Punishment not destruction but purification and preservation.
In Jeremiah 46:28, in Jeremiah 48:21, and in Jeremiah 49:6, Jeremiah 49:39, we have similar assurances that "afterwards," when God's judgments have done their work, the chastised and afflicted nations shall be restored. Such promise is here made to Egypt. It is repeated in Ezekiel 29:8-14. And from this reiterated word concerning, not one people only, but so many, we gather the intent and purpose of God in regard to all his punishments which he sends upon men—that they are not for men's destruction, but for their purification and preservation, Note—
I. SOME OF THE BASES OF THIS BELIEF.
1. Such Scriptures as these now referred to.
2. The salutary results that have followed so much of human suffering. That suffering has shamed indolence, roused energy, stimulated invention, and the results have been safeguards to life and health and general well being, which would never have been thought of or sought after if suffering had not goaded men on. Hence we conclude that such results were intended and ever are by like causes.
3. The fact that God created man. It is incredible that he should create beings whose destiny is an eternity of sin and suffering. If it had been really better for any men that they had never been born, as in this case it undoubtedly would, and as for far less and altogether inadequate reasons we sometimes say it would concerning ourselves or others, then they never would have been born. Our Lord's word concerning Judas is not to be literally pressed. It was a proverbial expression used concerning especially unhappy or ungodly men.
4. The very name of "Saviour." Christ either is or is not the Saviour of the world. If he be not, but only fain would be, then the name of "Saviour" cannot be truly his. We do not give the names of "deliverer," "saviour," "benefactor," to those who only desire to be such but are not such. We are forced to believe—and with what thankfulness we would do so!—that he who is called "the Lamb of God" does not merely in wish, but in fact, "take away the sins of the world."
5. The value of the great sacrifice. If it do not reconcile the world unto God, as St. Paul affirms it does, then it is less precious than men have thought. But it is inconceivable that such a sacrifice should fail to accomplish that for which it was especially designed.
6. The express declaration that the Son of God was manifested to destroy the works of the devil. But are not sin and suffering his work? If, then, they be eternal, how can they have been destroyed?
7. The necessity involved in the first and great command, "Thou shalt love the Lord thy God," etc. Now, it is not in the power of the human heart to love any being that it does not conceive as lovable or worthy of love. But a God who created men, knowing that they would eternally sin and suffer, is not lovable by the human heart. What do we say of men who do deeds which they know can only issue in misery and wrong? But is that righteous in God which we should denounce in men? Abhorrendum sit.
II. CONCLUSION.
1. Not that there is no such thing as God's punishment for sin.
2. Nor that that punishment is but a little thing. Ah, no! "It is a fearful thing" for an impenitent unbelieving man "to fall into the hands of the living God." He is a consuming fire to such, and the fire will burn on until all the dross and evil be burnt out. Wellington said, "There is only one thing worse than a great victory, and that is a great defeat." He knew at what cost victory is won. And so there may be only one thing worse than some men's salvation, and that is that they should be eternally lost.
3. But that we should learn to "love and dread" God. Love him for his gracious purpose towards men, but dread lest we should compel him by our rejection of his gospel to lead us by sterner ways. For he will have all men to be saved and to come to the knowledge of the truth.—C.