submit himself to correction, was to die without mercy. are in subjection to God in his chastisements, shall live.

But they who

VER. 11.—Πασα δε παιδεια προς μεν το παρον ου δοκει χαρας είναι, αλλα λυπης ύστερον δε καρπον ειρηνικον τοις δι' αυτής γεγυμνασ μενοις αποδίδωσι δικαιοσύνης.

KaрTоv. Syr. O NOW ND, 'the fruit of peace and righteousness. Vul. Fructum pacatissimum, most peaceable,' Rhem. and arodidwol, it renders in the future, reddet, for reddit.

VER. 11.-Now no chastening for the present seemeth to be joyous, but grievous; nevertheless, afterwards it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.

This is the close of the apostle's dispute and arguing about sufferings and afflictions, with the use of them, and our duty in bearing them with patience. And he gives it us in a general rule, wherein he balanceth the good and evil of them, showing how incomparably the one exceedeth the other. The same argument he insisteth on, 2 Cor. iv. 17, For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.'

And he states his rule so, as by a concession to obviate an objection, against a compliance with his exhortation; and this is taken from the trouble and sorrow wherewith chastisement is accompanied. This therefore he takes for granted, he will not contend about it, but takes off all its weight, by opposing the benefit of it thereunto.

The literal expression in the original is aσa aidɛia, but every chastisement at present seems not to be of joy,' that is, none doth seem so to be.

The introduction of the whole, is by the particle de, which some render by enim, some by autem, 'for,' and 'but;' there is no more in it (for it is used variously) but an intimation of a progress in discourse; we render it now,' not as an adverb of time, but as a note of attention. The particle μev, is omitted in our translation. Others render it by quidem, truly;' and where it is so joined in sense with de, as here it is, it hath the force of an asseveration, 'for truly,' or 'now truly.' In the concession we may observe,

1. The universality of the expression, 'every chastisement,' not any excepted; for what is affirmed is of the nature of chastisements; what is not so, is none. If any thing befal a man that is evil, if it be no way dolorous to him, it may be a judgment on him, it is not a chastisement to him.

2. The time wherein a judgment is made of it, whereon this concession is made, Tooç TO Tаpov, for the present;' that is, whilst it is actually on us, whilst we suffer under it, especially in its first ingress and assault; whilst the wound they give to the mind is fresh, before it be mollified by the ointment of faith, and submission to God.

3. Hereof it is affirmed, that ov doket, it seemeth not to be joyous, but grievous.' That is, whatever be spoken of the good of chastise

ment, it represents itself otherwise to us; it appears with another face to us, and we cannot but make another judgment of it. The meaning is not, that it only seems' so to be, but is not so; but 'really' so it is, and so we do esteem it. And the original is, 'it is not of joy, but of sorrow,' that is, say some, there is an ellipsis to be supplied by Tintin, or some such word; it is not effective of joy but of sorrow. But this seems not to be the meaning of the words; for it is in the issue really effective of joy also. And the apostle speaks not of it here, as to its effects, but as to its nature in itself. And so it is not of joy, it belongs not to things joyous and pleasant. It is not a sweet confection, but a bitter potion. It is of the nature of things sorrowful. It is of sorrow, which we render grievous.' But that word is of an ambiguous signification in our language. Sometimes we render Baove, by it, 1 John ν. 3, και εντολαι αυτού βαρειαι. ουκ εισιν, ‘and his commands are not grievous,' that is, heavy, burdensome. Sometimes λurn, as in this place; that is, dolorous and sorrowful. So it is here, a matter of sorrow. It is in the nature of every chastisement, to be a matter of sorrow and grief at present to them that are chastised. This we render 'being in heaviness,' 1 Pet. i. 6, AUTηEVTEC, 'being afflicted with sorrow,' through manifold temptations or afflictions. And sundry things we may yet observe, to clear the sense of the place, as,

Obs. I. When God designeth any thing as a chastisement, it is in vain to endeavour to keep off a sense of it; it shall be a matter of sorrow to us. Men are apt in their trials to think it a point of courage and resolution, to keep off a sense of them, so as not to be affected with grief about them. It is esteemed a piece of pusillanimity to mourn, or be affected with sorrow about them. It is true indeed, that so far as they are from men, and sufferings for the gospel, there is an heroic frame of spirit required to the undergoing of them; so as that it may appear, that we are in nothing terrified by our adversaries; but there is no pusillanimity in us towards God. It is our duty to take in a deep sense of his rebukes and chastisements: and if he doth design any thing that doth befal us as a chastisement, it is in vain for us to contend, that it may not be a matter of sorrow to us. For if it yet be not so, it is but an entrance to his dealing with us. He will not cease, till he hath broken the fierceness, and tamed the pride of our spirits, and have brought us, like obedient children, to submit ourselves under his mighty hand. Wherefore,

Obs. II. Not to take in a sense of sorrow in affliction, is through stout-heartedness to despise the chastening of the Lord, the evil that we are cautioned against, ver. 5.

It

Obs. III. The sorrow intended which accompanies chastisement, is that which the apostle terms AvπN KATA OεOV, 2 Cor. vii. 9, 10, ' sorrow according to God,' or after a godly sort. It is not the wailing of the flesh on a sense of pain; it is not the disorder of our affections, on their encounter with things grievous to our present state and ease. is not a heartless despondency under our pressures, enfeebling us to our duties. But it is a filial sense of God's displeasure, accompanied with nature's aversation, and declension from things evil to it and grievous. Obs. IV. The nature and end of afflictions are not to be measured

by our present sense of them. At present they are dolorous, but the great relief under what is grievous at present in them, is the due consideration of their end and tendency, for which they are appointed of God. And,

Obs. V. All the trouble of afflictions, is but for the present, at most but for the little while which we are to continue in this world. Within a very short time we shall leave them and their trouble behind us for

evermore.

In balance against this matter of lays the advantage and benefit of it. 1. By showing what that benefit is. By whom.

sorrow in chastisement, the apostle And this he doth in three things: 2. When it is received; and, 3.

First. For the benefit of chastisement itself, it is expressed in a threefold gradation. 1. That it yieldeth fruit. 2. That this fruit is the fruit of righteousness. 3. That this fruit of righteousness is peaceable.

1. Kaрrov arоdidwol, 'it yieldeth fruit.' Not 'it will' do so, as the Vulgar reads, but it doth so, namely, in the season designed. It is not a dead, useless thing. When God purgeth his vine, it is that it may bear more fruit, John xv. 2. Where he dresseth his ground, it shall bring forth herbs meet for himself, Heb. vi. 8. The whole of God's dealing and design herein, is set forth in an elegant allusion to a husbandman, in the management of his corn, Isa. xxviii. 23-29. And this fruit in general is of two sorts: 1. The taking away of sin, by the mortification of it. By this therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin,' Isa. xxvii. 9. 2. In the increase of righteousness or holiness, which is here expressed.

2. This fruit then, is the fruit dikatoσvvne, of righteousness,' not righteousness itself, not that fruit which righteousness is, but that which it bears, or brings forth. Neither our doing nor our suffering are the cause of our righteousness, but they promote it in us, and increase its fruit. So the apostle prays for the Corinthians, that God would 'increase in them the fruits of their righteousness,' 2 Cor. ix. 10. And for the Philippians, that they may be filled with the fruits of righteousness, which are by Jesus Christ unto the praise and glory of God,' Phil. i. 11. Wherefore, by righteousness' in this place, our sanctifi cation, or the internal principle of holiness and obedience, is intended; and the fruits hereof are its increase in the more vigorous actings of all graces, and their effects in all duties. Especially the fruits of righteousness here intended, are patience, submission to the will of God, weanedness from the world, mortification of sin, heavenly-mindedness, purity of heart, readiness for the cross, and the like. See Rom. v. 3-5; with John xv. 2-4, which places compared, are a full exposition of

this.

3. This fruit of righteousness which chastisement yieldeth, is onKOV, 'peaceable.' The work of righteousness shall be peace, Isa. xxxii. 17. The fruit of righteousness is sown in peace,' James iii. 18. And it is so on a threefold account, 1. Because it is a pledge and evidence of our peace with God. When we are chastised, especially if our pressures are great or many, we are apt to question what our state

is with respect to God, who seems to be so displeased with us, as to make us the peculiar objects of his anger; but when these fruits are brought forth in us, they are an high evidence that God is at peace with us, and that he designs our eternal good in all these chastisements, Rom. v. 3-5. 2. Because they bring in peace into our own minds. Afflictions are apt to put our minds into a disorder; our affections will tumultuate, and raise great contests in our souls. But by these fruits of righteousness our hearts are quieted, our minds composed, all tumults allayed, and we are enabled to possess our own souls in patience. 3. With respect to other men. The next thing which the apostle giveth us in charge, after he hath discharged his discourse about suffering and afflictions, is that we should follow peace with all men, ver. 14. Now the way whereby we may do this, is only by abounding in these fruits of righteousness. For they alone are the way and means of attaining it, if it be possible so to do. And, therefore, that charge of following peace with all men, is nothing but an injunction to perform all duties of righteousness towards them.

This is the advantage which comes by chastisement, which the apostle lays in the balance against all that is grievous in them.

Secondly. There is the season wherein they yield this fruit; and that is voTepov de, 'afterwards,' nevertheless,' or 'but afterwards,' that is plainly, after we have been a while exercised with them. This effect of them, it may be, doth not appear at first. We have their surprisal, as it was with Job, to conflict withal, which suspends for a while the production of these fruits. So the apostle Peter prays for believers, that oxyov adoνTEC, 'after they suffered a while,' God would strengthen and perfect them, 1 Pet. v. 10. And so it is evident in experience. Chastisements do not effectually operate to this end, till after some time of exercise. They first tend to subdue the flesh, to root up weeds, thorns, and briers, to break up the stubborn fallow-ground, and then to cherish the seeds of righteousness.

δι'

Thirdly. So it is added in the first place, it yieldeth this fruit, ro avrne yeyvμvaσuevos, unto them,' that is, only to them who are exercised thereby.' The word here used, signifies an exercise with diligence and vehemence, there being an allusion in it to those who stripped themselves naked, so to put out all their strength in their pubgames, or contest for mastery. See Heb. v. 14, with the exposition. Wherefore to be exercised by chastisement, is to have all our spiritual strength, all our faith and patience tried to the utmost, and acted in all things suitably to the mind of God. So was it with Job. And what remains for the farther explication of these words, is contained in these ensuing observations.

lic

Obs. VI. Those who cannot see an excellency in the abounding of the fruits of righteousness before described, can never apprehend that there is either good or benefit in chastisements. For this alone is that which the apostle proposeth to answer all that is grievous or evil in them. But these things believers value above life itself, and can esteem well of every thing, be it never so sharp to the flesh, that doth promote them in their souls.

Obs. VII. We can never find any benefit in chastisements,

unless

we are exercised by them, that is, unless all our graces are stirred up by them to a holy, constant exercise. For hereby alone do they yield the peaceable fruit of righteousness.

Obs. VIII. It is the fruit of righteousness alone that will bring in peace to us, that will give us a sense of peace with God, peace in ourselves and with others, so far as is possible. And,

Obs. IX. Grace in afflictions will at length prevail, quietly to compose the mind under the storm raised by them, and give rest with peace to the soul.

Obs. X. Herein lies the wisdom of faith in this matter, not to pass a judgment on chastisements, from the present sense we have of what is evil and dolorous in them, but from their end and use, which are blessed and glorious.

VER. 12, 13.-IN these verses an entrance is made into the second part of the chapter, which is designed to the application of the doctrine concerning sufferings, afflictions, and chastisements, before insisted on. And there are three parts of it. 1. A general exhortation to an improvement of the said doctrine, in a conformity of mind to it. 2. A prescription of sundry important duties, in their joint walking before God to the same end, ver. 14-16. 3. A confirmation of the whole by an instance or example of one who did all things contrary to the duties prescribed, namely, Esau; with the severe issue thereon, ver. 16, 17. The first of these is contained in these two verses.

VER. 12, 13.—Διο τας παρειμένας χειρας και τα παραλελυμένα 40νατα ανορθώσατε. και τροχιας ορθας ποιήσατε τοις ποσιν ύμων, Ένα μη το χωλον εκτραπη, καθη δε μαλλον.

VER. 12, 13.—Wherefore lift up the hands which hang down, and the feeble knees; and make straight paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed.

1. Wherefore,' So, quapropter, quamobrem. It shows that the ensuing exhortation is wholly derived from the preceding discourse. 'Seeing things in this case are as we have declared, this is your duty thereon.' And in no writings of the New Testament is this method so much observed as in this Epistle, namely, to lay down doctrines of truth, to confirm them by divine testimonies and reasons, and then to make the use and application of them. And the reason of it is, because the whole design of the Epistle is parænetical with respect to prac tice.

2. For the right understanding of the mind of the Holy Ghost in the words, we must take notice that there is a supposition included in them of some failure in the Hebrews, as to their courage and constancy in suffering; at least that they were in great danger of it, and that it began to affect the minds of many; and perhaps greatly to prevail in some among them. This he had insinuated before in the entrance of