“Howbeit you are just in all that is brought upon us; for you have done right, but we have done wickedly.” Neh. 9:33
IT would be incorrect to suppose that the chastisements of our heavenly Father were in themselves pleasant and desirable. They are no more so than the physician’s recipe, or the surgeon’s lancet. But as in the one case, so in the other, we look beyond the medicine to its sanative qualities, we forget the bitterness of the draught in its remedial results. Thus with the medicine of the soul—the afflictions sent and sanctified by God. Forgetting the bitter and the pain of God’s dealings, the only question of moment is, what is the cause and what the design of my Father in this? The answer is—our deeper sanctification.
This is effected, first, by making us more thoroughly acquainted with the holiness of God Himself. Sanctified chastisement has an especial tendency to this. To suppose a case. Our sense of God’s holiness, previously to this dispensation, was essentially defective, unsound, superficial, and uninfluential. The judgment admitted the truth; we could speak of it to others, and in prayer acknowledge it to God; but still there was a vagueness and an indistinctness in our conceptions of it, which left the heart cold, and rendered the walk uneven. To be led now into the actual, heart-felt experience of the truth, that in all our transactions we had to deal with the holy, heart-searching Lord God, we find quite another and an advanced stage in our journey, another and a deeper lesson learned in our school. This was the truth, and in this way Nehemiah was taught. “Howbeit you are just (holy) in all that is brought upon us; for you have done right, but we have done wickedly.”
Oh blessed acknowledgment! Do not think that we speak unfeelingly when we say, it were worth all the discipline you have ever passed through, to a have become more deeply schooled in the lesson of God’s holiness. One most fruitful cause of all our declensions from the Lord will be found wrapped up in the crude and superficial views which we entertain of the character of God, as a God of infinite purity. And this truth He will have His people to study and to learn, not by sermons, nor from books, not from hearsay, nor from theory, but in the school of loving chastisement—personally and experimentally. Thus beholding more closely, and through a clearer medium, this Divine perfection, the believer is changed more perfectly into the same moral image. “He for our profit, that we might be partakers of His holiness.”
The rod of the covenant has a wonderful power of discovery. Thus, by revealing to us the concealed evil of our natures, we become more holy. “The blueness (that is, the severity) of a wound cleanses away evil.” This painful discovery often recalls to memory past failings and sins. David went many years in oblivion of his departure from God, until Nathan was sent, who, while he told him of his sin, with the same breath announced the message of Divine forgiveness. Then it was the royal penitent kneeled down and poured forth from the depths of his anguished spirit the fifty-first Psalm—a portion of God’s word which you cannot too frequently study. “I do remember my sin this day,” is the exclamation of the chastened sufferer.
Thus led to search into the cause of the Divine correction, and discovering it—perhaps after a long season of forgetfulness—the “blueness of the wound,” the severity of the rod, “cleanses away the evil;” in other words, more deeply sanctifies the soul. “Show me why you contend with me.”