Proverbs 3:7
Verse
Context
Sermons
Peter Hammond
Shane Idleman
David WilkersonDavid Wilkerson
Chuck SmithDavid WilkersonSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Jamieson-Fausset-Brown Bible Commentary
(Compare Pro 27:2; Rom 12:16). fear . . . evil--reverentially regarding His law.
John Gill Bible Commentary
Be not wise in thine own eyes,.... So as to act independently of God; not to trust in him, nor acknowledge him, nor seek to him for help and direction; nor ask nor take the advice of others; but, being conceited and self-sufficient, lean to thine own understanding, as being wise enough to conduct all affairs in life by thy own discretion; and in matters of religion wiser than thy teachers, and even than the Scriptures, being wise above that which is written; pleasing thyself with thine own wisdom, as exceeding others; glorying in it as thine own acquisition, and not ascribing it to God, so far as it any ways deserves the name of wisdom; though for the most part that which men glory in, and are conceited of, is not wisdom, but folly; and at least it is their folly to boast of it and be elated with it; see Isa 5:21, Rom 12:16; fear the Lord; which is true wisdom; and, where this is not, there is none, let men be ever so conceited; and where this is there is humility; these two go together, and make a man wise, rich, and honourable, Pro 22:4. The fear of the Lord is opposed to pride, high-mindedness, and vain conceit, Rom 11:20; this includes reverence of God, faith in him, dependence on him, acknowledgment of him, seeking to him for direction, and carefulness not to offend him; and depart from evil; from the evil of self-confidence and self-conceit, and from all other evil; the fear of God influences men to avoid sin, and abstain from all appearance of it; by means and through the exercise of it men forsake it, and keep at a distance from it, Pro 16:6. Nehemiah could not do as others did, because of the fear of the Lord; and Job was a man that feared God, and therefore he avoided that which was evil, Neh 5:15.
Matthew Henry Bible Commentary
We have here before us three exhortations, each of them enforced with a good reason: - I. We must live in a humble and dutiful subjection to God and his government (Pro 3:7): "Fear the Lord, as your sovereign Lord and Master; be ruled in every thing by your religion and subject to the divine will." This must be, 1. A humble subjection: Be not wise in thy own eyes. Note, There is not a greater enemy to the power of religion, and the fear of God in the heart, than conceitedness of our own wisdom. Those that have an opinion of their own sufficiency think it below them, and a disparagement to them, to take their measures from, much more to hamper themselves with, religion's rules. 2. A dutiful subjection: Fear the Lord, and depart from evil; take heed of doing any thing to offend him and to forfeit his care. To fear the Lord, so as to depart from evil, is true wisdom and understanding (Job 28:28); those that have it are truly wise, but self-denyingly so, and not wise in their own eyes. For our encouragement thus to live in the fear of God it is here promised (Pro 3:8) that it shall be as serviceable even to the outward man as our necessary food. It will be nourishing: It shall be health to thy navel. It will be strengthening: It shall be marrow to thy bones. The prudence, temperance, and sobriety, the calmness and composure of mind, and the good government of the appetites and passions, which religion teaches, tend very much not only to the health of the soul, but to a good habit of body, which is very desirable, and without which our other enjoyments in this world are insipid. Envy is the rottenness of the bones; the sorrow of the world dries them; but hope and joy in God are marrow to them. II. We must make a good use of our estates, and that is the way to increase them, Pro 3:9, Pro 3:10. Here is, 1. A precept which makes it our duty to serve God with our estates: Honour the Lord with thy substance. It is the end of our creation and redemption to honour God, to be to him for a name and a praise; we are no other way capable of serving him than in his honour. His honour we must show forth and the honour we have for him. We must honour him, not only with our bodies and spirits which are his, but with our estates too, for they also are his: we and all our appurtenances must be devoted to his glory. Worldly wealth is but poor substance, yet, such as it is, we must honour God with it, and then, if ever, it becomes substantial. We must honour God, (1.) With our increase. Where riches increase we are tempted to honour ourselves (Deu 8:17) and to set our hearts upon the world (Psa 62:10); but the more God gives us the more we should study to honour him. It is meant of the increase of the earth, for we live upon annual products, to keep us in constant dependence on God. (2.) With all our increase. As God has prospered us in every thing, we must honour him. Our law will allow a prescription for a modus decimandi - a mode of tithing, but none de non decimando - for exemption from paying tithes. (3.) With the first-fruits of all, as Abel, Gen 4:4. This was the law (Exo 23:19), and the prophets, Mal 3:10. God, who is the first and best, must have the first and best of every thing; his right is prior to all other, and therefore he must be served first. Note, It is our duty to make our worldly estates serviceable to our religion, to use them and the interest we have by them for the promoting of religion, to do good to the poor with what we have and abound in all works of piety and charity, devising liberal things. 2. A promise, which makes it our interest to serve God with our estates. It is the way to make a little much, and much more; it is the surest and safest method of thriving: So shall thy barns be filled with plenty. He does not say thy bags, but thy barns, not thy wardrobe replenished, but thy presses: "God shall bless thee with an increase of that which is for use, not for show or ornament - for spending and laying out, not for hoarding and laying up." Those that do good with what they have shall have more to do more good with. Note, If we make our worldly estates serviceable to our religion we shall find our religion very serviceable to the prosperity of our worldly affairs. Godliness has the promise of the life that now is and most of the comfort of it. We mistake if we think that giving will undo us and make us poor. No, giving for God's honour will make us rich, Hag 2:19. What we gave we have. III. We must conduct ourselves aright under our afflictions, Pro 3:11, Pro 3:12. This the apostle quotes (Heb 12:5), and calls it an exhortation which speaks unto us as unto children, with the authority and affection of a father. We are here in a world of troubles. Now observe, 1. What must be our care when we are in affliction. We must neither despise it nor be weary of it. His exhortation, before, was to those that are rich and in prosperity, here to those that are poor and in adversity. (1.) We must not despise an affliction, be it ever so light and short, as if it were not worth taking notice of, or as if it were not sent on an errand and therefore required no answer. We must not be stocks, and stones, and stoics, under our afflictions, insensible of them, hardening ourselves under them, and concluding we can easily get through them without God. (2.) We must not be weary of an affliction, be it ever so heavy and long, not faint under it, so the apostle renders it, not be dispirited, dispossessed of our own souls, or driven to despair, or to use any indirect means for our relief and the redress of our grievances. We must not think that the affliction either presses harder or continues longer than is meet, not conclude that deliverance will never come because it does not come so soon as we expect it. 2. What will be our comfort when we are in affliction. (1.) That it is a divine correction; it is the chastening of the Lord, which, as it is a reason why we should submit to it (for it is folly to contend with a God of incontestable sovereignty and irresistible power), so it is a reason why we should be satisfied in it; for we may be sure that a God of unspotted purity does us no wrong and that a God of infinite goodness means us no hurt. It is from God, and therefore must not be despised; for a slight put upon the messenger is an affront to him that sends him. It is from God, and therefore we must not be weary of it, for he knows our frame, both what we need and what we can bear. (2.) That it is a fatherly correction; it comes not from his vindictive justice as a Judge, but his wise affection as a Father. The father corrects the son whom he loves, nay, and because he loves him and desires he may be wise and good. He delights in that in his son which is amiable and agreeable, and therefore corrects him for the prevention and cure of that which would be a deformity to him, and an alloy to his delight in him. Thus God hath said, As many as I love I rebuke and chasten, Rev 3:19. This is a great comfort to God's children, under their afflictions, [1.] That they not only consist with, but flow from, covenant-love. [2.] That they are so far from doing them any real hurt that, by the grace of God working with them, they do a great deal of good, and are happy means of their satisfaction.
Proverbs 3:7
Trust in the LORD with All Your Heart
6in all your ways acknowledge Him, and He will make your paths straight. 7Be not wise in your own eyes; fear the LORD and turn away from evil. 8This will bring healing to your body and refreshment to your bones.
- Scripture
- Sermons
- Commentary
Eight Ways of Deceiving Ourselves - Part 2
By Zac Poonen1.2K09:56PSA 25:9PRO 3:7PRO 11:2PRO 22:4MAT 11:251CO 3:18PHP 2:31TI 4:1JAS 4:6
This sermon emphasizes the danger of falling away from the faith by being deceived by spirits, highlighting the importance of humility and a pure heart in understanding divine wisdom. The speaker warns against relying solely on human intelligence when approaching the Scriptures, stressing the need for humility and dependence on God's teaching to avoid self-deception and falling prey to deceitful spirits.
The Fear of the Lord Is the Beginning of Wisdom
By Peter Hammond14635:38Fear Of GodDEU 10:12PRO 3:7MAT 6:33ACT 10:34REV 15:2In this sermon, the preacher discusses the consequences of turning away from God and not fearing Him. He uses the example of the current situation in Zimbabwe, where the lack of access to clean water is seen as a result of the nation's rejection of God. The preacher also highlights the celebration of perversion and the pride associated with it, questioning the reason behind gay pride marches. He emphasizes the importance of humility and obedience to God's commandments for the well-being and freedom of society. The sermon references Bible verses, such as Proverbs 1:29 and 1 Peter 5:5, to support the message.
Is the Bible an "Iffy" Book?
By Shane Idleman1249:03Repentance and ObedienceConditional PromisesDEU 5:292CH 7:14PSA 25:14PRO 3:7ISA 48:18JER 29:13EZK 33:11JHN 15:14ACT 19:15PHP 2:9Shane Idleman addresses the question of whether the Bible is an 'iffy' book, emphasizing that it contains conditional promises from God, where our choices have consequences. He highlights God's sovereignty while also acknowledging human responsibility, illustrating this with examples from scripture, such as the call to repentance and the importance of seeking God. Idleman stresses the significance of true belief and repentance, which leads to transformation and a desire to follow Christ wholeheartedly. He encourages the congregation to examine their hearts and to take communion with a sincere understanding of Christ's sacrifice, reminding them that true faith is demonstrated through obedience to God's commands.
Why Did Jonah Run?
By David Wilkerson0ObedienceFear Of GodPRO 3:7PRO 14:26JON 1:1JON 4:2MAT 12:40ROM 1:18David Wilkerson explores the reasons behind Jonah's flight from God's command to preach to Nineveh, emphasizing Jonah's struggle with God's mercy and judgment. Despite being chosen and gifted, Jonah's fear of God's grace leading to repentance in Nineveh caused him to flee, shutting off his communion with God. Wilkerson highlights the importance of understanding both God's mercy and His righteous nature, urging believers to embrace a balanced revelation of the fear of God. The sermon draws parallels between Jonah's experience and Christ's resurrection, underscoring the certainty of God's Word. Ultimately, Wilkerson calls for believers to recognize the life-giving nature of fearing the Lord while departing from evil.
The Marvelous Lovingkindness of the Father
By David Wilkerson0Knowing GodThe Nature of GodPRO 3:7JHN 1:18JHN 14:7JHN 14:20ROM 5:8COL 1:15HEB 1:31JN 4:8David Wilkerson emphasizes the importance of knowing our heavenly Father through Jesus Christ, who reveals God's character and lovingkindness. He explains that while God is invisible, Jesus embodies the essence of the Father, allowing us to understand His nature and love. The sermon highlights the confusion of the disciples, particularly Philip, who sought to see the Father, and Jesus' patient response that seeing Him is equivalent to seeing the Father. Wilkerson reminds us that to truly know God, we must first know Christ, who demonstrates both God's justice and unconditional love. Ultimately, the message is about experiencing the marvelous lovingkindness of the Father through a relationship with Jesus.
Proverbs 1:7
By Chuck Smith0Fear Of The LordWisdomJOB 28:28PSA 111:10PRO 1:7PRO 2:5PRO 3:7PRO 9:10PRO 14:27ECC 12:13ISA 33:61PE 2:17Chuck Smith emphasizes that the fear of the Lord is foundational to all true knowledge and wisdom, explaining that this fear is rooted in reverence, awe, and a proper understanding of God's holiness and might. He discusses how this fear leads to a submission to God, highlighting that it is not merely the starting point but the totality of wisdom. Smith encourages believers to cultivate a proper concept of God as Creator, Preserver, and Redeemer, which fosters a healthy fear that drives them to seek knowledge and wisdom.
A Fountain of Life
By David Wilkerson0Consequences of SinFear Of God1SA 13:13PRO 3:7PRO 14:27ACT 9:31HEB 12:28David Wilkerson emphasizes the grave consequences of unaddressed sin, using the example of King Saul, who lost God's favor due to his disobedience. He warns that continuing in sin leads to barrenness and fruitlessness, while the fear of God is presented as a source of life and a means to avoid death's snares. Wilkerson encourages believers to embrace God's conviction as a gift, guiding them to depart from sin and receive the comfort of the Holy Spirit. He explains that walking in the fear of the Lord involves acknowledging one's sins and heeding God's warnings, which lays the groundwork for fulfilling His promises.
The Doctrine of Truth
By Thomas a Kempis0PRO 3:7PRO 16:32ECC 1:2MAT 23:12JHN 14:61CO 1:251CO 3:181CO 13:13PHP 2:3JAS 1:22Thomas a Kempis emphasizes the importance of seeking truth as it truly is, beyond signs and fading words, cautioning against being deceived by opinions and senses. He highlights the folly of engaging in irrelevant and harmful discussions while neglecting profitable and necessary matters. Kempis encourages simplicity of heart, recollection, and self-mastery as paths to understanding sublime things and advancing in virtue, stressing the significance of living well over mere learning. He reminds listeners that on Judgment Day, actions and virtues will be weighed more than knowledge and eloquence, urging a focus on serving God and renouncing self for true greatness.
Pharisees Are Very Critical of Others in Small Matters
By Zac Poonen0PRO 3:7MAT 12:2MAT 15:2Zac Poonen preaches about the Pharisees' critical nature towards Jesus' disciples, highlighting their legalistic tendencies and constant fault-finding. He warns believers against following church elders who exhibit Pharisaical behavior, emphasizing the importance of discerning whether an elder is a worthy example to follow. Submission to an elder is necessary in church matters but not in personal matters, urging believers to follow Jesus rather than legalistic leaders to avoid self-destruction.
To Fulfill God's Commandments Daily in One's Deeds
By St. Benedict of Nursia0PRO 3:7MAT 5:44ROM 12:181CO 2:91PE 5:5St. Benedict of Nursia preaches about the spiritual tools of the craft, emphasizing the importance of fulfilling God's commandments daily in one's deeds, loving chastity, hating no one, avoiding jealousy and envy, and steering clear of contention and haughtiness. He also stresses the need to respect seniors, love juniors, pray for enemies in the love of Christ, make peace with adversaries, and never despair of God's mercy.
Proverbs 9:10
By Chuck Smith0Fear Of The LordWisdomJOB 28:28PSA 111:10PRO 1:7PRO 3:7PRO 8:13PRO 9:10ECC 12:13ISA 33:61CO 1:30JAS 1:5Chuck Smith emphasizes that the fear of the Lord is the foundational starting point for wisdom, urging believers to recognize the importance of reverential awe towards God. He discusses the desire for new beginnings in life, highlighting that true wisdom begins with yielding one's will to God and living to please Him. Smith warns against the high tolerance for evil in society and the need to hate evil as part of fearing the Lord. He stresses that understanding holiness is crucial for gaining true knowledge and wisdom.
Victory Over Your Besetting Sin
By David Wilkerson0Victory Over SinFear Of God2SA 11:27PSA 36:1PRO 3:7PRO 14:27PRO 16:6ROM 7:19David Wilkerson emphasizes the destructive power of secret sin in the lives of Christians, which leads to cowardice and defeat. He illustrates this through the story of King David, whose sin with Bathsheba followed a great victory, resulting in his estrangement from God and the boldness of his enemies. Wilkerson argues that true victory over besetting sin requires a deep-seated fear of God, which has been neglected in many churches today. He calls for a return to teaching about the fear of the Lord as essential for overcoming sin and experiencing genuine deliverance. The sermon challenges believers to confront their sins rather than excuse them, highlighting the need for a profound relationship with God.
Directions for Hating Sin
By Richard Baxter0PSA 139:23PRO 3:7JHN 14:15ROM 6:231CO 6:19PHP 3:20HEB 12:1JAS 4:71PE 5:81JN 1:9Richard Baxter preaches about the importance of knowing God and being affected by His attributes, as sin's malignity is relative to its offense against God. He emphasizes the need to understand the office, bloodshed, and holy life of Christ, which reveal the odiousness of sin. Baxter urges believers to consider the work of the Holy Ghost and the mercy of God, leading to a deep hatred and shame for sin. He highlights the purpose of the soul to love, obey, and glorify God, showing how sin disables this purpose and perverts it.
On Godly Fear
By Thomas Reade0PSA 19:9PSA 34:9PSA 111:10PRO 1:7PRO 3:7PRO 14:27PRO 16:6HEB 12:281PE 1:17Thomas Reade preaches about the power of fear in the human heart, emphasizing how people often fear earthly dangers more than the wrath of God and approaching death and judgment. He highlights the role of unbelief in our indifference to eternal matters and the need for a stronger faith to grasp the grace and wrath of God. Reade discusses the distinction between a slavish fear that leads to bondage and a godly fear that harmonizes with love and joy, citing biblical promises and exhortations to walk in reverential fear of God.
It Was Nothing Serious
By Ray Comfort0PRO 3:7ROM 3:23ROM 6:231CO 15:55JAS 1:5Ray Comfort delivers a powerful sermon on the reality of death and the assurance that comes with being a Christian, highlighting the victory over death through Jesus Christ. He addresses the wisdom of the world versus the wisdom that comes from God, emphasizing the importance of understanding God's sovereignty and righteousness. Comfort challenges the notion of questioning God's ethics by pointing to the moral law of God and the reality of sin in the world, ultimately leading to a deeper understanding of God's mercy and justice.
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Jamieson-Fausset-Brown Bible Commentary
(Compare Pro 27:2; Rom 12:16). fear . . . evil--reverentially regarding His law.
John Gill Bible Commentary
Be not wise in thine own eyes,.... So as to act independently of God; not to trust in him, nor acknowledge him, nor seek to him for help and direction; nor ask nor take the advice of others; but, being conceited and self-sufficient, lean to thine own understanding, as being wise enough to conduct all affairs in life by thy own discretion; and in matters of religion wiser than thy teachers, and even than the Scriptures, being wise above that which is written; pleasing thyself with thine own wisdom, as exceeding others; glorying in it as thine own acquisition, and not ascribing it to God, so far as it any ways deserves the name of wisdom; though for the most part that which men glory in, and are conceited of, is not wisdom, but folly; and at least it is their folly to boast of it and be elated with it; see Isa 5:21, Rom 12:16; fear the Lord; which is true wisdom; and, where this is not, there is none, let men be ever so conceited; and where this is there is humility; these two go together, and make a man wise, rich, and honourable, Pro 22:4. The fear of the Lord is opposed to pride, high-mindedness, and vain conceit, Rom 11:20; this includes reverence of God, faith in him, dependence on him, acknowledgment of him, seeking to him for direction, and carefulness not to offend him; and depart from evil; from the evil of self-confidence and self-conceit, and from all other evil; the fear of God influences men to avoid sin, and abstain from all appearance of it; by means and through the exercise of it men forsake it, and keep at a distance from it, Pro 16:6. Nehemiah could not do as others did, because of the fear of the Lord; and Job was a man that feared God, and therefore he avoided that which was evil, Neh 5:15.
Matthew Henry Bible Commentary
We have here before us three exhortations, each of them enforced with a good reason: - I. We must live in a humble and dutiful subjection to God and his government (Pro 3:7): "Fear the Lord, as your sovereign Lord and Master; be ruled in every thing by your religion and subject to the divine will." This must be, 1. A humble subjection: Be not wise in thy own eyes. Note, There is not a greater enemy to the power of religion, and the fear of God in the heart, than conceitedness of our own wisdom. Those that have an opinion of their own sufficiency think it below them, and a disparagement to them, to take their measures from, much more to hamper themselves with, religion's rules. 2. A dutiful subjection: Fear the Lord, and depart from evil; take heed of doing any thing to offend him and to forfeit his care. To fear the Lord, so as to depart from evil, is true wisdom and understanding (Job 28:28); those that have it are truly wise, but self-denyingly so, and not wise in their own eyes. For our encouragement thus to live in the fear of God it is here promised (Pro 3:8) that it shall be as serviceable even to the outward man as our necessary food. It will be nourishing: It shall be health to thy navel. It will be strengthening: It shall be marrow to thy bones. The prudence, temperance, and sobriety, the calmness and composure of mind, and the good government of the appetites and passions, which religion teaches, tend very much not only to the health of the soul, but to a good habit of body, which is very desirable, and without which our other enjoyments in this world are insipid. Envy is the rottenness of the bones; the sorrow of the world dries them; but hope and joy in God are marrow to them. II. We must make a good use of our estates, and that is the way to increase them, Pro 3:9, Pro 3:10. Here is, 1. A precept which makes it our duty to serve God with our estates: Honour the Lord with thy substance. It is the end of our creation and redemption to honour God, to be to him for a name and a praise; we are no other way capable of serving him than in his honour. His honour we must show forth and the honour we have for him. We must honour him, not only with our bodies and spirits which are his, but with our estates too, for they also are his: we and all our appurtenances must be devoted to his glory. Worldly wealth is but poor substance, yet, such as it is, we must honour God with it, and then, if ever, it becomes substantial. We must honour God, (1.) With our increase. Where riches increase we are tempted to honour ourselves (Deu 8:17) and to set our hearts upon the world (Psa 62:10); but the more God gives us the more we should study to honour him. It is meant of the increase of the earth, for we live upon annual products, to keep us in constant dependence on God. (2.) With all our increase. As God has prospered us in every thing, we must honour him. Our law will allow a prescription for a modus decimandi - a mode of tithing, but none de non decimando - for exemption from paying tithes. (3.) With the first-fruits of all, as Abel, Gen 4:4. This was the law (Exo 23:19), and the prophets, Mal 3:10. God, who is the first and best, must have the first and best of every thing; his right is prior to all other, and therefore he must be served first. Note, It is our duty to make our worldly estates serviceable to our religion, to use them and the interest we have by them for the promoting of religion, to do good to the poor with what we have and abound in all works of piety and charity, devising liberal things. 2. A promise, which makes it our interest to serve God with our estates. It is the way to make a little much, and much more; it is the surest and safest method of thriving: So shall thy barns be filled with plenty. He does not say thy bags, but thy barns, not thy wardrobe replenished, but thy presses: "God shall bless thee with an increase of that which is for use, not for show or ornament - for spending and laying out, not for hoarding and laying up." Those that do good with what they have shall have more to do more good with. Note, If we make our worldly estates serviceable to our religion we shall find our religion very serviceable to the prosperity of our worldly affairs. Godliness has the promise of the life that now is and most of the comfort of it. We mistake if we think that giving will undo us and make us poor. No, giving for God's honour will make us rich, Hag 2:19. What we gave we have. III. We must conduct ourselves aright under our afflictions, Pro 3:11, Pro 3:12. This the apostle quotes (Heb 12:5), and calls it an exhortation which speaks unto us as unto children, with the authority and affection of a father. We are here in a world of troubles. Now observe, 1. What must be our care when we are in affliction. We must neither despise it nor be weary of it. His exhortation, before, was to those that are rich and in prosperity, here to those that are poor and in adversity. (1.) We must not despise an affliction, be it ever so light and short, as if it were not worth taking notice of, or as if it were not sent on an errand and therefore required no answer. We must not be stocks, and stones, and stoics, under our afflictions, insensible of them, hardening ourselves under them, and concluding we can easily get through them without God. (2.) We must not be weary of an affliction, be it ever so heavy and long, not faint under it, so the apostle renders it, not be dispirited, dispossessed of our own souls, or driven to despair, or to use any indirect means for our relief and the redress of our grievances. We must not think that the affliction either presses harder or continues longer than is meet, not conclude that deliverance will never come because it does not come so soon as we expect it. 2. What will be our comfort when we are in affliction. (1.) That it is a divine correction; it is the chastening of the Lord, which, as it is a reason why we should submit to it (for it is folly to contend with a God of incontestable sovereignty and irresistible power), so it is a reason why we should be satisfied in it; for we may be sure that a God of unspotted purity does us no wrong and that a God of infinite goodness means us no hurt. It is from God, and therefore must not be despised; for a slight put upon the messenger is an affront to him that sends him. It is from God, and therefore we must not be weary of it, for he knows our frame, both what we need and what we can bear. (2.) That it is a fatherly correction; it comes not from his vindictive justice as a Judge, but his wise affection as a Father. The father corrects the son whom he loves, nay, and because he loves him and desires he may be wise and good. He delights in that in his son which is amiable and agreeable, and therefore corrects him for the prevention and cure of that which would be a deformity to him, and an alloy to his delight in him. Thus God hath said, As many as I love I rebuke and chasten, Rev 3:19. This is a great comfort to God's children, under their afflictions, [1.] That they not only consist with, but flow from, covenant-love. [2.] That they are so far from doing them any real hurt that, by the grace of God working with them, they do a great deal of good, and are happy means of their satisfaction.