Punishment and Atonement

But let us humor these theologians as they wield their chosen scriptural testimonies against us. They present the case of David, reproved by the prophet Nathan for his grave transgressions of adultery and homicide, yet receiving pardon for his sins. However, they argue, he was subsequently punished through the death of his son conceived in adultery. From this, they assert the need to redeem our own sufferings and punishments through satisfactions even after the remission of our sins. They bring forth Daniel's exhortation to Nebuchadnezzar to redeem his sins through almsgiving, as well as Solomon's words about the remission of iniquities due to righteousness and charity, a sentiment also echoed by St. Peter. Furthermore, they reference the woman sinner in the Gospel of Luke, whose abundant love resulted in the forgiveness of numerous sins.

How delightfully twisted their understanding of God's ways is! They consistently view His works through a distorted lens. However, had they taken the time to truly discern what should not be disregarded, they would have grasped that God employs two forms of judgment. In the case of David, the correction he received was not an act of vengeance or punishment for his sins, if only they had observed keenly.

Let us delve into the purpose of the chastisements that God, in His wisdom, sends our way to correct our sins. It is crucial for us to grasp their significance and distinguish them from the punishments inflicted upon the reprobate. Therefore, it would not be excessive to briefly explore these matters.

In our understanding, the term "judgment" encompasses all forms of punishment, which can be classified into two distinct categories: the judgment of "punishment" and the judgment of "correction." When God employs the judgment of punishment, He deals with His enemies in a manner that reveals His righteous wrath, aiming to bring about their destruction and utter annihilation. This is when God's punishment is accompanied by His wrath, constituting an act of divine vengeance. Conversely, the judgment of correction does not involve God's anger or a desire to destroy or confound. Therefore, it is not appropriate to label it as vengeance, but rather as admonition and exhortation. While the former corresponds to the role of a judge, the latter aligns with the heart of a loving father. When a judge punishes a wrongdoer, the punishment befits the sin committed, for it is a reflection of the malevolence displayed. On the other hand, a father, when correcting his son, seeks not vengeance for his transgressions but endeavors to teach him and foster greater vigilance for the future.

St. Chrysostom, in his own unique manner, presents a parable that elucidates this distinction, ultimately arriving at the same conclusion. He states, "The son is beaten, like the servant; but when the servant is beaten, he is punished because he has sinned, receiving his just deserts. The son is chastised with compassionate discipline." Hence, the chastisement of a son serves the purpose of guiding him towards amendment and leading him back to the right path, while the servant receives the consequences he deserves due to the master's righteous indignation.