Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield, to them that are exercised by it, the most peaceable fruit of justice.

“They who drink bitter medicines, first submit to some unpleasantness, and afterwards feel the benefit. For such is virtue, such is vice. In the latter there is first the pleasure, then the despondency: in the former first the despondency, and then the pleasure. But there is no equality; for it is not the same, to be first grieved and afterwards pleased, and to be first pleased and afterwards grieved. How so? because in the latter case the expectation of coming despondency makes the present pleasure less: but in the former the expectation of coming pleasure cuts away the violence of present despondency; so that the result is that in the one instance we never have pleasure, in the latter we never have grief. Ye are suffering, he says. For such is chastisement; such is its beginning. For "no chastening for the present seemeth to be joyous but grievous." Well said he, "seemeth not," Chastisement he means is not grievous but "seemeth" so. "All chastisement": not this and that, but "all," both human and spiritual. Seest thou that he argues from our common notions? "Seemeth" (he says) "to be grievous," so that it is not really so. For what sort of grief brings forth joy? So neither does pleasure bring forth despondency. "Nevertheless, afterward it yieldeth the peaceable fruits of righteousness to them which have been exercised thereby." Not "fruit" but "fruits," a great abundance. "To them" (he says) "which have been exercised thereby." What is "to them which have been exercised thereby"? To them that have endured for a long while, and been patient. And he uses an auspicious expression. So then, chastisement is exercise, making the athlete strong, and invincible in combats, irresistible in wars. If then "all chastisement" be such, this also will be such: so that we ought to look for good things, and for a sweet and peaceful end. And do not wonder if, being itself hard, it has sweet fruits; since in trees also the bark is almost destitute of all quality, and rough; but the fruits are sweet. But he took it from the common notion. If therefore we ought to look for such things, why do ye vex yourselves? Why, after ye have endured the painful, do ye despond as to the good? The distasteful things which ye had to endure, ye endured: do not then despond as to the recompense.”

“For no chastening, saith scripture, seemeth for the present to be joyous but grievous: On those accordingly, who have been rationally tested, he has decreed to bestow afterwards in the future state his good things that are everlasting, and to fulfil what has been his primary purpose from the beginning—having taken, as God, a providential care of what concerns us, as became him, and as was for our advantage.”

“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.”

“Now no chastening for the present seemeth to be joyous,.... These words anticipate an objection, taken from the grief and sorrow that comes by afflictions; and therefore how should they be for profit and advantage? The apostle answers, by granting that no affliction "seemeth" to be joyous, in outward appearance to flesh and blood, and according to the judgment of carnal sense and reason; in this view of afflictions, it must be owned, they do not appear to be matter, cause, or occasion of joy; though they really are, when viewed by faith, and judged of by sanctified reason; for they are tokens of the love of God and Christ; are evidences of sonship; and work together either for the temporal, or spiritual, or eternal good of the saints: and so likewise indeed "for the present time", either while under them, or in the present state of things, they seem so; but hereafter, either now when they are over; or however in the world to come, when the grace, goodness, wisdom, and power of God in them, in supporting under them, bringing out of them, and the blessed effects, and fruits of them, will be discerned, they will be looked upon with pleasure: but for the present, and when carnal sense and reason prevail, it must be allowed, that they are not matter of joy, but grievous; or matter, cause, and occasion of grief; they cause pain and grief to the afflicted, and to their friends and relations about them; and especially, they are very grieving, and occasion heaviness, and are grievous to be borne, when soul troubles attend them; when God hides his face, and the soul is filled with a sense of wrath, looking upon the chastening, as being in wrath and hot displeasure; when Satan is let loose, and casts his fiery darts thick and fast; and when the soul has lost its views of interest in the love of God, and in the grace of Christ, and in eternal glory and happiness. Nevertheless, afterwards it yieldeth the peaceable fruit of righteousness unto them that are exercised thereby: who are used unto afflictions; "trained" up and instructed in the school of afflictions, as the word may signify; in which many useful lessons of faith and hope, patience and experience, humility, self-denial; and resignation of will, are learned: and to such afflictions yield "the fruit of peace"; external peace and prosperity sometimes follow upon them; and oftentimes internal peace is enjoyed in them; and they always issue to such in eternal peace and everlasting happiness; and this peace arises from the "righteousness" of Christ, laid hold upon by faith, which produces a true conscience peace, and entitles to that everlasting joy and rest which remains for the people of God. Moreover, the fruit of holiness may be designed, which saints by afflictions are made partakers of, and the peace enjoyed in that; for there is a peace, which though it does not spring from, yet is found in the ways of righteousness; and though this peace may not be had for the present, or while the affliction lasts, yet it is experienced "afterwards"; either after the affliction is over in the present life, or however in eternity, when the saints enter into peace; for the end of such dispensations, and of the persons exercised by them, is peace,”

“No chastening for the present seemeth to be joyous - Neither correction, wholesome restraint, domestic regulations, nor gymnastic discipline, are pleasant to them that are thus exercised; but it is by these means that obedient children, scholars, and great men are made. And it is by God's discipline that Christians are made. He who does not bear the yoke of Christ is good for nothing to others, and never gains rest to his own soul. The peaceable fruit of righteousness - i.e. The joyous, prosperous fruits; those fruits by which we gain much, and through which we are made happy. Exercised thereby - Γεγυμνασμενοις· To the trained. There is still an allusion to the Grecian games; and in the word before us to those gymnastic exercises by which the candidates for the prizes were trained to the different kinds of exercises in which they were to contend when the games were publicly opened.”

“It is true all discipline, all corrections, and sufferings in this present life, are disagreeable to our nature, because they bring not joy, but trouble and grief with them; yet afterwards, they who have been exercised with them, will reap the most peaceable fruit of justice, eternal peace and happiness in heaven. (Witham) — We must not judge of sufferings by the smart they occasion, but by the fruits of peace, justice, and eternal glory they produce in such as submit to them with patience.”

“joyous . . . grievous--Greek, "matter of joy . . . matter of grief." The objection that chastening is grievous is here anticipated and answered. It only seems so to those being chastened, whose judgments are confused by the present pain. Its ultimate fruit amply compensates for any temporary pam. The real object of the fathers in chastening is not that they find pleasure in the children's pain. Gratified wishes, our Father knows, would often be our real curses. fruit of righteousness--righteousness (in practice, springing from faith) is the fruit which chastening, the tree yields (Phi 1:11). "Peaceable" (compare Isa 32:17): in contrast to the ordeal of conflict by which it has been won. "Fruit of righteousness to be enjoyed in peace after the conflict" [THOLUCK]. As the olive garland, the emblem of peace as well as victory, was put on the victor's brow in the games. exercised thereby--as athletes exercised in training for a contest. Chastisement is the exercise to give experience, and make the spiritual combatant irresistibly victorious (Rom 5:3). "Oh, happy the servant for whose improvement his Lord is earnest, with whom he deigns to be angry, whom He does not deceive by dissembling admonition" (withholding admonition, and so leading the man to think he needs it not)! [TERTULLIAN, Patience, 11]. Observe the "afterwards"; that is the time often when God works.”