Furthermore, the fathers of our bodies kept us under discipline, and we not only submitted, but even gave them reverence, though their discipline was not intended to have effect for more than the few days of our pupilage, and though in that short time they were liable to error in their treatment of us. How much more shall we subject ourselves to the discipline of God! He is not only the God of all spirits and of all flesh,[348] but also the Father of our spirits; that is, He has created our spirit after His own likeness, and made it capable, through discipline, of partaking in His own holiness, which will be our true and everlasting life. The gardener breaks the hard ground, uproots weeds, lops off branches; but the consequence of his rough treatment is that the fruit at last hangs on the bough. We are God's tillage. Our conflict with men and their sin is watched and guided by a Father, The fruit consists in the calm after the storm, the peace of a good conscience, the silencing of accusers, the putting wicked men to shame, the reverence which righteousness extorts even from enemies. In the same book from which our author has cited far-reaching instruction, we are told that "when a man's ways please the Lord, He maketh even his enemies to be at peace with him."[349]
Here, again, the Apostle addresses his readers as members of the Church in its conflict with men. He tells them that, in doing what is incumbent upon them as a Church towards different classes of men, they secure for themselves individually the discipline of sons and may hope to reap the fruit of that discipline in peace and righteousness. The Church has a duty to perform towards the weaker brethren, towards the enemy at the gate, and towards the Esaus whose worldliness imperils the purity of others.
1. There were among them weaker brethren, the nerves of whose hands and knees were unstrung. They could neither combat a foe nor run the race. It was for the Church to smooth the ruggedness of the road before its feet, that the lame things[350] (for so, with something of contempt, he names the waverers) might not be turned out of the course by the pressure of the other runners. Rather than permit this, let the Church lift up their drooping hands and sustain their palsied knees, that they may be healed of their lameness.
2. As to enemies and persecutors, it is the duty of the Church to follow after peace with all men, as much as in her lies. Christians may sacrifice almost anything for peace, but not their own priestly consecration, without which no man shall see the Lord Jesus at His appearing. He will be seen only by those who eagerly expect Him unto salvation.[351]
3. The consecration of the Church is maintained by watchfulness[352] against every tendency to alienation from the grace of God, to bitterness against God and the brethren, to sensuality and profane worldliness. All must watch over themselves and over all the brethren. The danger, too, increases if it is neglected. It begins in withdrawing from[353] the Church assemblies, where the influences of grace are manifested. It grows into the poisonous plant of a bitter spirit, which, "like a root that beareth gall and wormwood," spreads through "a family or tribe,"[354] and turns away their heart from the Lord to go and serve the gods of the nations. "The many are defiled." The Church as a whole becomes infected. But bitterness of spirit is not the only fruit of selfishness. On the same tree sensuality grows, which God will punish when the Church cannot detect its presence.[355]
From the stem of selfishness, which will not brook the restraints of Church communion, springs, last and most dangerous of all, the profane, worldly spirit, which denies and mocks the very idea of consecration. It is the spirit of Esau, who bartered the right of the first-born to the promise of the covenant for one mess of pottage. The author calls attention to the incident, as it displays Esau's contempt of the promise made to Abraham and his own father Isaac. His thoughts never rose above the earth. "What profit shall this birthright do to me?"[356] We must distinguish between the birthright and the blessing. The former carried with it the great promise given to Abraham with an oath on Moriah: "In thy seed shall all the nations of the earth be blessed."[357] Possession of it did not depend on Isaac's fond blessing. It belonged to Esau by right of birth till he sold it to Jacob. But Isaac's blessing, which he intended for Esau because he loved him, meant more especially lordship over his brethren. Esau plainly distinguishes the two things: "Is not he rightly named Jacob? For he hath supplanted me these two times: he took away my birthright, and behold, now he hath taken away my blessing."[358] When he found that Jacob had supplanted him a second time, he cried with a great and exceeding bitter cry, and sought diligently, not the birthright, which was of a religious nature, but the dew of heaven, and the fatness of the earth, and plenty of corn and wine, and the homage of his mother's sons. But he had sold the greater good and, by doing so, forfeited the lesser. The Apostle recognises, beyond the subtilty of Jacob and behind the blessing of Isaac, the Divine retribution. His selling the birthright was not the merely rash act of a sorely tempted youth. He continued to despise the covenant. When he was forty years old, he took wives of the daughters of the Canaanites. Abraham had made his servant swear that he would go to the city of Nahor to take a wife unto Isaac; and Rebekah, true to the instinct of faith, was weary of her life because of the daughters of Heth. But Esau cared for none of these things. The day on which Jacob took away the blessing marks the crisis in Esau's life. He still despised the covenant and sought only worldly lordship and plenty. For this profane scorn of the spiritual promise made to Abraham and Isaac, Esau not only lost the blessing which he sought, but was himself rejected. The Apostle reminds his readers that they know it to have been so from Esau's subsequent history. They would not fail to see in him an example of the terrible doom described by the Apostle himself in a previous chapter. Esau was like the earth that brings forth thorns and thistles and is "rejected."[359] The grace of repentance was denied him.[360]