by C. H. Spurgeon
Click here for Table of Contents

Threshing

"For the fitches are not threshed with a threshing instrument, neither is a cart wheel turned about upon the cumin; but the fitches are beaten out with a staff, and the cumin with a rod. Bread corn is bruised; because he will not ever be threshing it, nor break it with the wheel of his cart, nor bruise it with his horsemen."—Isaiah 28:27-28.

HE ART of husbandry was taught to man by God. He would have starved while he was discovering it, and so the Lord, when he sent him out of the Garden of Eden, gave him a measure of elementary instruction in agriculture, even as the prophet puts it,— "His God doth instruct him to discretion, and doth teach him." God has taught man to plough, to break the clods, to sow the different kinds of grain, and to thresh out the different orders of seeds.
The Eastern husbandman could not thresh by machinery as we do; but still he was ingenious and discreet in that operation. Sometimes a heavy instrument was dragged over the corn to tear out the grain. This is what is intended in the first clause by the "threshing instrument," as also in that passage, "I have made thee a sharp threshing instrument having teeth." When the corn-drag was not used, they often turned the heavy solid wheel of a country cart over the straw. This is alluded to in the next sentence: "Neither is a cart wheel turned about upon the cumin." They had also flails not very unlike our own, and then for still smaller seeds, such as dill and cumin, they used a simple staff or a slender switch. "The fitches are beaten out with a staff, and the cumin with a rod."
This is not the time or place to give a dissertation upon threshing. We find every information upon that subject in proper books; but the meaning of the illustration is this—that as God has taught husbandmen to distinguish between different kinds of grain in the threshing, so does he in his infinite wisdom deal discreetly with different sorts of men. He does not try us all alike, seeing we are differently constituted. He does not pass us all through the same agony of conviction: we are not all to the same extent threshed with terrors. He does not give us all to endure the same family or bodily affliction; one escapes with only being beaten with a rod, while another feels, as it were, the feet of horses in his heavy tribulations.
Our subject is just this. Threshing: all kinds of seeds need it, all sorts of men need it. Secondly, the threshing is done with discretion, and, thirdly, the threshing will not last for ever; for so the second verse of the text says: "Bread corn is bruised; because he will not ever be threshing it, nor break it with the wheel of his cart, nor bruise it with his horsemen."
I. First, then, WE ALL NEED THRESHING. Some have a foolish conceit of themselves that they have no sin; but they deceive themselves, and the truth is not in them. The best of men are men at the best; and being men, they are not perfect, but are still compassed about with infirmity. What is the object of threshing the grain? Is it not to separate it from the straw and the chaff?
About the best of men there is still a measure of chaff. All is not grain that lies upon the threshing floor. All is not grain even in those golden sheaves which have been brought into our garner so joyfully. Even the wheat is joined to the straw, which was necessary to it at one time. About the kernel of the wheat the husk is wrapped, and this still clings to it even when it lies upon the threshing-floor. About the holiest of men there is something superfluous, something which must be removed. We either sin by omission or by trespass. Either in spirit, or motive, or lack of zeal, or want of discretion, we are faulty. If we escape one error, we usually glide into its opposite. If before an action we are right, we err in the doing of it, or, if not, we become proud after it is over. If sin be shut out at the front door, it tries the back gate, or climbs in at the window, or comes down the chimney. Those who cannot perceive it in themselves are frequently blinded by its smoke. They are so thoroughly in the water that they do not know that it rains. So far as my own observation goes I have found out no man whom the old divines would have called perfectly perfect; the absolutely all-round man is a being whom I expect to see in heaven, but not in this poor fallen world. We all need such cleansing and purging as the threshing-floor is intended to work for us.
Now, threshing is useful in loosening the connection between the good corn and the husk. Of course, if it would slip out easily from its husk, the corn would only need to be shaken. There would be no necessity for a staff or a rod, much less for the feet of horses, or the wheel of a cart to separate it. But there's the rub: our soul not only lieth in the dust, but "cleaveth" to it. There is a fearful intimacy between fallen human nature and the evil which is in the world; and this compact is not soon broken. In our hearts we hate every false way, and yet we sorrowfully confess, "When I would do good, evil is present with me." Sometimes when our spirit cries out most ardently after God, a holy will is present with us, but how to perform that which is good we find not. Flesh and blood have tendencies and weaknesses which, if not sinful in themselves, yet tend in that direction. Appetites need but slight excitement to germinate into lusts. It is not easy for us to forget our own kindred and our father's house even when the king doth most greatly desire our beauty. Our alien nature remembers Egypt and the flesh-pots while yet the manna is in our mouths. We were all born in the house of evil, and some of us were nursed upon the lap of iniquity, so that our first companionships were among the heirs of wrath. That which was bred in the bone is hard to get out of the flesh. Threshing is used to loosen our hold of earthly things and break us away from evil. This needs a divine hand, and nothing but the grace of God can make the threshing effectual. Something is done by threshing when the soul ceases to be bound up with its sin, and sin is no longer pleasurable or satisfactory. Still, as the work of threshing is never done till the corn is separated altogether from the husk, so chastening and discipline have never accomplished their design till God's people give up every form of evil, and abhor all iniquity. When we shake right out of the straw, and have nothing further to do with sin, then the flail will lie quiet. It has taken a good deal of threshing to bring some of us anywhere near that mark, and I am afraid many more heavy blows will be struck before we shall reach the total separation. From a certain sort of sins we are very easily separated by the grace of God early in our spiritual life; but when those are gone, another layer of evils comes into sight, and the work has to be repeated. The complete removal of our connection with sin is a work demanding the divine skill and power of the Holy Ghost, and by him only will it be accomplished.
Threshing becomes needful for the sake of our usefulness; for the wheat must come out of the husk to be of service. We can only honour God and bless men by being holy, harmless, undefiled, and separate from sinners. O corn of the Lord's threshing-floor, thou must be beaten and bruised, or perish as a worthless heap! Eminent usefulness usually necessitates eminent affliction.
Unless thus severed from sin, we cannot be gathered into the garner. God's pure wheat must not be defiled by an admixture of chaff. There shall in no wise enter into heaven anything that defileth, therefore every sort of imperfection must come away from us by some means or other ere we can enter into the state of eternal blessedness and perfection. Yea, even here we cannot have true fellowship with the Father unless we are daily delivered from sin.
Peradventure some of us to-day are lying up on the threshing-floor, suffering from the blows of chastisement. What then? Why, let us rejoice therein; for this testifies to our value in the sight of God. If the wheat were to cry out and say, "The great drag has gone over me, therefore the husbandman has no care for me," we should instantly reply,—The husbandman does not pass the corn-drag over the darnel or the nettles; it is only over the precious wheat that he turns the wheel of his cart, or the feet of his oxen. Because he esteems the wheat, therefore he deals sternly with it and spares it not. Judge not, O believer, that God hates you because he afflicts you; but interpret truly and see that he honours you by every stroke which he lays upon you. Thus saith the Lord, "You only have I known of all the nations of the earth, therefore I will punish you for all your iniquities." Because a full atonement has been made by the Lord Jesus for all his people's sins, therefore he will not punish us as a judge; but because we are his dear children, therefore he will chastise us as a father. In love he corrects his own children that he may perfect them in his own image, and make them partakers of his holiness. Is it not written, "I will bring them under the rod of the covenant"? Has he not said, "I have refined thee, but not with silver, I have chosen thee in the furnace of affliction"? Therefore do not judge according to the sight of the eyes or the feeling of the flesh, but judge according to faith, and understand that, as threshing is a testimony to the value of the wheat, so affliction is a token of God's delight in is people.
Remember, however, that as threshing is a sign of the impurity of the wheat, so is affliction an indication of the present imperfection of the Christian. If you were no more connected with evil, you would be no more corrected with sorrow. The sound of a flail is never heard in heaven, for it is not the threshing-floor of the imperfect but the garner of the completely sanctified. The threshing instrument is therefore a humbling token, and so long as we feel it we should humble ourselves under the hand of God, for it is clear that we are not yet free from the straw and the chaff of fallen nature.
On the other hand, the threshing instrument is a prophecy of our future perfection. We are under-going from the hand of God a discipline which will not fail: we shall by his prudence and wisdom be clean delivered from the husk of sin. We are feeling the blows of the staff, but we are being effectually separated from the evil which has so long surrounded us, and for certain we shall one day be pure and perfect. Every tendency to sin shall be beaten off. "Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him." If, we being evil, yet succeed with our children by our poor, imperfect chastening, how much more shall the Father of spirits cause us to live unto himself by his holy discipline? If the corn could know the necessary uses of the flail, it would invite the thresher to his work; and since we know whereunto tribulation tendeth, let us glory in it, and yield ourselves with cheerfulness to its processes. We need threshing, the threshing proves our value in God's sight, and while it marks our imperfection, it secures our ultimate cleansing.
II. Secondly, I would remark that GOD'S THRESHING IS DONE WITH GREAT DISCRETION; "for the fitches are not threshed with a threshing instrument." The poor little fitches, a kind of small seed used for flavouring cakes, were not crushed out with a heavy drag, for by such rough usage they would have been broken up and spoiled. "Neither is a cart-wheel turned about upon the cummin": this little seed, perhaps the carraway, would have been ground by so great a weight: it would have been preposterous to treat it in that rough manner. The fitches were soon removed from the stalks by being "beaten out with a staff," and the cummin needed nothing but a touch of a rod. For tender seeds the farmer uses gentle means, and for the hardier grains he reserves the sterner processes. Let us think of this, as it conveys a valuable spiritual lesson.
Reflect, my brother, that your threshing and mine are in God's hands. Our chastening is not left to servants, much less to enemies; "we are chastened of the Lord!" The Great Husbandman himself personally bids the labourers do this and that, for they know not the time or the way except as divine wisdom shall direct: they would turn the wheel upon the cummin, or attempt to thresh wheat with a staff. I have seen God's servants trying both these follies; they have crushed the weak and tender, and they have dealt with partiality and softness with those who needed to be sternly rebuked. How roughly some ministers, some elders, some good men and women will go to work with timid, tender souls; yet we need not fear that they will destroy the true-hearted, for, however much they may vex them, the Lord will not leave his chosen in their hands, but will overrule their mistaken severity, and preserve his own from being destroyed thereby. How glad I am of this; for there are many nowadays who would grind the tender ones to powder if they could!
As the Lord has not left us in the power of man, so also he has not left us in the power of the devil. Satan may sift us as wheat, but he shall not thresh us as fitches. He may blow away the chaff from us even with his foul breath, but he shall not have the management of the Lord's corn: "the Lord preserveth the righteous." Not a stroke in providence is left to chance; the Lord ordains it, and arranges the time, the force, and the place of it. The divine decree leaves nothing uncertain; the jurisdiction of supreme love occupies itself with the smallest events of our daily lives. Whether we bear the teeth of the corn-drag, or men do ride over our heads, or we endure the gentler touches of the divine hand, everything is by appointment, and the appointment is fixed by infallible wisdom. Let this be a mine of comfort to the afflicted.
Next, remark that the instruments used for our threshing are chosen also by the Great Husbandman. The Eastern farmer, according to the text, has several instruments, and so has our God. No form of threshing is pleasant to the seed which bears it; indeed, each one seems to the sufferer to be peculiarly objectionable. We say, "I think I could bear anything but this sad trouble." We cry, "It was not an enemy, then I could have borne it," and so on. Perhaps the tender cummin foolishly fancies that the horse-hoofs would be a less terrible ordeal than the rod, and the fitches might even prefer the wheel to the staff; but happily the matter is left to the choice of One who judges unerringly. What dost thou know about it, poor sufferer? How canst thou judge of what is good for thee? "Ah!" cries a mother, "I would not mind poverty; but to lose my darling child is too terrible!" Another laments, "I could have parted with all my wealth, but to be slandered cuts me to the quick." There is no pleasing us in the matter of chastisement. When I was at school, with my uncle for master, it often happened that he would send me out to find a cane for him. It was not a very pleasant task, and I noticed that I never once succeeded in selecting a stick which was liked by the boy who had to feel it. Either it was too thin, or too stout; and in consequence I was threatened by the sufferers with condign punishment if I did not do better next time. I learned from that experience never to expect God's children to like the particular rod with which they are chastened. You smile at my simile, but you may smile also at yourself when you find yourself crying, "Any trouble but this, Lord. Any affliction but this." How idle it is to expect a pleasant trial; for it would then be no trial at all. Almost every really useful medicine is unpleasant: almost all effectual surgery is painful: no trial for the present seemeth to be joyous, but grievous, yet it is the right trial, and none the less right because it is bitter.
Notice, too, that God not only selects the instruments, but he chooses the place. Farmers in the East have large threshing-floors upon which they throw the sheaves of corn or barley, and upon these they turn horses and drags; but near the house door I have often noticed in Italy a much smaller circle of hardened clay or cement, and here I have seen the peasants beating out their garden seeds in a more careful manner than would naturally be used towards the greater heaps upon the larger area. Some saints are not afflicted in the common affairs of life, but they have peculiar sorrow in their innermost spirits: they are beaten on the smaller and more private threshing-floor; but the process is none the less effectual. How foolish are we when we rebel against our Lord's appointment, and speak as if we had a right to choose our own afflictions! "Should it be according to thy mind?" Should a child select the rod? Should the grain appoint its own thresher? Are not these things to be left to a higher wisdom? Some complain of the time of their trial; it is hard to be crippled in youth, or to be poor in age, or to be widowed when your children are young. Yet in all this there is wisdom. A part of the skill of the physician may lie, not only in writing a prescription, but in arranging the hours at which the medicine shall be taken. One draught may be most useful in the morning, and another may be more beneficial in the evening; and so the Lord knows when it is best for us to drink of the cup which he has prepared for us. I know a dear child of God who is enduring a severe trial in his old age, and I would fain screen him from it because of his feebleness, but our heavenly Father knows best, and there we must leave it. The instrument of the threshing, the place, the measure, the time, the end, are all appointed by infallible love.
It is interesting to notice in the text the limit of this threshing. The husbandman is zealous to beat out the seed, but he is careful not to break it in pieces by too severe a process. His wheel is not to grind, but to thresh; the horses' feet are not to break, but to separate. He intends to get the cummin out of its husk, but he will not turn a heavy drag upon it utterly to smash it up and destroy it. In the same way the Lord has a measure in all his chastening. Courage, tried friend, you shall be afflicted as you need, but not as you deserve: tribulation shall come as you are able to bear it. As is the strength such shall the affliction be: the wheat may feel the wheel, but the fitches shall bear nothing heavier than a staff. No saint shall be tempted beyond the proper measure, and the limit is fixed by a tenderness which never deals a needless stroke.
It is very easy to talk like this in cool blood, and quite another thing to remember it when the flail is hammering you; yet have I personally realized this truth upon the bed of pain, and in the furnace of mental distress. I thank God at every remembrance of my afflictions; I did not doubt his wisdom then, nor have I had any reason to question it since. Our Great Husbandman understands how to divide us from the husk, and he goes about his work in a way for which he deserves to be adored for ever.
It is a pleasant thought that God's limit is one beyond which trials never go—

This book was transcribed for by Jo Ann Finnimore.