Jeremiah 8:22

‘THE BALM OF GILEAD’

‘Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of My people recovered?’

Jeremiah 8:22

It is wonderful what a parallel of the sacred, and the divine, and the eternal underlies the whole creation.

Now both in the physical and the moral world, it has been God’s law—not so much to prevent the existence of evil, as always to provide a sure and abiding remedy for all the evil which exists.

It was so when sin came into the world, and all creation fell.

‘Gilead’ was a large tract of country to the east of the Jordan; with a mountain called ‘the mountain of Gilead’ rising nearly 3000 feet above the level of the valley of the river. In the early times it was the sojourning place of different flocks; and it was especially noted for its balsam tree; the ‘balm’ from which was well known for its saving and healing properties. It was often applied to sores.

As was natural, the character of the produce of the country attracted scientific men, and made it the abode of many physicians. Hence the question, almost ironically—strongly involving an affirmative—‘Is there no balm in Gilead; is there no physician there?’

But Jeremiah, or rather God speaking by Jeremiah, evidently used the words in a metaphorical sense, and addressing the sinful and afflicted people of God refers to a Divine Presence, and a supernatural power and wisdom; and argues with them and remonstrates with them as to why they should continue so afflicted and so distressed when there is such a provision which would effect an aid and cure. ‘Is there no balm in Gilead; is there no physician there? Why then is not the health of the daughter of My people recovered?’

I. Now, even in this sense, referring it to bodily complaints, physical pains, may we not accept the word as belonging to all sick and sorrowing ones?—Would God have sent that disease or painful trial without providing something to meet the case—its antidote? Isn’t God the Great Healer, and has He not all means at His command, holding the very issues of life and death in His hand? Shouldn’t both patient and doctor alike recognise and remember this? Be it the loss of health, and the anguish which it may bring ever so great, it has its object, it has its voice, which should never be forgotten.

Then why do we not in all our sickness and sufferings go more straight to God? Pray to God, look to God, trust in God, Who Himself has so curiously and so wondrously made us, and knows and remembers all our frames, and Who has Himself given to all nature its secret virtues, and to man all his skill.

Go first, go last, go always to God, and let everything else be secondary—secondary, as an instrument in His hands.

I would that all doctors and all surgeons would always recognise themselves as what they are in their true characters—God’s servants, sent by God, used by God, depending upon God: to work God’s work to God’s glory. Would so many then have to cry, ‘Why is not the health of the daughter of My people recovered?’

Let me say, even upon human grounds, by natural cause and effect—as I have seen thousands of times and know well—there is no medicine in all the world so good and so effectual as peace of mind. And who is to give that quietness of mind, but God only?

II. But I have to look at a deeper and more important meaning attaching to the words.—There are worse diseases than the ills of the body, and there are better recoveries than the restoration of physical health. Christ, while He was upon earth, twice called Himself a Physician, a Physician of the soul! All sin is a disease. You may trace the resemblance. It is infectious, and it comes by contact. It has its degrees; it spreads and increases. But it has its own appointed antidotes and remedies. It may be prevented, or alleviated, or removed. Its course is subject to a law of progress or regress. If permitted, it kills, but taken hold of in time it may be cured.

Now, from this disease of sin every one suffers. Nay, more, every one has the disease. The whole world is a leper-house, and every church is a hospital.

The text positively says that there is One, that there is a Curer; and we know that Physician is infallible. The progress may be very slow, but the result is sure.

At this moment, in this church, there is the Great Physician. More, more than the words represent, He is here to receive, to comfort, to restore, to heal every sick soul. Then why, why is any soul uncured? Why does any soul die? Why is any soul unhappy? Why, why? ‘Is there no balm in Gilead; is there no physician there? Why then is not the health of the daughter of My people recovered?’ Why are you unhappy? Why? Because you do not believe in Him. You do not really and fully believe it.

There may be some one saying, ‘But the discipline—I am afraid of the discipline!’ It has been a dreadful discipline which could not cure the soul! But listen to the exact word. He does not propose long confinement, or the bitter draught, but ‘ balm’—‘Is there no balm in Gilead?’

The ‘balm’ of forgiveness, the ‘balm’ of a man quite at peace, the ‘balm’ of a loving smile, the ‘balm’ of the tenderness of the Tenderest One in the universe—‘Balm,’ only balm, ‘balm’ will do it.

And yet the cry still goes forth, and which of you hears it: ‘Is there no balm in Gilead; is there no physician there? Why then is not the health of the daughter of My people recovered?’

Will no poor, sick, dying soul come and be healed? Come, my daughter; come, my son; take the ‘balm,’ and you will be quite well!

—Rev. Jas. Vaughan.