VERSE 6. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. St. The same divide testimony continued. §2. The first part of the testimony explained by several instructive particulars. §3. The second branch explained. §4. Observations. §1. THE apostle proceeding with the divine testimony, retaining the sense of the whole exactly, changeth the words in the latter clause; for instead of, "and as a father the son in whom he delighteth," with whom he is pleased, he supplies "and scourgeth every son whom he receiveth." In the Proverbs the words are exegetical of those foregoing, by an allusion to an earthly parent; "For whom the Lord loveth he correcteth, even as a father the son in whom he delighteth." In this text they are farther explanatory of what was before affirmed; but the sense in both places is absolutely the same. This, saith he, is the way of God; thus it seems good to him to deal with his children; thus he may do, because of his sovereign dominion over all; may not he do what he will with his own? This he doth in infinite wisdom, for their good and advantage; as also to evidence his love to them, and care of them. §2. In the first part of the testimony given to the sovereignty and wisdom of God, in the ways and methods of his dealings with his children, we are instructed, ! 1. That love is antecedent to chastening; he chastens whom he loves. The love, therefore, here intended, is the love of adoption; that is, the love of benevolence, whereby he makes men his children, and his love of complacence in them when they are so. 2. Chastising is an effect of his love. It is not only consequential to, but springs from it: wherefore, there is nothing properly penal in the chastisements of believers. Punishment proceeds from love to justice, not from love to the person punished; but chastisement is from love to the person chastised, though mixed with displeasure against sin. 3. It is required in chastisement, that the person be in a state wherein there is sin, or that he be a sinner; so that sin should have an immediate influence to the chastisement, as the meritorious cause of it: for the end of it is, "to take away sin," to subdue it, to mortify it, to increase holiness. There is no chastisement in heaven or in hell. Not in heaven, because there is no sin; not in hell, because there is no amendment. Chastisement, therefore, is a companion of them that are "in the way," and of them only. 4. Divine love and chastening in this life are inseperable. "Whom he loveth;" that is, whomsoever he loveth, "he chasteneth;" none goes free. It is true, there are different degrees and measures of chastisements, which comparatively make some seem to have none, and some to have nothing else. But absolutely the divine (zaideia) instructive chastisement, is extended to all the family of God, as we shall see. 5. Where chastisement evidenceth itself not to be penal-as it doth many ways, with respect to God the author of it, and those who are chastised-it is a broad seal set to the patent of our adoption, which the apostle proves in the following verses. 6. This being the way and manner of God's dealing with his children, there is all the reason in the world why we should acquiesce in his sovereign wisdom therein, and not faint under his chastisement. 7. No particular person hath any reason to complain of his portion in chastisement, seeing this is the way of God's dealing with all his children, 1 Pet. iv, 12; v, 9. §3. The latter clause of this divine testimony, as expressed by the apostle "and scourgeth every son whom he receiveth"-being, as it is generally understood, the same with the former assertion, expressing somewhat more earnestness, may seem to need no farther exposition, the same truth being contained in the one and the other. But, I confess, that in my judgment there is something peculiar in it, which I shall propose, and leave to the reader. The particle (de) and, may rather be, etiam, even, or also, moreover. The verb "scourgeth," argues at least a peculiar degree or measure in chastisement, above what is ordinary; and it is never used but to express a high degree of suffering. A scourging is the utmost which is used in (idea) corrective intsruction. Wherefore the utmost that God inflicts on any in this world is included in this expression. (Пapadeau) re(Παραδεχεται) ceiveth, accepteth, owneth, avoweth; the word whereby God declares his rest and acquiescence in Christ himself, Esai. xlii, 1; so that it includes an especial approbation. (Пavia viov) every son, is not to be taken universally, but is restrained to such only as God doth so accept. I am, therefore, induced to judge this to be the meaning of the words, viz. "yea, also, he severely chastiseth above the ordinary measure those sons whom he accepts, and peculiarly delights in." This gives a distinct sense, and doth not make it a mere repetition; and the truth contained herein is highly necessary to the support and consolation of many of God's children. For when they are signalized by affliction; when all must take notice that they are scourged in a peculiar manner, and suffer beyond the ordinary measure of children, they are ready to despond (as Job, and David, and Heman) and be utterly discouraged. But a due apprehension of its being the way of God to give the severest trials, exercises, and scourges to them whom he loves and peculiarly delights in, will make them lift up their heads and rejoice in all their tribulations. §4. Obs. That in all our afflictions, the resignation of ourselves to the sovereign pleasure, infinite wisdom, and goodness of God, is the only means of preserving us from fainting, weariness, or neglect of duty. After all our arguings, desires, and pleas, this is what we must come to. See Job xxxiii, 12, 13; xxxiv, 18, 19, 23, 31, 33; xlii, 4, 6. VERSE 7. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? $1. To endure chastening, what. $2. God's conduct towards his children, so enduring. $3. The propriety of chastisement from his paternal relation to them. $4. Observations. $1. “IF (UTOμEVETE) ye endure chastening;" there is in the word a supposition, "If you do comply with the exhortation." A mere suffering of things calamitous, which is common to mankind, is no evidence of a gracious reception with God. "If you endure;" that is, with faith, submission, patience, and perseverance, so as not to faint. If, saith he, afflictions, trials,and troubles befall you, such as God sends for the chastisement of his children, and you undergo them with patience and perseverance; if you faint not under them, nor desert your duty, then, 2. "God (pо@EPET) dealeth with you, as with sons;" he offereth himself unto you--not as an enemy, not as a judge, not as towards strangers, but as a fa ther towards children. I think, that the rendering, he "dealeth with you," doth scarce reach the import of the word. Now the meaning is not, that on their performance of this duty God would act towards them "as sons," for this he did in all their chastisements themselves, as the apostle proves; but rather hereby, "it will evidently appear, even to yourselves, that so God deals with you, you shall be able in all of them to see the discipline and actings of a father towards his sons." As such he will present himself to you. §3. "For what son is he whom the father chasteneth not?" Think it not strange, it is what necessarily follows the relation; "for what son?" The apostle doth not take the allusion from matter of fact, but of right and duty; for there are many, too many, sons that are never chastised of their fathers, which commonly ends in their ruin. But he supposeth two things: That every son will more or less stand in need of chastisement, and that every wise, careful father will, in such cases, chasten his son. Wherefore it is evident, that God's chastening of believers is his "dealing with them as sons." §4. Hence observe, 1. Afflictions or chastisements are no pledges of our adoption, but when they are endured with patience. If it be otherwise with us, they are nothing but the tokens of anger and displeasure; so that, 2. It is the internal frame of the heart and mind under chastisements, that lets in a sense of God's gracious design towards us in them. Otherwise, "no man knoweth love or hatred by all that is before him;" no conclusion can be made one way or other, from our being afflicted. If our hearts tumultuate, repine, |