Chapter 15

Six more ends: for the increase of several graces and the destroying of corruptions.

Sixth, as it makes for the trial and discovery of graces, so it is a means sanctified to increase them and to eat out corruptions.

First, it is a means to destroy the flesh. The incestuous Corinthian was to be delivered to Satan — that is, to be terrified — to destroy the flesh. As caustics eat out dead flesh, so these terrors eat out dead corruptions; and the reviving of the guilt of old sins kills the seeds of those that remain in the heart. For if an outward affliction, which crosses but the satisfaction of a lust, is a means sanctified by God to kill a lust, then much more the inward terror which the conscience feels and which arises immediately from the guilt of a sin must be a means much more powerful.

Second, it is a means to humble. So in Deuteronomy 8:16 the end of the stinging of the Israelites by scorpions — which were types of these stings and terrors — was, as to prove, so also to humble them. And for this end was that buffeting by Satan we have so often mentioned (2 Corinthians 12:7): 'to keep him from being exalted above measure.' So also, 'Humble yourselves under the mighty hand of God' (1 Peter 5:6) — and if in any other affliction his mighty hand lays hardest on, surely it does so in these.

Third, it is a means to bring you into more assurance and establishment. In 1 Peter 5:10: 'The God of all grace, after you have suffered a while, will establish and strengthen you.' He knew they could not be settled until they had suffered in this or some other kind. The tree roots itself the more it is shaken. Comforts abound the more that sufferings abound. That light is clearest and strongest which arises out of darkness, because God creates it. Those things which men doubt of most, God gives the greatest evidence of in the end.

Fourth, it trains you up to fear God more and to obey him. Therefore in the text these are added as the corresponding dispositions of the soul in such a case. For of all others, those of fearing God and obeying him most eminently and sensibly appear in that estate. In Hebrews 5:8, Christ himself 'learned obedience by what he suffered.' The yoke tames the wanton wildness in beasts and makes them serviceable, breaks them; and so do these break the stubbornness of a man's spirit.

Fifth, to set believers' hearts to prayer more frequently and earnestly. So the apostle's buffetings (2 Corinthians 12) made him pray three times — that is, often. So Christ in Luke 22:44, being in agony, 'prayed more earnestly'; and being in fears he offered up 'strong cries' (Hebrews 5:7). So Heman by reason of his terrors was a man much in prayer: 'I have cried day and night before you' (Psalm 88:1). Christians who do not enjoy communion with God, yet if they think they have not lost him are secure and lazy in prayer. But if they once apprehend that he is gone or that they are in danger of losing him, then they will seek him the world over until they find him (Song of Solomon 5:6-8) and make haste and cry after him, as the church did there.

Sixth, it causes them to prize the light of God's countenance the more when they again obtain it, and to set a higher price upon it, and to endeavor by close walking with God as children of light to keep it — to prize it more than grain and oil. In Song of Solomon 3, at verse 2 she loses him; but at verse 4, she finds him again, and then she holds him and would not let him go.

Six more ends: for the increase of various graces and the destruction of corruptions.

Sixth, just as darkness serves to test and reveal grace, it is also a means God uses to increase grace and eat out corruption.

First, it is a means to destroy the flesh. The immoral Corinthian was to be handed over to Satan — that is, to be terrified — for the destruction of the flesh. Just as caustic agents eat out dead flesh, these terrors eat out dead corruptions; and the revival of old sins' guilt kills the seeds of sins still remaining in the heart. If an outward affliction — which only crosses the satisfaction of a lust — can be used by God to kill that lust, then inward terror arising directly from the guilt of sin must be a far more powerful means of doing the same.

Second, it is a means to humble. In Deuteronomy 8:16, one purpose of the scorpion stings in the wilderness — which were a picture of these spiritual stings and terrors — was to humble Israel, as well as to prove them. The same purpose was behind the thorn in the flesh, the buffeting by Satan so often mentioned (2 Corinthians 12:7): 'to keep him from becoming conceited.' So also, 'Humble yourselves under the mighty hand of God' (1 Peter 5:6) — and if His mighty hand presses hardest in any affliction, it surely does so in these.

Third, it is a means to bring you into greater assurance and stability. In 1 Peter 5:10: 'The God of all grace, after you have suffered a little while, will Himself restore, confirm, strengthen, and establish you.' He knew they could not be truly settled until they had suffered in this or some similar way. A tree roots itself more deeply when it is shaken. Comforts increase in proportion to sufferings. Light is clearest and strongest when it rises out of darkness, because God creates it. The things people doubt most are the things God gives the greatest evidence for in the end.

Fourth, it trains you to fear God more and to obey Him. This is why the text adds these as the matching qualities of the soul in such a condition. Of all spiritual qualities, fearing God and obeying Him show themselves most clearly and unmistakably in this kind of trial. In Hebrews 5:8, even Christ Himself 'learned obedience through what He suffered.' The yoke tames the wild energy of animals and makes them useful — it breaks them; and in the same way these trials break the stubbornness of a person's spirit.

Fifth, to drive believers to pray more frequently and earnestly. The apostle's buffetings (2 Corinthians 12) made him pray three times — that is, repeatedly. In Luke 22:44, being in agony, Christ 'prayed more earnestly'; and being in fear He offered up 'loud cries' (Hebrews 5:7). Similarly, Heman's terrors made him a man of persistent prayer: 'I have cried out by day and in the night before You' (Psalm 88:1). Christians who are not in communion with God but still believe they have not lost Him tend to be careless and lazy in prayer. But once they sense that He is gone, or that they are in danger of losing Him, they will search everywhere until they find Him (Song of Solomon 5:6-8) — making haste and crying after Him, as the bride did there.

Sixth, it causes believers to prize the light of God's face all the more when they recover it — to set a higher value on it, and to walk closely with God as children of light in order to keep it, prizing it more than grain and new wine. In Song of Solomon 3, at verse 2 she loses him; but at verse 4, she finds him again — and then she holds him and will not let him go.