Page images
PDF
EPUB

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 (Tide) corrective intsruction. Wherefore the utmost that Gød inflicts on any in this world is included in this expression. (Пapadexɛlα) receiveth, 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. (Пavla 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.

«IF

66

$1. "IF (UTOμLEVETE) 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 (πpooQepeta) 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 father 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,

faint, and grow weary, no sense of paternal love can enter into them, until they are rebuked, and brought into composure.

3. This way of dealing becomes the relation between God and believers, as father and children, viz. that he should chastise, and they should bear it patiently. This makes it evident, that there is such a relation between them.

VERSE 8.

But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.

§1. The certainty of the rule. §2. What implied in chastisement. $3. No true son exempted from it $4. Those who are not chastised are bastards, and not $5 Hence the reasonableness of our not fainting under them. $6. Ob

sons. servations.

$1. THE rule which the apostle hath laid down concerning chastisements, as a necessary inseparable adjunct of that relation between father and sons, is so certain in nature and grace, that (as he now proceeds to shew) those who have no chastisements are no sons, no legitimate children.

§2. There is in the words a supposition of a "state without chastisement." Take "chastisement" materially for every thing that is grievous or afflictive, and no man is absolutely without it. But comparatively, some even in this sense are freed from chastisement. Such the psalmist speaks of, "There are no bands in their death, but their strength is firm; they are not in trouble as other men, neither are they plagued like other men," Psal. lxxiii, 4, 5; which he gives as a character of the worst sort of men in the world.

But this is not the chastisement here intended. We have shewed before, that it is an instructive correction; and the design of the place requires that signification,

and this some professers may be without. Whatever trouble they may meet with, yet they are not under divine chastisements, for their good. Yet the apostle's design may reach farther, namely, to awaken them who were under troubles, but were not sensible of their being divine chastisements; and so lost all the benefit of them, since without that they could have no evidence of their sonships.

§3. To confirm his inference, the apostle adds the substance of his rule, "whereof all are partakers." The Syriac reads it: "Wherewith every man is chastised;" but it must be restrained to sons. This therefore the apostle is positive in, that it is altogether vain to look for spiritual sonship without chastisement. They who are sons are partakers of it, every one his own share. There is a general measure of afflictions assigned to the church, head, and members, whereof every one is to receive his part, Col. i, 24.

§4. The inference on this supposition is, that such persons are "bastards, and not sons." Their state is expressed both positively and negatively, to give the greater emphasis to the assertion. Besides, if he had only said, "ye are bastards," it would not have been so evident that they were not sons, for bastards are sons also. But now he clearly shews they are not such as have a right to the paternal inheritance. Gifts they may have, and riches, bestowed on them; but they have no right of inheritance by virture of their sonship, if without chastisement.

§4. Hence the great force and propriety of what is added, viz. that we should not faint under our trials and afflictions. For if they are all such divine chastisements, as without which we can have no evidence of our relation to God as a father; yea, without a real participation of them, we can have no right to

« PreviousContinue »