CHAPTER
91
DIVINE
CHASTISEMENT
“For they disciplined us for a short
time as it seemed best to them, but he disciplines us for our good, that we may
share his holiness” (HEBREWS 12:10 ESV)
Would any Christian in his right
mind dare to pray, let me not be afflicted, no matter what good it should do
me? And if he were unwilling and afraid to pray thus, why should he murmur when
it so falls out? Alas, what a wide breach there is, usually, between our
praying and the rest of our conduct.
Again; if our rescuer dislocated our
shoulder when pulling us out of the water in which we were drowning, would we
be angry with him? Of course not! Then why fret against the Lord when He
afflicts the body in order to better the soul? If God takes away outward
comforts and fills us with inward peace, if he removes our worldly wealth but
imparts to us more of the true riches, then, instead of having ground for
complaint, we have an abundant cause for thanksgiving and praise. Then why
should I fear to enter the dark shaft of tribulation if persuaded that it leads
to the gold mines of spiritual experience.
In Scripture, afflictions are
compared to fire that purges away the dross
(1 Peter 1:7), to the fan which
drives away the chaff (Matthew 3:12), to a pruning-hook which cuts off superfluous
branches and makes more fruitful the others that remain (John 15:2), to physic
that purges away poisonous matter (Isaiah 27:9), to plowing and harrowing the ground
that it may be prepared to receive good seed (Jeremiah 4:3). Then why should we
be so upset when God is pleased to use the fire upon us in order to remove our
dross, to employ the fan so as to winnow away the chaff, to take the
pruning-hook to lop off the superfluities of our souls, to give us physic to
purge out our corruptions and filth, to drive the plow into us so as to break
up our fallow ground and to destroy the weeds which grow in our souls? Should
we not rather rejoice that He will not leave us alone in our carnality, but
rather fit us to become partakers of His holiness? A little child requires much
coaxing (at times, something more!) in order to make him take his medicine. He
may be very ill, and his mother may earnestly assure him that the unpleasant
potion will bring sure relief; but the little one cries out, “I cannot take it,
it is so nasty.” But adults, generally, need not have the doctor argue and
plead with them: they will swallow the bitterest remedy if convinced that it
will do them good. The application of this to spiritual matters is obvious.
Those Christians who are but spiritual babes, fret and fume when called upon to
endure Divine chastisement, knowing not the gains they will receive if it be
accepted in the right spirit. But those who have grown in grace, and become men
in Christ, who know that all things work together for good to them that love
God, and who have learned by experience the precious fruits which issue from
sanctified afflictions, accept from God the bitterest cup, and thank Him for
it. But alas, many of God’s people are but infants experimentally, and need much
coaxing to reconcile them to the cup of trial. Therefore is it needful to
present to our consideration one argument after another. Such is the case here
in Hebrews 12: if one line of reasoning does not suffice, perhaps another will.
The Christian is very skeptical and
takes much convincing. We have heard a person say to one who claims he has
done, or can do, some remarkable thing, “You must show me before I will
believe you.” Most of us are very much like that in connection with spiritual
things. Though the Scriptures assure us, again and again, that chastisement proceeds
from our Father’s love, and is designed for our good, yet we are slow, very
slow, to really believe it. Therefore does the apostle here proceed from one
consideration to another so as to assure the hearts and establish the faith of
his afflicted brethren upon this important subject. O that our hearts might be
so taught by the Spirit, our understandings so enlightened, our faith so
strengthened by Him, that we would be more grateful and increasingly thankful
for the merciful discipline of our Father. What a proof of His love is this,
that in His chastening of us, His object is to bring us nearer Himself and make
us more like His blessed Son. The more highly we prize health, the more willing
are we to take that which would cure our sickness; and the more we value
holiness (which is the health of our souls) the gladder shall we be for that
which is a means to increase the same in us. We are on a low plane of spiritual
experience, if we do nothing more than simply “bow” to God’s hand. Scripture
says,
“Giving thanks always, for all
things unto God and the Father in the name of our Lord Jesus Christ” (Ephesians
5:20); and again it exhorts us “Rejoice in the Lord always” (Philippians 4:4). We
are to “glory in tribulation” (Romans 5:3), and we shall when we perceive
more clearly and fully what blessed fruits are brought forth under the pruning
knife.
“…for they disciplined us for a time
as it seemed best to them, but he disciplines us for our good, that we may
share in his holiness” (Hebrews 12:10 ESV). This is a continuation of what was
before us in the previous verse. A further reason is given why Christians
should be “in subjection unto” their heavenly Father, when His correcting rod is
laid upon them. Not only is it becoming for them to do so, because of the
relationship which exists between them: but it is also meet they should act
thus, because of the gains they receive thereby. The consideration which the
apostle now presents to the attention of the afflicted saints is really a
double one.
First, the chastisement we received from
our earthly parents had reference mainly to our good in this life, whereas the
disciplinary dealings of our heavenly Father looks forward to the life to come
(2 Corinthians 4:17).
Second, the chastisement of our earthly
parents was often a matter of their caprice and sometimes came forth from
irritability of temper, but the rod of our heavenly Father is wielded by
infinite goodness and wisdom, and has in view our well being. We regard the
words “for they disciplined us for a short time” as referring not so much to
the brief season of our childhood, but more to the fact that our parents had
only our temporal interests in view: whereas God has our eternal welfare
before Him. “The apostle seems to bring in this circumstance to contrast the
dealings of earthly parents with those of God.
One of the circumstances is that the
corrections of earthly parents had a much less important object than those of
God. They related to this life — a life so brief that it may be said to
continue but a “few days.” Yet, in order to secure the benefit to be derived
for so short a period from fatherly correction, we submitted without murmuring.
Much more cheerfully ought we to submit to that discipline from the hand of our
heavenly Father which is designed to extend its benefits through eternity” (A.
Barnes). The added words “after their own pleasure” or “as seemed good” to
them, points another contrast between the disciplinary dealings of our earthly parents
and those of our heavenly Father. In their infirmity, sometimes the rod was
used upon us in a fit of anger, rather than from a loving desire to reform our
manners. “Meaning that it was sometimes done arbitrarily, or under the influence
of passion. This is an additional reason why we should submit to God. We
submitted to our earthly parents, though their correction was sometimes
passionate, and was designed to gratify their own pleasure rather than to
promote our good. There is much of this kind of punishment in families; but
there in none of it under the administration of God. ‘But He for our
profit:’ never from passion, from caprice, from the love of power or
superiority, but always for our good” (A. Barnes). Now the particular contribution
which our present verse makes to the subject of chastisement is, the apostle
here makes known the general end or design of God in the same, namely “our
profit.” And let it be pointed out that whatsoever He purposes must surely come
to pass, for He will make the means He employs effectual unto the
accomplishment of His end. Many are the blessings comprehended and various are
the fruits produced through and by means of Divine chastisement. This word “for
our profit” is a very embracing one, including the development of our
characters, the enrichment of our spiritual lives, and a closer conformity to
the image of Christ. The same truth is found again in the “that we might be
partakers of His holiness:” that our lusts might be mortified, our graces vivified,
our souls sanctified. Whatever be the form, degree, or duration of our
afflictions, all is ordered by infinite wisdom so as to secure this object. But
to particularize: the benefits of Divine chastisement —
1. It weans us from the world. One of the greatest surprises of the
writer’s
Christian life in connection with
his fellow-saints has been, not their ignorance, nor even their
inconsistencies, but their earthliness, their reluctance to leave this
world. As “strangers and pilgrims” we should be longing and yearning for our
Heavenly Home; as those who are away from
Him whom they love best, we should
desire to “depart and be with Him”
(Philippians 1:23). Paul did. Christ
has promised to return for His people, yet how few of them are daily crying,
“Even so, come, Lord
Jesus.” How rarely we hear them
saying, in the language of the mother of
Sisera, “Why is His chariot so long
in coming? Why tarry the wheels of His chariot?’’ “And all the trials
here we see
Should make us long to be with
Thee.”Scripture
speaks of this world as a “dry and thirsty land, where no water is”
(Psalm 63:1), and God intends for us to prove this in our experiences.
His Word also affirms that this world is a “dark place” (2 Peter
1:19), and He means for us to discover that this is so. One
would think that after the soul had once seen the King in His beauty, it would
henceforth discover no attractions elsewhere. One would suppose that
once we had quenched our thirst at the Fountain of living waters, we would
no more want to drink from the unsatisfying and polluted cisterns of this
world. Surely now that we have experienced a taste and foretaste of Heaven
itself, we shall be repelled and nauseated by the poor husks this world
has to offer. But alas! The “old man” is still in us, unchanged; and though
Divine grace subdues his activities, he is still very much alive. It is because
of this that we are called on to “crucify the flesh with its affections and
lusts.” And this is not only an unpalatable, but a very hard task. Therefore
does God in His mercy help us: help us by chastening, which serve
to loosen the roots of our souls downward and tighten the anchor hold of
our hearts heavenward.
This God does in various ways.
Sometimes He causes us to lose our confidence in and draw us away from fellowship
with world lings by receiving cruel treatment at their hands. “Come out from
among them, and be ye separate” is the Lord’s word to His people. But they are
slow to heed; oftentimes they must be driven out. So with worldly
pleasures: God often makes the grapes of earthly joys bitter to our taste, so
that we would no longer seek after them. It is earthly disappointments and
worldly disillusionments which make us sigh for our Heavenly Home. While the
Hebrews enjoyed the
We were once familiar with a
Christian who had formed a habit of meeting each worldly difficulty or trial to
the flesh by saying, “This is only another nail in my coffin.” But that is a
very gloomy way of viewing things: rather should the children of God say after
each trial or affliction, “That severs another strand in the rope which binds
me to this world, and makes me long all the more for Heaven.
2. It casts us back more upon God. By nature we are filled with a
spirit of independency. The fallen sons of Adam are like wild asses’ colts.
Chastisement is designed to empty us
of our self-sufficiency, to make us feel weakness and helplessness. If “in
their affliction they will seek Me early” (Hosea 5:15), then surely afflictions
are for our “profit.” Trials and troubles often drive us to our knees; sickness
and sorrow make us seek unto the Lord. It is very noticeable in the four
Gospels how rarely men and women that were in health and strength sought out
Christ; it was trouble and illness which brought them to the great Physician. A
nobleman came to
Christ — Why, because his son was at
the point of death. Jairus sought out the Master — why, because his little
daughter was so low. The
Canaanitish woman interviewed the
Lord Jesus — why? On behalf of her tormented daughter. The sisters of Lazarus
sent a message to the absent
Savior. Why, because their brother
was sick. Afflictions may be very bitter, but they are a fine tonic for the
soul, and are a medicine which God often uses on us. Most vividly is this
illustrated in Psalm 107 — read carefully verses 11 to 28. Note that it is when
men are “brought down,” when they are “afflicted,” when they are “at their
wits’ end” that they “cry unto the Lord in their trouble.” Yes, it is “trouble”
which makes us turn unto the Lord, not in a mechanical and formal way, but in
deep earnestness. Remember that it is the “effectual fervent prayer of a
righteous man that availeth much.” When you observe that the fire in your room
is getting dull, you do not always put on more coal, but simply stir with
the poker; so God often uses the black poker of adversity in order that the
flames of devotion may burn more brightly. Ah, my brethren, all of us delight
in being made to lie down in the “green pastures” and being led beside the
“still waters;” yet it would not be for God’s glory nor for our own highest
good to luxuriate spiritually at all times. And why not, because our hearts
would soon be more occupied with the blessings rather than with the Blesser
Himself. Oftentimes the sheep have to be brought into the dry and desolate
wilderness in order that they may be made more conscious of their dependency
upon the Shepherd. May we not discern here one reason why some saints so
quickly lose their assurance: they are occupied more with their graces or
comfortable feelings than they are with the Giver of them. God is a jealous
God, and will not tolerate idols in the hearts of His people. A sense of our acceptance
in Christ is indeed a blessed thing, yet it becomes a hindrance if it is treasured
more highly than the Savior Himself.
3. It makes the promises of God more
precious to us. Trouble
often acts on us like a sharp knife which opens the truth of God to us and our
hearts unto the truth. Experience unlocks passages which were otherwise closed.
There is many a text in the Bible which no commentator can helpfully expound to
a child of God: it must be interpreted by experience. Paul wrote his
profoundest epistles while in prison; John was “in tribulation” on
“My grace is sufficient for thee:
for My strength is made perfect in weakness” (2 Corinthians 12:9).
4. It qualifies us to sympathize with
others. If we have
never trod the vale of sorrow and affliction we are really unable to “weep with
those that weep.” There are some surgeons who would be more tender if they had suffered
from broken bones themselves. If we have never known much trouble, we can be
but poor comforters to others. Even of our Savior it is written, “For because
he himself has suffered when tempted, he is able to help those who are being
tempted (Hebrews 2:18 ESV). Bunyan could never have written the book which he
did, unless God had permitted the Devil to tempt and buffet him severely for so
many years. How clearly is all this brought out in (2 Corinthians 1:4 ESV) “who
comforts us in all our affliction, with the comfort with which we ourselves are
comforted by God.” Luther frequently said, “Three things make a good preacher:
prayer, meditation, and temptation.”
5. It demonstrates to us the
blessedness and sufficiency of Divine grace.
“My grace is sufficient for thee,
for My strength is make perfect in weakness” (2 Corinthians 12:9). But in order
to prove this, we have to be brought into the place of severe testing
and trial, and made to feel our own incompetency and nothingness. Brethren, if
you have prospered in business all your lives, and have always had an easy time
financially, then it is probable you know very little about God’s strength
being perfected in your weakness. If you have been healthy all your lives and
have never suffered much weakness and pain, then you are not likely to know
much about the strength of God. If you have never been visited with trying
situations which bring you to your wits’ end, or by heartrending bereavements,
you may not have discovered much of the sufficiency of Divine grace. You have read
about it in books, or heard others speak of it, but this is a very
different thing from having an experimental acquaintance of it for
yourself. It is much tribulation which brings out the sufficiency of God’s
strength to support under the severest trials, and demonstrates that His grace can
sustain the heart under the heaviest losses. It is in the stormiest weather
that a captain gives most heed to the steering of his ship; so it is in seasons
of stress and grief that Christians pay most attention to,
“Let us therefore come boldly unto
the Throne of Grace, that we may obtain mercy and find grace to help in time of
need”(Hebrews 4:16).
If
6. It develops our spiritual graces. This is clearly set forth in that
familiar passage (Romans 5:3-5 ESV) “More than that, we rejoice in our
sufferings, knowing that suffering produces endurance, and endurance produces
character, and character produces hope, and hope does not put us to shame,
because God’s love has been poured into our hearts through the Holy Spirit who
has been given to us.” This “rejoicing” is not in sufferings considered in them,
but because the Christian knows they are appointed by his Father, and because
of their beneficial effects. Three of these effects or spiritual graces thus
developed are here mentioned.
First, suffering produces “patience.”
Patience never thrives except under buffetings and disappointments: it is not
even called into exercise while things are going smoothly and pleasantly.
Sanctified sufferings call into activity that strength and fortitude which is
evidenced by a submissive endurance of suffering. The patience here referred to
signifies deliverance from murmuring, refusing to take things into our own
hands (which only causes additional trouble), a contented waiting for God’s
time of deliverance, and a persevering continuance in the path of duty.
Second, patience produces experience, that
is a vital experience of the reality of what we profess; a personal
acquaintance with that which before we knew only theoretically; an experience
of the sufficiency of Divine grace to support and sustain; an experience of
God’s faithfulness, that He is “a very present help in trouble”; an
experience of the preciousness of
Christ, such as the three Hebrews
had in the furnace. The Greek word for “experience” also means “the obtaining
of proof.” The patient submission which suffering works in the saint proves both
to him and to his brethren the reality of his trust in God: it makes manifest
the fact that the faith which he professes is genuine. Instead of his faith being
overcome, it triumphs. The test of a ship is to weather the storm; so it is
with faith. Real faith always says, “Though He slay me, yet will I trust in
Him.”
Third, experience produces hope. This is
a grace which anticipates the future. While circumstances are as we like them,
our outlook is mainly confined to the present: but sorrows and trials make us
long for the future bliss. “Like an eagle
that stirs up its nest, that flutters over its young, spreading out its wings,
catching them, bearing them on pinions, the Lord alone guided him, no foreign
god was with him (Deuteronomy 32:11, 12 ESV). God removes us from our
comfortable resting places for the purpose of teaching us to use the wings of
hope.
7. It brings us into fellowship with
the sufferings of Christ. The cross is the symbol of Christian discipleship. Like the scars which
the wounded soldier prizes above all other distinctions, so our sufferings are
the proof of our oneness with Christ (Romans 8:17). Not only so, they make us appreciate
all the more what He endured for us. While we have plenty, we cannot properly
estimate or appreciate the poverty which our Savior endured. While we enjoy a
comfortable bed we cannot truly sympathize with Him who “had not where to lay
His head.” It is not till some familiar friend, on whom we counted, has basely
betrayed our trust that we can enter into something of what the Savior suffered
through the betrayal of Judas. It is only when some brother has denied you that
you begin to understand what Christ felt, when Peter denied Him. As we, in some
small measure, obtain an experimental acquaintance with such trials, it makes Christ
increasingly precious to us, and enables us to appreciate all the more what He
went through on our behalf. In a coming day we are going to share His throne;
now we are privileged to taste His cross. If, then, trials and tribulations,
under God, produce such delightful fruits, then welcome chastisements
that are for “our profit.” Let the rains of disappointment come if they water
the plants of spiritual graces. Let the winds of adversity blow if they serve
to root more securely in grace the trees of the Lord’s planting. Let the sun of
prosperity be eclipsed if this brings us into closer communion with the Light
of life. Oh, brethren and sisters, however distasteful they are to the flesh,
chastisements are not to be dreaded, but welcomed, for they are designed to
make us “partakers of God’s holiness.”