It is not surprising that a person's relationship with God also presupposes God's instruction toward that person; the corresponding Hebrew word means, first of all, not "punishment," but precisely "instruction" or "correction." What are God's instructions like? And do they presuppose punishment in the sense in which we use...
It is not surprising that a person's relationship with God also presupposes God's instruction toward that person; the corresponding Hebrew word means, first of all, not "punishment," but precisely "instruction" or "correction." What are God's instructions like? And do they presuppose punishment in the sense in which we use this word today, and not in that archaic meaning assumed by the Synodal translation? Much here depends on how one understands instruction and punishment, and on where one sees the goal and meaning of each.
In the fallen world, instruction is often reduced to a kind of gentle training: a person is instructed in order to instill in him the corresponding rules of behavior, namely those advantageous and convenient for society. Often no one thinks about the person himself. Usually it is either presumed that the rules of behavior worked out by society are certainly good for everyone, or for those called "normal people" - in practice, this actually means precisely those people for whom the rules worked out by society are acceptable - or it is taken for granted that society and its interests are more important than the interests of an individual person, and more important than that person himself. And for those who, for some reason, do not want to accept this order of things, punishments are provided, whose goal is either harsher training where gentle training does not work, or revenge on the one who dares violate the rules of the game established for everyone. Of course, no one gives a thought to the person, to his spiritual life, or to his spiritual condition: such things are considered each person's private business, which concerns no one except the person himself and interests no one.
For God, however, the most important thing is precisely the person's spiritual condition, for which He cares above all. His main goal is to change a person inwardly in such a way that he becomes capable of full communion with God. Of course, in doing this He often has to rebuke a person, pointing out to him in various ways those sins, or simply those features of character and way of life, that can become an obstacle on the spiritual path. But God does not need trained beasts, even highly intelligent ones. Nor does He intend to take revenge on anyone.
Therefore punishments in the earthly sense are of no use to Him. The only thing God uses as something resembling our earthly punishments is His withdrawal. At times, when it becomes clear to Him that a person wants no relationship with Him, He can simply turn away from that person. Of course, He never forgets anyone definitively; otherwise the person whom God forgot would simply disappear like smoke. At times He can hand over an individual person or a community of people, and sometimes an entire nation, to their own fate. Usually this is enough for those who have been left to begin loudly crying out about God's punishment. Although in reality, of course, there is no punishment from God here at all: people are simply reaping the fruits of their own sinful life, and this harvest is in no way softened by God's intervention. For a person, such nonintervention proves more terrible than any punishment, since every punishment has a beginning and an end, and most importantly, it always has at least some meaning. Evil, however, whether generated by people or demons, has neither purpose nor meaning. And without God's intervention, it would also have no end. Without such intervention our world would already have turned into hell today. This is the harshest instruction of all those to which God resorts when addressing a person: to let him feel what hell is already here on earth. A frightening lesson, but an entirely visible one.
3 An exhortation to be steadily religious, Pro 3:1-4.
To trust God, Pro 3:5-6.
To fear him, Pro 3:7-8.
To honour him with our substance, Pro 3:9-10.
To bear affliction well, Pro 3:11-12.
The praise of wisdom, Pro 3:13-20.
The good effects of adhering to it, Pro 3:21-26.
Caution, against uncharitableness, strife, envy; if we would avoid a curse and inherit a blessing, Pro 3:27-35.
3:1 My law - The law of God, which might be called his law, as the gospel is called Paul's gospel, Ti2 2:8, because delivered by him.
3:3 Mercy - Mercy denotes all benignity, charity, and readiness to do good to others: truth or faithfulness respects all those duties which we owe to God or man, which we have special obligation from the rules of justice. Bind them - Like a chain, wherewith persons adorn their necks.Table - In thy mind and heart, in which all God's commands are to be received and engraven.
3:4 Understanding - Whereby to know thy duty, and to discern between good and evil. Of God - Grace or favour with God, and that understanding which is good in God's sight.
3:5 Trust - Wholly rely upon God's promises and providences.Lean not - Under this one kind of carnal confidence, he understands all other confidence in bodily strength, wealth, or friends.
3:8 Navel - To thy body, which is signified by one part of it.Marrow - Which is the nourishment and strength of the bones.
3:9 Substance - Lay out thy estate not to please thyself, but to glorify God. First - fruits - Or, with the chief or best; which answers to the first - fruits under the law.
3:10 So - This is not the way to diminish thy estate, but rather to increase it.
3:11 Despise not - Either by making light of it, or not being duly affected with it; or by accounting it an unnecessary thing: but rather esteem it a privilege and favour from God. Weary - Neither think it tedious or hard, but endure it with patience and chearfulness.
3:13 Findeth - Which supposes his diligent searching for it.
3:17 Peace - Procure a blessed tranquility in a man's mind and conscience.
3:18 A tree - A pledge of everlasting life. He alludes to the tree of life, and intimates, that this is the only restorer of that life which we have lost by sin.
3:19 Wisdom - Either by Christ, or by that Divine perfection of wisdom, which is the fountain of wisdom in man.
3:20 The depths - That great abyss contained in the bowels of the earth, breaks forth into fountains and rivers.
3:21 Eyes - The eyes of thy mind. Constantly and seriously meditate upon them.
3:22 Grace - Like a beautiful chain or ornament.
3:25 Be not - Thou shalt not be afraid. Sudden - For sudden and unexpected evils are most frightful. And fear is here put for the evils feared. Desolation - Which cometh upon the wicked.
3:26 Shall be - A sure ground of confidence to thee. Taken - In the snares either of sin or mischief.
3:27 With - hold not - Do not deny it, but readily and chearfuly impart it. Good - Any thing which is good, either counsel, comfort, reproof, or the good things of the present life. Due - That is, to all men, by that great and sovereign law of love.
3:28 Say not - The former verse forbad the denial, and this forbids the delay of this duty.
3:29 Securely - Relying upon thine integrity.
3:31 Envy not - For his impunity and success.
3:32 Abomination - Therefore sooner or later he must be miserable.The righteous - They are God's friends, to whom he imparts the favours and comforts to which other men are strangers.
3:33 The house - Not only upon his own person, but also upon his posterity.
3:35 Shame - Instead of that glory which they seek.