The discipline God sent to the Jewish people was—
1. Severe. It seemed hard to be driven from their beautiful city to a foreign land, possibly to be absorbed in its population or held in slavery. Nor had they the consolation of knowing that they had not brought it on themselves. God knows how to regulate the severity of suffering according to all the facts that must be taken into account, and all the ends that are to be served. However severe our sufferings, we are compelled to admit that they are always less than we deserve. But if His strokes are to be felt, they must sometimes be severe.
2. Punitive. God punished Jacob for his sin; but He did not cast him off. His disapprobation of sin had been shown in words; now it must be shown by punishment (Hos. xii. 2). The sufferings of God’s people are sometimes trials of faith. But they are often punishments. When a parent inflicts punishment, does he mean that he has disowned his child? Does it not spring from and prove the relation between them? God punishes as a father: and because He is a father. But this is different from allowing the penal consequences of sin to fall fully on them. That would be disownment, perdition. He fulfils His word (Ps. lxxxix. 30–37. H. E. I., 56–59, 66–70).
3. Corrective. “Purged; and this is all the fruit, to take away his sin.” No man’s suffering can atone for his sin. That comes another way. The Divine One has atoned. Here repentance, reformation is contemplated. As when the husbandman prosecutes his labours he aims to produce the fruit, so God’s design in His people’s troubles is to take away their sin. A rough method; but necessary. The wild storm damages but purifies. The vine-dresser cuts off branches that the tree may bear more fruit. The sharp frosts of affliction kill the weeds of sin. The medicine is distasteful, but it attacks and dislodges the disease.
But have afflictions invariably this effect? No. Sometimes received in a rebellious spirit; God not recognised in them; thoughtfulness not encouraged; the heart is hardened; comfort is sought from pernicious sources; the soul is driven further from God and deeper into sin.
But when trouble is sanctified—(1.) It suggests serious thoughtfulness. How has it come? From God? Why? Sin. Our moral instincts point to retribution. Perhaps some particular sin. May be an immediate connection of the punishment—with intemperance for instance, or fraudulent business transactions. There will be self-examination. God, responsibility, eternity will be realised. (2.) It produces self-humiliation. Confession of sin. Penitential cry for mercy at the cross. Renewed self-dedication. (3.) It reawakens spiritual life. It is a reason for the reception of fresh impetus. New earnestness in the culture of holiness; new watchfulness against evil. Like a child corrected.
Then if troubles surround you—(1.) Be conscious of God’s hand. Look beyond the secondary causes. (2.) Justify God in His dealing. (3.) Be patient; wait His time. (4.) Study His design in sending the trouble. And unite with Him for the accomplishment of that design (H. E. I., 143–154).—J. Rawlinson.
The Doom of the Incorrigible.
xxvii. 10, 11. Yet the defenced city, &c.
I. What a wonderful picture! Proud Babylon so utterly overthrown that on its site cattle feed, and women gather dried sticks for firewood. What an astonishing faith that rendered it possible for any one even to conceive of such a national revolution. That faith grew out of a victorious confidence in the righteousness of God as the ruler of the world, and in His faithfulness to His promises. Such a faith we should cultivate when we see iniquity triumphant. Its utter overthrow is sure. II. What an astonishing declaration! “For it is a people of no understanding; therefore,” &c. It appears to be in direct contradiction to our Saviour’s prayer, “Father, forgive them, for they know not what they do.” But in the latter case the ignorance was involuntary; in the former, it was deliberate and persistent. Babylon resisted every effort God made to instruct her, and persisted in her career of defiance of His authority and of outrage on all the claims of man. Such obduracy was at length confronted by Divine justice, and then ensued utter ruin. This is the eternal law of the universe. Therefore, let the impenitent tremble, for persistence in sin forfeits all our claims upon God as our Creator (H. E. I., 4488, 4489).