A BIBLICAL expression of special interest to Christian Scientists is "the man of God." These words did not mean so much to them until through the study of the writings of Mary Baker Eddy they obtained a better understanding of man in God's image and likeness. Indeed, it is impossible to study Mrs. Eddy's writings with any very great degree of the spirit of Truth and Love in which they are given, without feeling that to be a "man of God," and to deserve to be thought of as such, is a most worthy aim. The world needs the healing influence of God's idea, man; needs to see this man expressed among us. "The man of God"! How simple the words, and yet how full of meaning!
Moses, Samuel, Elijah, and Elisha are among those to whom was given this distinctive identification in the Bible. For centuries, readers of the Bible have been very willing to grant that these men and others mentioned in the Scriptures are entitled to this particular designation. At the same time, these readers have been equally willing to be just and merciful toward those of Biblical record who apparently were not able at all times to live and demonstrate the revealed truth about God and His creation, but whose holy purpose is freely conceded. All of those mentioned, and some others, displayed unusual spiritual sensibilities and performed works which can be properly attributed to divine power alone. It seems justifiable to conclude that the designation man of God" was used in their day not only as a term of endearment and respect for them and their sacred work, but also as one of reverence for God.
When Naaman sought healing of the king of Israel, it was not the world's false sense of man and power that was equal to the need. Elisha, "the man of God," knew what to do. Fair consideration of this demonstration by Elisha and Naaman, viewed consistently with Christ Jesus' life and works, leads to at least two very definite conclusions. One is that Elisha had to prove the truth in his own experience, so far as he understood it, or there would have been nothing to which the spiritual nature of Naaman could respond. The other conclusion is that Elisha proved the plain truth about Naaman. The truth which Elisha proved in his own life and in that of Naaman is that man is created superior to sin, disease, and death. How truly did the widow grasp the import of the healing of her son by Elijah when she said, "Now by this I know that thou art a man of God, and that the word of the Lord in thy mouth is truth." "
