train up your children in the nurture and admonition of the Lord." As teachers of the young, aim diligently and devoutly to lead them to Him, who "gathers the lambs with his arm, and carries them in his bosom." As visitors of the ignorant, — the poor, — the destitute, show with affection, faithfulness, and zeal, how they may become "rich in faith, and heirs of the kingdom of heaven." And consecrating your time, your talents, your property, your influence, to the cause of God, go forward, until the curse shall be removed, and "righteousness and praise spring forth before all nations." (C. Williams.) Parallel Verses KJV: In this thing the LORD pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing. |
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