And they indeed for a few days, according to their own pleasure, instructed us: but he, for our profit, that we might receive his sanctification.

“However the difference arises not from this alone, nor from the persons, but also from the cause itself, and from the fact. For it is not on the same grounds that He and they inflict chastisement: but they did it with a view to "what seemed good to them," that is, fulfilling their own pleasure oftentimes, and not always looking to what was expedient. But here, that cannot be said. For He does this not for any interest of His own but for you, and for your benefit alone. They did it that ye might be useful to themselves also, oftentimes without reason; but here there is nothing of this kind. Seest thou that this also brings consolation? For we are most closely attached to those earthly parents, when we see that not for any interests of their own they either command or advise us: but their earnestness is, wholly and solely, on our account. For this is genuine love, and love in reality, when we are beloved though we be of no use to him who loves us,-not that he may receive, but that he may impart. He chastens, He does everything, He uses all diligence, that we may become capable of receiving His benefits. "For they verily" (he says) "for a few days chastened us after their own pleasure, but He for our profit, that we might be partakers of His holiness." What is "of his holiness"? It is, of His purity, so as to become worthy of Him, according to our power. He earnestly desires that ye may receive, and He does all that He may give you: do ye not earnestly endeavor that ye may receive? "I said unto the Lord," one says, "Thou art my Lord, for of my good things Thou hast no need." Therefore chastisement is "profitable"; therefore chastisement is a "participation of holiness." Yea and this greatly: for when it casts out sloth, and evil desire, and love of the things of this life, when it helps the soul, when it causes a light esteem of all things here (for affliction does this), is it not holy? Does it not draw down the grace of the Spirit? Let us consider the righteous, from what cause they all shone brightly forth. Was it not from affliction? And, if you will, let us enumerate them from the first and from the very beginning: Abel, Noah himself; for it is not possible that he, being the only one in that so great multitude of the wicked, should not have been afflicted; for it is said, "Noah being alone perfect in his generation, pleased God." For consider, I beseech you, if now, when we have innumerable persons whose virtue we may emulate, fathers, and children, and teachers, we are thus distressed, what must we suppose he suffered, alone among so many? But should I speak of the circumstances of that strange and wonderful rain? Or should I speak of Abraham, his wanderings one upon another, the carrying away of his wife, the dangers, the wars, the famines? Should I speak of Isaac, what fearful things he underwent, driven from every place, and laboring in vain, and toiling for others? Or of Jacob? for indeed to enumerate all his afflictions is not necessary, but it is reasonable to bring forward the testimony, which he himself gave when speaking with Pharaoh; "Few and evil are my days, and they have not attained to the days of my fathers." Or should I speak of Joseph himself? Or of Moses? Or of Joshua? Or of David? Or of Elijah? Or of Samuel? Or wouldest thou that I speak of all the prophets? Wilt thou not find that all these were made illustrious from their afflictions? Tell me then, dost thou desire to become illustrious from ease and luxury? But thou canst not.”

“Above, the Apostle led us to bear evils patiently by the example of the ancient fathers and of Christ; here he admonishes to the same thing from the authority of Scripture. Hence concerning this he does three things. For first he sets forth the authority; second he shows its sense, at the place persevere in discipline; third he argues to his proposal from what has gone before, at the place but if you are without discipline. He sets forth the authority, which is found in Prov. III, 11; but under other words than our text has. For there we have it thus: My son, reject not the discipline of the Lord, nor faint when you are reproved by him. For whom the Lord loves he reproves, and, like a father, takes pleasure in a son. But because the Apostle introduces this authority for the sake of consolation, therefore he uses other words. Hence he says, and you have forgotten the consolation, as if to say: it is a wonder if you have forgotten. Ps. XCIII, 19: according to the multitude of my sorrows in my heart, thy comforts have given joy to my soul. The same: I will never forget thy justifications. But he says, of consolation, that is, of God consoling, and it is an emphatic expression. II Cor. I, v. 3 s.: blessed be God and the Father of our Lord Jesus Christ, the Father of mercies, and the God of all consolation, who comforts us in all our tribulation. There follows, which speaks to you, that is, the God of consolation, speaks to you as to sons. Therefore if he punishes, he does not hate: but his punishment is ordered to good, because he speaks to you as to sons. Then he sets forth the words of the author, saying, my son, etc. And he adds the reason, at the place for whom he loves, etc. But in the authority he forbids two things; for he forbids hatred of discipline, and impatience toward it. On account of the first he says, my son, do not neglect, as certain ones who hate discipline, of whom it is said, Prov. IX, 8: do not rebuke a scorner, lest he hate thee. Amos V, 10: they have hated him that speaks in the gate, and have abhorred him that rebukes perfectly. The Apostle therefore says, do not neglect the discipline of the Lord, as if to say: when God scourges you for the sake of discipline, do not neglect it, that is, do not hold it negligently by loathing it. Wis. III, 11: he who rejects wisdom and discipline is unhappy. On account of the second he says, and do not grow weary while you are reproved by him. For some, even if they do not hate harsh correction, nevertheless bear it impatiently, and therefore he says, neither be weary, etc. For then a man is spiritually wearied, when he is saddened to such an extent that he faints. Above, the same: that you be not wearied, fainting in your minds. Ecclus. VI, 26: do not grow weary in her bonds. Then, when he says, for whom the Lord loves he chastises, he assigns the reason. But as the Philosopher says, the term chastisement is commonly used of children and of concupiscence. For we call a man chaste whose concupiscence has been chastised. Likewise a boy is called chastised who is well disciplined. For what of itself has a proneness to evil needs something to restrain it. But such is concupiscence, and children, who of themselves follow their own impulses; therefore they need one who chastises. He therefore who chastises does this so that they may not tend toward evil. And because our senses and our thought are prone to evil, as is said in Gen. VIII, 21, therefore the Lord chastises us, that he may draw us back from evil. Ps. CXVII, 18: the Lord chastising has chastised me, and has not delivered me over to death. Ier. XXXI, 18: thou hast chastised me, and I have been instructed, like an untamed young steer. In this he chastises, because he scourges, not indeed unto condemnation, but unto salvation. Hence he says that he scourges every son whom he receives. And therefore, they who are not scourged are not of the number of sons. Ps. LXXII, 5: they are not in the labor of men, and shall not be scourged with men — whence this is a sign, as it were, of eternal reprobation. Ez. XVI, 42: my zeal shall be taken away from thee. Nor is it a wonder if he scourges every son whom he receives by adoption: because he did not spare his own Son. Lc., last chapter, v. 26: it behooved Christ to suffer. Consequently, when he says, persevere in discipline, he shows the sense of the authority already alleged: and first he shows the sense of the admonition; second he assigns the sense of the reason, at the place as to sons; third he shows that this reason is fitting, at the place for what son. But the Apostle's admonition had been that they ought not to neglect the discipline of the Lord, nor even grow weary. But he comprehends both in these words. For not to neglect, nor even to grow weary under discipline, is nothing other than to persevere in discipline. Hence Iob VI, 10: this be my comfort, that afflicting me with sorrow, he spare not. Ps. II, 12: take hold of discipline, etc. But why we ought not to neglect it, he had said, because whom the Lord loves, etc.; hence here he says, as to sons, God offers himself to you. As if to say: therefore persevere, because he offers himself as to sons. Ier. III, 19: thou shalt call me father, and shalt not cease to walk after me. Consequently he shows that this reason is fitting, saying, for what son is he whom the father does not reprove? For it pertains to a father to correct his son. Prov. XIII, 24: he who spares the rod hates his son: but he who loves him instructs him diligently. Ecclus. XXX, 8: an untamed horse turns out stubborn, and a son left to himself turns out reckless. And therefore correction is necessary: as a sting of the flesh was given to Paul, lest he should fall through pride, II Cor. XII, 7. Then, when he says, but if you are without discipline, etc., he argues from what has gone before: and first by leading to an absurdity; second from a certain example, at the place then, the fathers, etc.; third from the resulting benefit, at the place now all discipline, etc. Concerning the first he makes such a reasoning: all the saints who pleased God passed through many tribulations, through which they were made sons of God. Therefore he who does not persevere in discipline is not a son, but rather a bastard, that is, born of adultery. Of this reasoning he sets forth only the conclusion, saying: if you are without discipline, you are not sons, but bastards: because all, namely the saints, were made partakers of discipline. II Tim. III, v. 12: all who wish to live godly in Christ shall suffer persecution. Iudith VIII, 23: all who pleased God, the faithful, passed through many tribulations. Nor is it necessary that the saints always have exterior tribulations, since they are afflicted inwardly by the evil conduct of the perverse. II Petr. c. II, 8: Lot dwelling among them, who from day to day tormented the just soul with unjust deeds. But a son is properly so called who is from a legitimate father. Our mother is the Church, whose spouse is God himself. Os. II, 20: I will espouse thee to me in faith. But the adulterer is the Devil and the world. Therefore they who are born of the spirit of the Devil, or of the world, are children of adultery. Is. LVII, 3: draw near hither, sons of a diviner-woman, and of an adulterer, and of a harlot. It is clear therefore that properly none are sons, except those born of a legitimate father. Consequently, when he says, then, the fathers, etc., he sets forth the second reason, taken from that which we have experienced, namely from paternal correction. This reasoning indeed proceeds from a twofold difference, which is between God the Father and a carnal father. Now this is the first difference of God the Father to a carnal father. For man begets man as to the body, not as to the soul, which is through creation, and is not transmitted. II Mach. VII, 22: for neither did I give you spirit and soul. Hence he says that we have had the fathers of our flesh as instructors. Ecclus. VII, 25: hast thou sons? Instruct them. And we reverenced them. Ex. XX, v. 12: honor thy father and mother, etc. But God is our father in a more excellent way, namely as to the soul, which he creates immediately. Eccle., last chapter: the spirit return to God, who gave it. Likewise he justifies the soul, adopting us as sons. Rom. VIII, 16: the Spirit gives testimony to our spirit, that we are the sons of God. Therefore he says, shall we not much more obey the Father of spirits, that is, of our souls, which are called spirits because they are not from matter, and live? For the end of obedience is eternal life. Io. c. VIII, 52: if any man keep my word, he shall not taste death forever. Above, V, 9: he became to all who obey him the cause of eternal salvation. But the second difference is of human correction to the divine, which differ in two things: first as to the end, because the end of human correction is something transitory: for it is unto conducting oneself well in this life, which is of few days. Second as to the rule, because man corrects according to his own will, which can be deceived and err, and yet we obey him. But in divine correction it is not so: because he instructs us unto something useful forever, namely unto receiving sanctification, which is indeed God himself. Is. VIII, 13 s.: the Lord of hosts, him sanctify. Let him be your fear, let him be your dread, and he shall be unto you for a sanctification. And therefore he says, and they indeed instructed us for a time of few days, and this as to the first; and according to their own will, and this as to the second; but he, unto that which is profitable. Is. XLVIII, 17: I am the Lord, teaching thee profitable things. And this in receiving sanctification, that is, unto sanctification to be received from him; and therefore we ought the more to receive his discipline. There follows, now all discipline, etc. This is the third reason, which is taken from the usefulness of correction. But since punishments are a kind of medicine, the same judgment seems to hold concerning correction and concerning medicine. But as medicine in the taking is indeed bitter and abominable, yet its end is very sweet and desirable, so also is discipline, because it is grievous to bear but brings forth the best fruit. But it must be known that discipline is named from learning. But children, who are learning, are instructed by scourges. And therefore discipline is sometimes taken for knowledge, as at the beginning of the first of the Posterior Analytics: all teaching and all discipline, etc., which in Greek is called epistemon. But sometimes it is taken for correction, and in Greek is called paedia, but in Latin it does not have names so distinct. He says therefore that all discipline, namely which is instruction through scourges and troubles, in the present seems to be not of joy, but of grief, because outwardly it has sadness in the bearing, but inwardly it has sweetness from the intention of the end. And therefore he says seems, and does not say is. II Cor. VI, 10: as sorrowful, yet always rejoicing. Io. XVI, 21: a woman, when she is in labor, has sorrow, etc. II Cor. IV, v. 17: for that which in the present is momentary and light of our tribulation works in us, beyond measure, in sublimity, an eternal weight of glory. And therefore he says afterward, it yields fruit. For fruit implies sweetness; hence to enjoy is to be delighted in an end attained. Most peaceable. For fruit is had here with the disturbance of external inconveniences, and of interior temptations, and therefore it is not most peaceable, as it is there. In glory indeed there will be nothing inwardly gnawing at conscience, nor impelling to fault, nor outwardly saddening. For there, as Augustine says, there will be whatsoever you will: therefore that fruit is most peaceable. Peaceable indeed in tranquility of conscience, more peaceable in the receiving of the first robe, but most peaceable in the receiving of the second. Is. XXXII, 18: my people shall sit in the beauty of peace, in the tabernacles of confidence, in wealthy rest. Prov. III, 14: the first and purest fruits thereof. He will render therefore the fruit of justice, that is, which justice merits. For to him that sows justice is a faithful reward, Prov. XI, 18; likewise: the fruit of the just is a tree of life. Or of justice, unto justice to be apprehended. Os. X, 12: sow for yourselves justice in truth, and reap in the mouth of mercy. Ps. CXXV, 7: going they went and wept, etc. But fruit is not rendered, except to those exercised by it, that is, by discipline. Above, V, 14: solid food is for the perfect, those who by custom have their senses exercised.”

“For they verily for a few days chastened us,.... Which respects not the minority of children, during which time they are under the correction of parents, and which is but a few days; nor the short life of parents; but rather the end which parents have in chastening their children, which is their temporal good, and which lasts but for a few days; which sense the opposition in the latter part of the text requires: and this they do after their own pleasure: not to please and delight themselves in the pains and cries of their children, which would be brutish and inhuman; though corrections are too often given to gratify the passions; nor merely in an arbitrary way, and when they please; but the sense is, they correct as seems good unto them; in the best way and manner; to the best of their judgments, which are fallible: but he for our profit; saints are no losers by afflictions; they lose nothing but their dross and tin; they do not lose the love of God; nor their interest in the covenant of grace; nor the presence of God; nor grace in their own hearts; nor spiritual peace and comfort: on the contrary, they are real gainers by them; their graces gain by them fresh lustre and glory; they obtain a greater degree of spiritual knowledge; and a larger stock of experience; and are hereby restored to their former state, duty, and zeal; and become more conformable to Christ; yea, their afflictions conduce to their future glory; many are the profits arising from them. The Alexandrian copy reads in the plural number, "profits": particularly God's end in chastening of his children is, that we might be partakers of his holiness; not the essential holiness of God, which is incommunicable; but a communicative holiness of his, which it is his determining will his people should have: it comes from him, from whom every good and perfect gift does; it is in Christ for them, and is received out of his fulness; and is wrought in them by the Spirit; and it bears a resemblance to the divine nature: now men are naturally destitute of this holiness; they have it not by nature, but by participation; as God's gift; and they first partake of it in regeneration; and here an increase of it is designed, a gradual participation of it; and it may include perfect holiness in heaven: afflictions are designed as means to bring persons to this end; to bring them to a sense of sin, an acknowledgment of it, an aversion to it, and to a view of pardon of it; to purge it away; to wean the saints from this world; to increase their grace, and lead them on to a perfect state of glory, where there will be no more sin, and no more sorrow.”

“For - a few days - The chastisement of our earthly parents lasted only a short time; that of our heavenly Father will also be but a short time, if we submit: and as our parents ceased to correct when we learned obedience; so will our heavenly Father when the end for which he sent the chastisement is accomplished. God delights not in the rod; judgment is his strange work.”

“Showing wherein the chastisement of our heavenly Father is preferable to that of earthly fathers. for a few days--that is, with a view to our well-being in the few days of our earthly life: so the Greek. after their own pleasure--Greek, "according to what seemed fit to themselves." Their rule of chastening is what may seem fit to their own often erring judgment, temper, or caprice. The two defects of human education are: (1) the prevalence in it of a view to the interests of our short earthly term of days; (2) the absence in parents of the unerring wisdom of our heavenly Father. "They err much at one time in severity, at another in indulgence [Sa1 3:13; Eph 6:4], and do not so much chasten as THINK they chasten" [BENGEL]. that we might be partakers of his holiness--becoming holy as He is holy (Joh 15:2). To become holy like God is tantamount to being educated for passing eternity with God (Heb 12:14; Pe2 1:4). So this "partaking of God's holiness" stands in contrast to the "few days" of this life, with a view to which earthly fathers generally educate their sons.”