Hebrews 12:5

Divine Chastisement

(Hebrews 12:5)

The grand truth of Divine Chastisement is inexpressibly blessed, and one which we can neglect only to our great loss. It is of deep importance, for when Scripturally apprehended it preserves from some serious errors by which Satan has succeeded (as "an angel of light") in deceiving and destroying not a few. For example, it sounds the death-knell to that wide-spread delusion of "sinless perfectionism." The passage which is to be before us unmistakably exposes the wild fanaticism of those who imagine that, as the result of some "second work of grace," the carnal nature has been eradicated from their beings, so that, while perhaps not so wise, they are as pure as the angels which never sinned, and lead lives which are blameless in the sight of the thrice holy God. Poor blinded souls: such have not even experienced a first "work of Divine grace" in their souls: "If we say we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8).

"My son despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him; for whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth" (Hebrews 12:5; Hebrews 12:6). How plain and emphatic is that! God does find something to "rebuke" in us, and uses the rod upon every one of His children. Chastisement for sin is a family mark, a sign of sonship, a proof of God's love, a token of His Fatherly kindness and care; it is an inestimable mercy, a choice new-covenant blessing. Woe to the man whom God chastens not, whom He suffers to go recklessly on in the boastful and presumptuous security which so many now mistake for faith. There is a reckoning to come of which he little dreams. Were he a son, he would be chastened for his sin; he would be brought to repentance and godly sorrow, he would with grief of heart confess his backslidings, and then be blest with pardon and peace.

The truth of Divine chastisement corrects another serious error, which has become quite common in certain quarters, namely, that God views His people so completely in Christ that He sees no sin in them. It is true, blessedly true, that of His elect it is stated, "He hath not beheld iniquity in Jacob, neither hath He seen perverseness in Israel" (Numbers 23:21) and that Christ declares of His spouse "Thou art all fair, My love; there is no spot in thee" (Song of Solomon 4:7). The testimony of Scripture is most express that in regard to the justification or acceptance of the persons of the elect, they are "complete in Him"-Christ (Colossians 2:10); "accepted in the Beloved" (Ephesians 1:6)-washed in Christ's blood, clothed with His righteousness. In that sense, God sees no sin in them; none to punish. But we must not use that precious truth to set aside another, revealed with equal clearness, and thus fall into serious error.

God does see sin in His children and chastises them for it. Even though the non-imputation of sin to the believer (Romans 4:8) and the chastisement of sin in believers (1 Corinthians 11:30-32) were irreconcilable to human reason, we are bound to receive both on the authority of Holy Writ. Let us beware lest we fall under the solemn charge of Malachi 2:9, "Ye have not kept My ways, but have been partial in the law." What could be plainer than this, "I will make Him my Firstborn, higher than the kings of the earth. My mercy will I keep for Him for evermore, and My covenant shall stand fast with Him. His seed also will I make to endure forever and His throne as the days of heaven. If His children forsake My law, and walk not in My judgments; if they break My statutes, and keep not My commandments; then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless My loving kindness will I not utterly take from Him, nor suffer My faithfulness to fail" (Psalms 89:27-33). Five things are clearly revealed there. First Christ Himself is addressed under the name of "David." Second, His children break God's statutes. Third, in them there is "iniquity" and "transgression." Fourth, God will "visit" their transgression "with the rod!" Fifth, yet will He not cast them off.

What could express more clearly the fact that God does see sin in believers, and that He does chastise them for it? For, be it noted, the whole of the above passage speaks of believers. It is the language, not of the Law, but of the Gospel. Blessed promises are there made to believers in Christ: the unchanging loving-kindness of God, His covenant-faithfulness toward them, His spiritual blessing of them. But "stripes" and the "rod" are there promised too! Then let us not dare to separate what God has joined together. How do we know anything concerning the acceptance of the elect in Christ? The answer must be, Only on the testimony of Holy Writ. Very well; from the same unerring Testimony we also know that God chastises His people for their sins. It is at our imminent peril that we reject either of these complementary truths.

The same fact is plainly presented again in Hebrews 12:7-10, "If ye endure chastening, God dealeth with you as with sons: for what son is he whom the Father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily, for a few days chastened us after their own pleasure; but He for our profit, that we might be partakers of His holiness." The apostle there draws an analogy from the natural relationship of father and child. Why do earthly parents chastise their children? Is it not for their faults? Can we justify a parent for chastening a child where there was no fault, nothing in him which called for the rod? In that case, it would be positive tyranny, actual cruelty. If the same be not true spiritually, then the comparison must fall to the ground. Hebrews 12 proves conclusively that, if God does not chastise me then I am an unbeliever, and I sign my own condemnation as a bastard.

Yet it is very necessary for us to point out, at this stage, that all the sufferings of believers in this world are not Divine rebukes for personal transgressions. Here too we need to be on our guard against lopsidedness. After we have apprehended the fact that God does take notice of the iniquities of His people and use the rod upon them, it is so easy to jump to the conclusion that when we see an afflicted Christian, God must be visiting His displeasure upon him. That is a sad and serious error. Some of the very choicest of God's saints have been called on to endure the most painful and protracted sufferings; some of the most faithful and eminent servants of Christ have encountered the most relentless and extreme persecution. Not only is this a fact of observation, but it is plainly revealed in Holy Writ.

As we turn to God's Word for light on the subject of suffering among the saints, we find it affirmed, "Many are the afflictions of the righteous, but the Lord delivereth him out of them all" (Psalms 34:19). Those "afflictions" are sent by God upon different ones for various reasons. Sometimes for the prevention of sin: the experience of the beloved apostle was a case in point, "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure" (2 Corinthians 12:7). Sometimes sore trials are sent for the testing and strengthening of our graces: "My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience" (James 1:2; James 1:3). Sometimes God's servants and people axe called on to endure fierce persecution for a confirmatory testimony to the Truth "And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name" (Acts 5:41).

Yet here again we need to be much on our guard, for the flesh is ever ready to pervert even the holy things of God, and make an evil use of that which is good. When God is chastising a Christian for his sins, it is so easy for him to suppose such is not the case, and falsely comfort himself with the thought that God is only developing his graces, or permitting him to have closer fellowship with the sufferings of Christ. Where we are visited with afflictions personally, it is always the safest policy to assume that God has a controversy with us; humble ourselves beneath His mighty hand, and say with Job, "Show me wherefore Thou contendest with me" (10:2); and when He has convicted me of my fault, to penitently confess and forsake it. But where others are concerned, it is not for us to judge-though sometimes God reveals the cause to His servants (Amos 3:7).

In the passage which is to be before us, the apostle presents a third consideration why heed should be given unto the exhortation at the beginning of Hebrews 12, which calls to patient perseverance in the path of faith and obedience, notwithstanding all the obstacles, difficulties, and dangers which may be encountered therein. He now draws a motive from the nature of those sufferings considered in the light of God's end in them: all the trials and persecutions which He may call on His people to endure are necessary, not only as testimonies to the truth, to the reality of His grace in them, but also as chastisements which are required by us, wherein God has a blessed design toward us. This argument is enforced by several considerations to the end of verse 13. How we should admire and adore the consummate wisdom of God which has so marvelously ordered all, that the very things which manifest the hatred of men against us, are evidences of His love toward us! How the realization of this should strengthen patience!

O how many of God's dear children have found, in every age, that the afflictions which have come upon them from a hostile world, were soul-purging medicines from the Lord. By them they have been bestirred, revived, and mortified to things down here; and made partakers of God's holiness, to their own unspeakable advantage and comfort. Truly wondrous are the ways of our great God. Hereby doth He defeat the counsels and expectations of the wicked, having a design to accomplish by their agency something which they know not of. These very reproaches, imprisonments, stripes, with the loss of goods and danger of their lives, with which the world opposed them for their ruin; God makes use of for their refining, consolation and joy. Truly He "maketh the wrath of man to praise Him" (Psalms 76:10). O that our hearts and minds may be duly impressed with the wisdom, power and grace of Him who bringeth a clean thing out of an unclean.

"In all these things is the wisdom and goodness of God, in contriving and effecting these things, to the glory of His grace, and the salvation of His Church, to be admired" (John Owen). But herein we may see, once more, the imperative need for faith-a God-given, God-sustained, spiritual, supernatural FAITH. Carnal reason can see no more in our persecutions than the malice and rage of evil men. Our senses perceive nothing beyond material losses and painful physical discomforts. But faith discovers the Father's hand directing all things: faith is assured that all proceeds from His boundless love: faith realizes that He has in view the good of our souls. The more this is apprehended by the exercise of faith, not only the better for our peace of mind, but the readier shall we be to diligently apply ourselves in seeking to learn God's lessons for us in every chastisement He lays upon us.

Now it is most blessed and instructive to see how the apostle met the unbelieving reasoning of their hearts. He appealed to their own scriptures, reminding them of an exhortation found in Proverbs 3:11; Proverbs 3:12: "And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastenings of the Lord, nor faint when thou art rebuked of Him" (Hebrews 12:5). As we pointed out so often in our exposition of the earlier Chapter s of this Epistle, at every critical point in his argument the apostle's appeal was to the written Word of God-an example which is binding on every servant of Christ to follow. That Word is the final court of appeal for every controversial matter, and the more its authority is respected, the more is its Author honored. Not only so, but the more God's children are brought to turn to its instruction, the more will they be built up and established in the true faith. Moreover, "Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope" (Romans 15:4): it is to them alone we must turn for solid comfort. Great will be our loss if we fail to do so.

"And ye have forgotten the exhortation which speaketh unto you." Note well the words we have placed in italics. The exhortation to which the apostle referred was uttered over a thousand years previously, under the Mosaic dispensation; nevertheless the apostle insists that it was addressed equally unto the New T. saints! How this exposes the cardinal error of modern "dispensationalists," who seek to rob Christians of the greater part of God's precious Word. Under the pretense of "rightly dividing" the Word, they would filch from them all that God gave to His people prior to the beginning of the present era. Such a devilish device is to be steadfastly resisted by us. All that is found in the book of Proverbs is as much God the Father's instruction to us as are the contents of the Pauline epistles! Throughout that book God addresses us individually as "My son:" see Hebrews 1:8; Hebrews 3:1; Hebrews 4:1; Hebrews 5:1, etc. Surely that is quite sufficient for every spiritual mind-no labored argument is needed.

The appositeness of Proverbs 3:11; Proverbs 3:12 to the case of the afflicted Hebrews gave great force to the apostle's citing of it here. That passage would enable them to perceive that their case was by no means unprecedented or peculiar, that it was in fact no otherwise with them than it had been with others of God's children in former ages and that long before the Lord had graciously laid in provision for their encouragement: "My son, despise not the chastening of the Lord; neither be weary of His correction: For whom the Lord loveth He correcteth, even as a Father the son in whom He delighteth" (Proverbs 3:11; Proverbs 3:12). It has ever been God's way to correct those in whom He delights, to chastise His children; but so far from that salutary discipline causing us to faint, it should strengthen and comfort our hearts, being assured that such chastening proceeds from His love, and that the exhortation to perseverance in the path of duty is issued by Him. It is the height of pride and ingratitude not to comply with His tender entreaties.

But the apostle had to say to the suffering Hebrews, "Ye have forgotten the exhortation." To forget God's gracious instruction is at least an infirmity, and with it they are here taxed. To forget the encouragements which the Father has given us is a serious fault: it is expressly forbidden: "Beware lest thou forget the Lord" (Deuteronomy 6:12). It was taxed upon the Jews of old, "They soon forgat His works... They forgat God their Savior, which had done great things in Egypt" (Psalms 106:13; Psalms 106:21). Forgetfulness is a part of that corruption which has seized man by his fall: all the faculties of his soul have been seriously injured-the memory, which was placed in man to be a treasury, in which to lay up the directions and consolations of God's Word, has not escaped the universal wreckage. But that by no means excuses us: it is a fault, to be striven and prayed against. As ministers see occasion, they are to stir up God's people to use means for the strengthening of the memory-especially by the formation of the habit of holy meditation in Divine things.

Thus it was with the Hebrews, in some measure at least: they had "forgotten" that which should have stood in good stead in the hour of their need. Under their trials and persecution, they ought, in an especial manner, to have called to mind that Divine exhortation of Proverbs 3:11; Proverbs 3:12 for their encouragement: had they believingly appropriated it, they had been kept from fainting. Alas, how often we are like them! "The want of a diligent consideration of the provision that God hath made in the Scripture for our encouragement to duty and comfort under difficulties, is a sinful forgetfulness, and is of dangerous consequence to our souls" (John Owen).

"Which speaketh unto you as unto children." It is very striking indeed to observe the tense of the verb here: the apostle was quoting a sentence of Scripture which had been written a thousand years previously, yet he does not say "which hath spoken," but "which speaketh unto you!" The same may be seen again in that sevenfold exhortation of Revelation 2 and 3, "He that hath an ear let him hear what the Spirit saith (not "said") unto the churches." The Holy Scriptures are a living Word, in which God speaks to men in every generation. Holy Writ is not a dumb or dead letter: it has a voice in it, ever speaking of God Himself. "The Holy Spirit is always present in the Word, and speaks in it equally and alike to the church in all ages. He doth in it speak as immediately to us, as if we were the first and only persons to whom He spake. And this should teach us, with what reverence we ought to attend to the Scriptures, namely, as to the way and means whereby God Himself speaks directly to us" (John Owen.)

"Which speaketh unto you as unto children." The apostle emphasizes the fact that God addresses an exhortation in Proverbs 3:11 to "My son," which shows plainly that His relation to the O.T. saints was that of a Father to His children. This at once refutes a glaring error made by some who pose as being ultra-orthodox, more deeply taught in the Word than others. They have insisted that the Fatherhood of God was never revealed until the Son became incarnate; but every verse in the Proverbs where God says "My son" reveals their mistake. That the O.T. saints were instructed in this blessed relationship is clear from other passages: "Like as a father pitieth his children, so the Lord pitieth them that fear Him" (Psalms 103:13). This relation unto God is by virtue of their (and our) union with Christ: He is "the Son," and being one with Him, members of His body, they were "sons" too.

This precious relationship is the ground of the soul's confidence in God. "If God speaks to them as to children, they have good ground to fly to God as to a Father. and in all time of need to ask and seek of Him all needful blessings (Matthew 7:11), yea, and in faith to depend on Him for the same (Matthew 6:31; Matthew 6:32). What useful things shall they want? What hurtful thing need such to fear? If God deal with us as with children, He will provide for them every good thing, He will protect them from every hurtful thing, He will hear their prayers, He will accept their services, He will bear with their infirmities, He will support them under all their burdens, and assist them against all their assaults; though through their own weakness, or the violence of some temptation, they should be drawn from Him, yet will He be ready to meet them in the mid-way, turning to Him-instance the mind of the father of the prodigal towards him" (W. Gouge).

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An Exposition of Hebrews

(Hebrews 12:5)

It is of first importance that we learn to draw a sharp distinction between Divine punishment and Divine chastisement-important for maintaining the honor and glory of God, and for the peace of mind of the Christian. The distinction is very simple, yet is it often lost sight of. God's people can never by any possibility be punished for their sins, for God has already punished them at the Cross. The Lord Jesus, our blessed Substitute, suffered the full penalty of all our guilt, hence it is written, "the blood of Jesus Christ His Son cleanseth us from all sin"

(1 John 1:7). Neither the justice nor the love of God will permit Him to again exact payment of what Christ discharged to the full. The difference between punishment and chastisement lies not in the nature of the sufferings of the afflicted: it is most important to bear this in mind. There is a threefold distinction between the two.

First, the character in which God acts. In the former God acts as Judge, in the latter as Father. Sentence of punishment is the act of a judge, a penal sentence passed on those who are charged with guilt. Punishment can never fall upon a child of God in this judicial sense, because his guilt was all transferred to Christ: "Who His own self bare our sins in His own body on the tree." But while the believer's sins cannot be punished, while the Christian cannot be condemned (Romans 8:33), yet he may be chastised. The Christian occupies an entirely different position from the non-Christian: he is a member of the family of God. The relationship which now exists between him and God is that of Parent and child; and as a son he must be disciplined for wrong-doing. Folly is bound up in the hearts of all God's children, and the rod is necessary to rebuke, to subdue, to humble.

The second distinction between Divine punishment and Divine chastisement lies in the recipients of each. The objects of the former are His enemies; the subjects of the latter, His children. As the Judge of all the earth God will yet take vengeance on all His foes; as the Father of His family God maintains discipline over all His children. The one is judicial, the other parental. A third distinction is seen in the design of each: the one is retributive, the other remedial. The one flows from His anger, the other from His love. Divine punishment is never sent for the good of sinners, but for the honoring of God's law and the maintenance of His government. Divine chastisement is sent for the well-being of His children: "We have had fathers of our flesh which corrected us and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened us after their own pleasure; but He for our profit, that we might be partakers of His holiness" (Hebrews 12:9; Hebrews 12:10).

The above distinctions should at once rebuke the thoughts which are so generally entertained among Christians. When the believer is smarting under the rod, let him not say, God is now punishing me for my sins. That can never be; that is most dishonoring to the blood of Christ. God is correcting thee in love, not smiting in wrath. Nor should the Christian regard the chastening of the Lord as a sort of necessary evil to which he must bow as submissively as possible. No, it proceeds from God's goodness and faithfulness and is one of the greatest blessings for which we have to thank Him. Chastisement evidences our Divine sonship; the father of a family does not concern himself with those on the outside: but those within he guides and disciplines to make them conform to his will. Chastisement is designed for our good, to promote our highest interests. Look beyond the rod to the All-wise hand that wields it!

Unhappily there is no word in the English language which is capable of doing justice to the Greek term here. "Paideia" which is rendered "chastening" is only another form of "paidion" which signifies "young children, being the tender word that was employed by the Savior in John 21:5 and Hebrews 2:13. One can see at a glance the direct connection which exists between the words "disciple" and "discipline:" equally close in the Greek is the relation between "children" and "chastening"-son training would be better. It has reference to God's education, nurture and discipline of His children. It is the Father's wise and loving correction which is in view.

It is true that much chastisement is the rod in the hand of the Father correcting His erring child, but it is a serious mistake to confine our thoughts to this one aspect of the subject. Chastisement is by no means always God's scourging of His refractory sons. Some of the saintliest of God's people, some of the most obedient of His children, have been and are the greatest sufferers. Oft times God's chastenings instead of being retributive are corrective. They are sent to empty us of self-sufficiency and self-righteousness; they are given to discover to us hidden transgressions, to teach us the plague of our own hearts. Or again; chastisements are sent to strengthen our faith, to raise us to higher levels of experience, to bring us into a condition of greater usefulness. Still again; Divine chastisement is sent as a preventative, to keep under pride, to save us from being unduly elated over success in God's service. Let us consider, briefly, four entirely different examples.

David. In his case the rod was laid upon him for grievous sins, for open wickedness. His fall was occasioned by self-confidence and self-righteousness. If the reader will diligently compare the two songs of David recorded in 2 Samuel 22 and 23, the one written near the beginning of his life, the other near the end, he will be struck by the great difference of spirit manifested by the writer in each. Read 2 Samuel 22:22-25, and you will not be surprised that God suffered him to have a fall. Then turn to chapter 23, and mark the blessed change. At the beginning of 5:5 there is a heart-broken confession of failure. In verses 10-12, there is a God-glorifying profession, attributing victory unto the Lord. The severe scourging of David was not in vain.

Job. Probably he tasted of every kind of suffering which falls to man's lot: family bereavements, loss of property, grievous bodily afflictions, came fast, one on top of another. But God's end in them all was that Job should benefit therefrom and be a greater partaker of His holiness. There was not a little of self-satisfaction and self-righteousness in Job at the beginning; but at the end, when he was brought face to face with the thrice Holy One, he "abhorred himself" (Heb. 42:6). In David's case the chastisement was retributive; in Job's corrective.

Paul. "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure" (2 Corinthians 12:7). This "thorn" was sent not because of failure and sin, but as a preventative against pride. Note the "lest" both at the beginning and end of the verse. The result of this "thorn" was that the beloved apostle was made more conscious of his weakness. Thus chastisement has for one of its main objects the breaking down of self-sufficiency, the bringing us to the end of ourselves.

Now in view of these widely different aspects-chastisements which are retributive, corrective, educative, and preventative-how incompetent are we to diagnose, and how great is the folly of pronouncing a judgment concerning others! Let us not conclude when we see a fellow-Christian under the rod of God that he is necessarily being taken to task for his sins. Let us now consider the spirit in which Divine chastisements are to be received. "My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him" (verse 5).

Not all chastisement is sanctified to the recipient of it. Some are hardened thereby; others are crushed beneath it. Much depends on the spirit in which afflictions are received. There is no virtue in trials and troubles in themselves: it is only as they are blest by God that the Christian is profited thereby. As Hebrews 12:11 informs us, it is those who are "exercised" under God's rod that bring forth "the peaceable fruit of righteousness." A sensitive conscience and a tender heart are the needed adjuncts.

In our text the Christian is warned against two entirely different dangers: despise not, despair not. These are two extremes against which it is ever necessary to keep a sharp look-out. Just as every truth of Scripture has its balancing counterpart, so has every evil its opposite. On the one hand there is a haughty spirit which laughs at the rod, a stubborn will which refuses to be humbled thereby. On the other hand there is a fainting which utterly sinks beneath it and gives way to despondency. Spurgeon said, "The way of righteousness is a difficult pass between two mountains of error, and the great secret of the Christian's life is to wend his way along the narrow valley." Let us then ponder separately the two things which the Christian is here warned against: "My son, despise not thou the chastening of the Lord, nor faint when thou are rebuked of Him."

Third, by criticisms. How often we question the usefulness of chastisement. As Christians we seem to have little more spiritual good sense than we had natural wisdom as children. As boys we thought that the rod was the least necessary thing in the home. It is so with the children of God. When things go as we like them, when some unexpected temporal blessing is bestowed, we have no difficulty in ascribing all to a kind Providence; but when our plans are thwarted, when losses are ours, it is very different. Yet, is it not written, "I form the light and create darkness, I make peace, and create evil: I the Lord do all these things" (Isaiah 45:7).

How often is the thing formed ready to complain "Why hast Thou made me thus?" We say, I cannot see how this can possibly profit my soul: if I had better health, I could attend the house of prayer more frequently; if I had been spared those losses in business, I would have more money for the Lord's work! What good can possibly come out of this calamity? Like Jacob we exclaim, "All these things are against me." What is this but to "despise" the rod? Shall thy ignorance challenge God's wisdom? Shall thy shortsightedness arraign omniscience? O for grace to be as a "weaned child" (Psalms 131:2).

Fourth, by carelessness. So many fail to mend their ways. The exhortation of our text is much needed by all of us. There are many who have "despised" the rod, and in consequence they have not profited thereby. Many a Christian has been corrected by God, but in vain. Sickness, reverses, bereavements have come, but they have not been sanctified by prayerful self-examination. O brethren and sisters, take heed. If God be chastening "consider your ways" (Haggai 1:5), "ponder the path of thy feet" (Proverbs 4:26). Be assured that there is some reason for the chastening. Many a Christian would not have been chastised half so severely had he diligently inquired as to the cause of it.

"Cause me to understand wherein I have erred" (Job 6:24); "show me wherefore Thou contendest with me" (Hebrews 10:2), expresses the attitude we should take whenever God's hand is laid upon us. We are bidden "hear ye the rod" (Micah 6:9), that is, to pay a due regard to God's voice in our trials and afflictions, and to correct that in our lives with which He is displeased. In chastisement God is to be viewed not only as a Father but also as a Teacher: valuable lessons are to be learned therefrom if we cultivate a teachable spirit. Not so to do, failure to improve them unto their proper design and to comply with the will of God in them, is to "despise" His loving reproofs. But we must turn now to the second half of our verse.

"Nor faint when thou art rebuked of Him." This word presupposes that we have not "despised" God's chastening, but have heeded it-inquired as to the cause and reason of it, and have discovered He is evidencing that He is displeased with us. The learned tell us that the word for "rebuked," both in the Hebrew and in the Greek, signifies "a reproof by rational conviction:" the conscience has been pricked, and God has discovered unto the heart that there is something in our ways-which before we took no notice of-which has convinced us of the needs-be for our present afflictions. He makes us to understand what it is that is wrong in our lives: we are "rebuked" in our conscience. Our response should be to humble ourselves before Him, confess the fault, and seek grace to right it; and in order to this we are cautioned against "fainting" in our minds. Let us mention several forms of this particular evil of "fainting."

First, when we give up all exertion. This is done when we sink down in despondency. The smitten one concludes that it is more than he can possibly endure. His heart fails him; darkness swallows him up; the sun of hope is eclipsed, and the voice of thanksgiving is silent. To "faint" means rendering ourselves unfit for the discharge of our duties. When a person faints, he is rendered motionless. How many Christians are ready to completely give up the fight when adversity enters their lives. How many are rendered quite inert when trouble comes their way. How many by their attitude say, God's hand is heavy upon me: I can do nothing. Ah, beloved, "sorrow not, even as others which have no hope" (1 Thessalonians 4:13). "Faint not when thou art rebuked of Him:" go to the Lord about it; recognize His hand in it. Remember thine afflictions are among the "all things" which work together for good.

Second, when we question our sonship. There are not a few Christians who, when the rod descends upon them, conclude that they are not sons of God after all. They forget that it is written "Many are the afflictions of the righteous (Psalms 34:19), and that we must "through much tribulation enter into the kingdom of God" (Acts 14:22). One says, "But if I were His child, I should not be in this poverty, misery, shame." Listen to verse 8. "But if ye be without chastisement, whereof all are partakers, then are ye bastards and not sons." Learn, then, to look upon trials as proofs of God's love-purging, pruning, purifying thee. The father of a family does not concern himself much about those on the outside of his household: it is they who are within whom he guards and guides, nurtures and conforms to his will. So it is with God.

Third, when we give way to unbelief. This is occasioned by our failure to seek God's support under trials, and lay hold of His promises-"weeping may endure for a night, but joy cometh in the morning" (Psalms 30:5). Sure are we to "faint" if we lose sight of the Lord, and cherish not His words of consolation. David was encouraging himself against unbelief when he took himself to task and said, "Why art thou cast down O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise Him for the help of His countenance" (Psalms 42:5): if only that attitude be maintained by us, we shall be preserved from sinking when troubles come upon us.

Fourth, when we despair. When unbelief dominates the heart, despondency soon becomes our portion. Some indulge the gloomy fancy that they will never again get from under the rod in this life; ah, it is a long lane that has no turning! Perhaps a reader says, "But I have prayed and prayed, and yet the dark clouds have not lifted." Then comfort yourself with the reflection: it is always the darkest hour which precedes the dawn. Perhaps another says, "I have pleaded His promises, but things are no better with me: I thought God delivered those who called upon Him; I have called, but He has not delivered, and I fear He never will." What! child of God, speak of thy Father thus? You say, He will never leave off smiting because He has smitten so long; rather conclude, He has now smitten so long, I must soon be delivered. Fight hard, my brother, against this attitude of despair, lest your complaining cause others to stumble. Despise not; faint not. May Divine Mace preserve both writer and reader from either of these sinful extremes.