CHAPTER
90
DIVINE
CHASTISEMENT
“Besides this, we have had earthly fathers who
disciplined us and we respected them. Shall we much not more be subject to the
Father of spirits and live? (HEBREWS 12:9 ESV).
The apostle Paul did not, like so
many of our moderns, hurry through a subject and dismiss an unpleasant theme
with a brief sentence or two. No, he could say truthfully, “I kept back nothing
that was profitable unto you.”
His chief concern was not to please,
but to help his hearers and readers.
Well did he know the tendency of the
heart to turn away quickly from what is searching and humbling, unto that which
is more attractive and consoling. But instead of acceding to this spirit, he
devoted as much attention to encouraging for instruction, as he did to scolding
concerning our duties as he did in expounding God’s promises; while the latter
was given its due place the former was not neglected. It behooves each servant
of God to study the methods of the apostles, and seek wisdom and grace to
emulate their practice; only thus will they preserve the balance of Truth, and
be delivered from “handling the Word deceitfully” (2 Corinthians 4:2).
Some years ago, when the editor was
preaching a series of sermons on (Hebrews 12:3-11), several members of the
congregation complained they were growing weary of hearing so much upon the
subject of Divine chastisement. Alas, the very ones who chafed so much at
hearing about God’s rod have since been smitten the most severely by it. Should
any of our present readers feel the same way about the writer’s treatment of
this same passage, he would lovingly warn them that, though these articles may seem
gloomy and irksome while prosperity is smiling upon them, nevertheless they
will be well advised to “hearken and hear for the time to come” (Isaiah
42:23). The sun will not always be shining upon you, dear reader, and if you
now store these thoughts up in your memory, they may stand you in good stead
when your sky becomes overcast. Sooner or later, this portion of Holy Scripture
will apply very pertinently unto each of our cases. God “afflicts’ every
son whom He receives.” None of the followers of “The Man of sorrows” are
exempted from sorrow. It has been truly said that “God had one Son without sin,
but none without suffering.” So much depends upon how we “endure”
suffering: the spirit in which it be received, the graces which are exercised
by it, and the improvement which we make of it. Our attitude toward God, and
the response which we make of His disciplinary dealings with us, means that we
shall either honor or dishonor Him, and suffer loss or reap gain from our
affliction. Manifold are our obligations to comport ourselves becomingly when
God is pleased to afflict us, and many and varied are the motives and arguments
which the Spirit, through the apostle, here presents to us for this end.
In the verse which is now to be
before us a further reason is given showing the need of the Christian’s duty to
meekly bear God’s chastening. First, the apostle had reminded the saints of the
teaching of Scripture, verse 5: how significant that he began with that!
Second, he had comforted them with the assurance that the rod is wielded not by
wrath, but in tender attentiveness, verse 6. Third, he affirmed that God
chastens all His children without exception, with only illegitimate children escaping,
verses 7, 8. Now he reminds us that we had natural parents who corrected us,
and we gave them reverence. Our earthly fathers had the right, because of their
relationship, to discipline us, and we submitted. If, then, it was right and
proper for us to submit to their corrections, how much more ought we to be in
subjection to our heavenly Father when He scolds us. “Furthermore, we have had
fathers of our flesh, which corrected us, and we gave them reverence: shall we
not much rather be in subjection to the Father of spirits, and live?” (Verse
9).
The opening “Furthermore” is really
humbling and searching. One would think sufficient had been said in the
previous verses to make us be submissive under and thankful for the tender
discipline of our God. Is it not enough to be told that the Scriptures teach us
to expect chastisements, and urge us not to despise them? Is it not sufficient
to be assured that these chastisements proceed from the very heart of our Father,
being appointed and regulated by His love? No, a “furthermore” is needed by us!
The Holy
Spirit deigns to supply further
reasons for bringing our unruly hearts into subjection. This should indeed
humble us, for the implication is clear that we are slow to pay
attention to and bow beneath the rod. Yea, is it not sadly true that the older
we become, the more need there is for our being chastened? The writer has been
impressed by the fact, both in his study of the Word and his observation of
fellow-Christians, that, as a general rule, God uses the rod very little and
very lightly upon the babes and younger members of His family, but that He
employs it more frequently and severely on mature Christians. We have often
heard older saints warning younger brothers and sisters of their great
danger, yet it is striking to observe that Scripture records not a single
instance of a young saint disgracing his profession.
Recall the histories of young
Joseph, the Hebrew maid in Naaman’s household, David as a stripling engaging
Goliath, Daniel’s early days, and his three youthful companions in the furnace;
and it will be found that all of them conducted themselves nobly. On the other
hand, there are numerous examples where men in middle life and of grey hairs
grievously dishonored their Lord. It is true that young Christians are
feeblest, and with rare exceptions, they know it; and therefore does God
manifest His grace and power by upholding them: it is the “lambs” which He
carries in His arms! But some older Christians seem far less conscious of their
danger, and so God often allows them to have a fall, that He may stain the
pride of their self-glory, and that others may see it is nothing in the
flesh — standing, rank, age, or attainments — which insures our safety; but
that He upholds the humble and casts down the proud. David did not fall
into his great sin till he had reached the prime of life.
God thus shows us there is no
protection in years. Yea, added years seem to call for increased chastening.
Often there is more grumbling and complaining among the aged pilgrims than the
younger ones: it is true their nerves can stand less, but God’s grace is
sufficient for worn-out nerves.
Often there is more occupation with
self and circumstances among the fathers and mothers in
In this connection let us remind
ourselves of that verse, “Who satisfies you with good so that your youth is
renewed like the eagle’s” (Psalm 103:5 ESV). The eagle is a bird
renowned for its longevity, often living to be more than a hundred years
old. The eagle is also the high-soaring bird, building its nest on the mountain
summit. But how is the eagle’s youth renewed; By a new crop of
feathers, and by the rejuvenation of its wings. And that is precisely what some
middle-aged and elderly Christians need: the rejuvenation of their spiritual
wings — the wings of faith, of hope, of zeal, of love for souls, of devotedness
to Christ. So many leave their first love, lose the joy of their supports, and
instead of setting before younger Christians a bright example of trustfulness
and cheerfulness, they often discourage them by their gloominess and
slothfulness. Thus God’s chastening increase in severity and frequency! Dear
friend, instead of saying, “The days of my usefulness are over,” rather reason,
The night cometh when no man can work; therefore I must make the most of my
opportunities while it is yet called day. For your encouragement let it be
stated that the most active worker in a church of which the editor was pastor
was seventy-seven years old when he went there, and during his stay of three
and a half years she did more for the Lord, and was a greater stimulus to him,
than any other member of that church. She lived another eight years, and they
were, to the very end, years filled with devoted service to Christ. We believe
that the Lord will yet say of her, as of another woman, “She hath done what she
could.” O brothers and sisters, especially you who are feeling the weight of
years, heed that word, “Let us not grow weary of doing good, for in due season
we will reap, if we do not give up” (Galatians 6:9 ESV).
“Furthermore, we have had fathers of
our flesh which corrected us and we gave them reverence.” It is the duty of
children to give the reverence of obedience unto the just commands of their
parents, and the reverence of submission to their correction when disobedient.
As parents have a charge from God to minister correction to their children when
it is due — and not spoil them unto their ruin — so children have a command
from God to receive parental scolding in a proper spirit, and not to be
discontented, stubborn, or rebellious. For a child to be insubordinate under
correction, confirms a double fault; the very correction shows a fault has been
committed, and insubordination under correction is only adding wrong to wrong.
“We gave them reverence,” records the attitude of dutiful children toward their
parents: they neither ran away from home in a huff, nor became so discouraged
as to quit the path of duty. From this law of the human home, the apostle
points out the humble and submissive conduct which is due unto God when He
disciplines His children: “Shall we not much rather be in subjection unto the
Father of spirits?” The “much rather” points a contrast suggested by the
analogy: that contrast is at least fourfold.
First, the former chastening proceeded
from those who were our fathers according to the flesh; the other is given by
Him who is our heavenly Father.
Second, the one was sometimes administered
in imperfect knowledge and irritable temper; the other comes from unerring
wisdom and untiring love.
Third, the one was during just a brief
period, when we were children; the other continues throughout the whole of our
Christian life.
Fourth, the one was designed for our
temporal good; the other has in view our spiritual and eternal welfare. Then
how much more should we readily submit unto the latter? “Shall we not much
rather be in subjection unto the Father of spirits?” By nature we are not in
subjection. We are born into this world filled with the spirit of
insubordination: as the descendants of our rebellious first parents, we inherit
their evil nature. “Man is born like a wild ass’s colt” (Job11:12). This is very
unpalatable and humbling, but nevertheless it is true. As (Isaiah 53:6) tells
us, “All we like sheep have gone astray; we have turned every one to his own
way, and that is one of opposition to the revealed will of God. Even
at conversion this wild and rebellious nature is not eradicated. A new nature
is given, but the old one lusts against it. It is because of this that
discipline and chastisement are needed by us, and the great design of these is
to bring us into subjection unto the Father of spirits. To be “in subjection
unto the father” is a phrase of extensive import, and it is well that we should
understand the varsities of its significance. 1 It indicates submission in
God’s sovereign right to do with us as He pleases. “I was dumb, I opened
not my mouth: because thou didst it” (Psalm 39:9). It is the duty of
saints to be mute under the rod and silent beneath the sharpest
afflictions. But this is only possible if we see the hand of God in them.
If His hand is not seen in the trial, the heart will do nothing but fret and
fume. “But the king said, “What have I to do with you, you sons of
Zeruiah? If he is cursing because the Lord has said to him, ‘Curse David,” who
then shall say, “Why have you done so?
And David said to Abishai and to all his servants, “Behold, my own son
seeks my life; how much more may this Benjaminit! Leave him alone and let him
curse, for the Lord has told him to (2 Samuel 16:10, 11ESV). What an example of
complete submission to the sovereign will of the Most High was this! David knew
that Shimei could not curse him without God’s permission. “This will set
my heart at rest, What my God appoints is best.” But with
rare exceptions many chastenings are needed to bring us to this place, and to
keep us there.
2. It implies a renunciation of
self-will. To be in
subjection unto the Father presupposes a surrendering and resigning of
ourselves to Him. A blessed illustration of this is found in (Leviticus 10:1-3
ESV), “Now Nadab and Abihu, the sons of Aaron, each took his censer and put
fire in it and laid incense on it and offered unauthorized fire before the
Lord, which he had not commanded them. And the fire came out from before the
Lord and consumed them, and they died before the Lord. Then Moses said to
Aaron, “This is what the Lord has said, ‘Among those who are near to me I will
be sanctified, and before all the people I will be glorified.’ And Aaron held
his peace. Consider the circumstances. Aaron’s two sons, most probably intoxicated
at the time, were suddenly cut off by Divine judgment. Their father had no warning
to prepare him for this trial; yet he “held his peace!” O quarrel not against
Jehovah: be clay in the hands of the Potter: take Christ’s yoke upon you, and
learn of Him who was “meek and lowly in heart.”
3. It signifies an acknowledgment of
God’s righteousness and wisdom in all His dealings with us. We must vindicate God. This is what
the Psalmist did: “I know, O Lord, that Thy judgments are right, and
that Thou in faithfulness hast afflicted me” (Psalm 119:75). Let
us see to it that Wisdom is ever justified by her children: let our confession
of her be, “Righteous art Thou, O Lord, and upright are Thy judgments”
(Psalm 119:137). Whatever may be sent, we must vindicate the Sender
of all things: the Judge of all the earth cannot do wrong. Stifle, then,
the rebellious murmur, “What have I done to deserve such treatment by
God?” And say with the Psalmist, “He does not deal with us according to our
sins, nor repay according to our inequities (Psalm 103:10 ESV). My
reader, if God dealt with us only according to the strict rule of His
justice, we would have been in Hell long ago: “If you, O Lord, should mark our
iniquities, O Lord, who could stand? (Psalm 130:3 ESV). The Babylonian
captivity was the severest affliction which God ever brought upon His earthly
people during O.T. times, yet even then a renewed heart acknowledged God’s
righteousness in it: “Now, therefore, our God, the great,, the mighty, and the
awesome God, who keeps covenant and steadfast love, let not all the hardship
seem little to you that has come upon us, upon our kings, our princes, our
priests, our prophets, our fathers, and all your people, since the time of the
kings of Assyria until this day. Yet you have been righteous in all that has
come upon us, for you have dealt faithfully and we have asked wickedly (Nehemiah
9:32, 33 ESV). God’s enemies may talk of His injustice; but let His children
proclaim His righteousness. Because God is good, He can do nothing but what is
right and good.
4. It includes recognition of His care
and a sense of His love. There is a sulking submission, and there is a cheerful submission. There
is a fatalistic submission which takes this attitude — this is inevitable, so I
must bow to it; and there is a thankful submission, receiving with gratitude
whatever
God may be pleased to send us. “It
is good for me that I have been afflicted; that I might learn Thy
statutes” (Psalm 119:71). The Psalmist viewed his chastisements with the eye of
faith, and doing so he perceived the love behind them. Remember that when God
brings His people into the wilderness it is that they may learn more of His
sufficiency, and that when He casts them into the furnace, it is that they may
enjoy more of His presence.
5. It involves an active performance of
His will. True
submission unto the
“Father of spirits” is something
more than a passive thing. The other meanings of this expression which we have
considered above are more or less of a negative character, but there is a
positive and active side to it as well, and it is important that this should be
recognized by us. To be “in subjection” to God also means that we are to walk
in His precepts and run in the way of His commandments. Negatively, we are not
to be murmuring rebels; positively, we are to be obedient children. We are
required to be submissive unto God’s Word, so that our thoughts are formed and
our ways regulated by it. There is not only an acceptance of God’s will, but a doing
of it — an actual performance of duty. When we utter that petition in the
prayer which the Savior has given us, “Thy will be done,” something more is
meant than a pious acquiescence unto the pleasure of the Almighty: it also
signifies, may Thy will be performed by me. Subjection “unto the Father
of spirits,” then, is the practical acknowledging of His Lordship. Two reasons
such subjection are suggested in our text. First, because the One
with whom we have to do is our Father. O how profoundly thankful we should
be that the Lord God stands revealed to us as the “Father” — our Father,
because the Father of our Lord and Savior Jesus Christ, and He rendered
perfect obedience unto Him. It is but right and fitting children should honor
their parents by being in complete subjection to them: not to do so is to
ignore their relationship, despise their authority, and slight their love. How
much more ought we to be in subjection unto our heavenly Father: there is
nothing tyrannical about Him: His commandments are not grievous: He has only our
good at heart. “Behold, what manner of love the Father has bestowed upon us, that
we should be called the sons of God” (1 John 3:1), then let us earnestly
endeavor to express our gratitude by dutifully walking before Him as obedient
children, and no matter how mysterious may be His dealings with us, say with
the Savior, “Shall I not drink the cup that the Father has given?,” (John 18:11
ESV).
The particular title of God found in
our text calls for a brief comment. It is placed in antithesis from “fathers of
our flesh,” which has reference to their begetting of our bodies. True, our
bodies also are a real creation on the part of God, yet in connection therewith
He is pleased to use human instrumentalities. But in connection with the
immaterial part of our beings,
God is the immediate and alone
Creator of them. As the renowned Owen said, “The soul is immediately created
and infused; having no other father but God Himself,” and rightly did that
eminent theologian add, “This is the fundamental reason of our perfect
subjection unto God in all afflictions, namely, that our very souls are His,
the immediate product of His Divine power, and under his rule alone. May He not
do as He wills with His own?” The expression “Father of spirits” refutes, then,
the error of traducianists, who suppose that the soul, equally with the body,
is transmitted by our parents. In Numbers 16:22 He is called “the God of the
spirits of all flesh” which refers to all men naturally; while the “Father of
spirits” in our text includes the new nature in the regenerate. The second
reason for our subjection to the Father is, because this is the secret
of true happiness, which is pointed out in the final words of our text “and
live.” The first meaning of those words is, “and be happy.” This is clear from Deuteronomy
5:33, “You shall walk in all the way that the Lord your God has commanded you,
that you may live, and that it may go well with you, and that you may live long
in the land that you shall possess. Observe the words “that you may live long,”
which obviously signify “that ye may be happy” — compare Exodus 10:17, where
Pharaoh called the miseries of the plagues “this death.” Life ceases to be life
when we are wretched. It is the making of God’s will our haven, which
secures the true resting-place for the heart. The rebellious are fretful and
miserable, but “Great peace have those who love your law; nothing can make them
stumble” (Psalm 119:165 ESV). “Take My yoke upon you,” said Christ, “and ye
shall find rest unto your souls.” Alas, the majority of professing Christians
are so little in subjection to God; they have just enough religion to make them
miserable. “Shall we not much rather be in subjection unto the Father of
spirits and live?” No doubt words of this verse point these to a designed
contrast from Deuteronomy 21:18-21ESV, “If a man has a stubborn and
rebellious son who will not obey the voice of his father or the voice of his
mother, and, though they discipline him, will not listen to them, then his
father and his mother shall take hold of him and bring him out to the elders of
his city at the gate of the place where he lives, and they shall say to the
elders of his city, ‘this our son is stubborn and rebellious; he will not obey
our voice; he is a glutton and a drunkard.’ Then all the men of the city shall
stone him to death with stones. So you shall purge the evil from your midst,
and all
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