Hebrews 12:5–12:11

Hebrews 12:4-8 4. Ye have not yet resisted unto blood, striving against sin. 4. Nondum ad sanguinem restitistis adversus peccatum certando. 5. And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: 5. Et obliti estic exhortationis quae vobis tanquam filiis loquitur, Fili mi, ne disciplinam Domini negligas, et ne deficias dum ab eo argueris: 6. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. 6. Quem enim diligit Dominus castigat, flegallat omnem filium quem suscipit. 7. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? 7. Si disciplinam sustinetis, Deus tanquam filiis offeertur: quis enim est filius quem pater non castiget? 8. But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. 8. Quod si disciplinae expertes estis, cujus participes sunt omnes, spurii igitur estis, non filii. 4. Ye have not yet, resisted unto blood, etc. He proceeds farther, for he reminds us, that even when the ungodly persecute us for Christ's sake, we are then contending against sin. Into this contest Christ could not enter, for he was pure and free from all sin; in this respect, however, we are unlike him, for sin always dwells in us, and afflictions serve to subdue and put it to flight. In the first place we know that all the evils which are in the world, and especially death, proceed from sin; but this is not what the Apostle treats of; he only teaches us, that the persecutions which we endure for the Gospel's sake, are on another account useful to us, even because they are remedies to destroy sin; for in this way God keeps us under the yoke of his discipline, lest our flesh should become wanton; he sometimes also thus checks the impetuous, and sometimes punishes our sins, that we may in future be more cautious. Whether then he applies remedies to our sins, or anticipates us before we sin, he thus exercises us in the conflict with sin, referred to by the Apostle. With this honor indeed the Son of God favors us, that he by no means regards what we suffer for his Gospel as a punishment for sin. It behooves us still to acknowledge what we hear from the Apostle in this place, that we so plead and defend the cause of Christ against the ungodly, that at the same time we are carrying on war with sin, our intestine enemy. Thus God's grace towards us is twofold -- the remedies he applies to heal our vices, he employs for the purpose of defending his gospel. [245] But let us bear in mind whom he is here addressing, even those who had joyfully suffered the loss of their goods and had endured many reproaches; and yet he charges them with sloth, because they were fainting half way in the contest, and were not going on strenuously to the end. There is therefore no reason for us to ask a discharge from the Lord, whatever service we may have performed; for Christ will have no discharged soldiers, but those who have conquered death itself. 5. And ye have forgotten, etc. I read the words as a question; for he asks, whether they had forgotten, intimating that it was not yet time to forget. But he enters here on the doctrine, that it is useful and needful for us to be disciplined by the cross; and he refers to the testimony of Solomon, which includes two parts; the first is, that we are not to reject the Lord's correction; and in the second the reason is given, because the Lord loves those whom he chastises. [246] But as Solomon thus begins, my "Son", the Apostle reminds us that we ought to be allured by so sweet and kind a word, as that this exhortation should wholly penetrate into our hearts. [247] Now Solomon's argument is this: -- If the scourges of God testify his love towards us, it is a shame that they should be regarded with dislike or hatred. For they who bear not to be chastised by God for their own salvation, yea, who reject a proof of his paternal kindness, must be extremely ungrateful. 6. For whom the Lord loveth, etc. This seems not to be a wellfounded reason; for God visits the elect as well as the reprobate indiscriminately, and his scourges manifest his wrath oftener than his love; and so the Scripture speaks, and experience confirms. But yet it is no wonder that when the godly are addressed, the effect of chastisements which they feel, is alone referred to. For however severe and angry a judge God may show himself towards the reprobate, whenever he punishes them; yet he has no other end in view as to the elect, but to promote their salvation; it is a demonstration of his paternal love. Besides, the reprobate, as they know not that they are governed by God's hand, for the most part think that afflictions come by chance. As when a perverse youth, leaving his father's house, wanders far away and becomes exhausted with hunger, cold, and other evils, he indeed suffers a just punishment for his folly, and learns by his sufferings the benefit of being obedient and submissive to his father, but yet he does not acknowledge this as a paternal chastisement; so is the case with the ungodly, who having in a manner removed themselves from God and his family, do not understand that God's hand reaches to them. Let us then remember that the taste of God's love towards us cannot be had by us under chastisements, except we be fully persuaded that they are fatherly scourges by which he chastises us for our sins. No such thing can occur to the minds of the reprobate, for they are like fugitives. It may also be added, that judgment must begin at God's house; though, then, he may strike aliens and domestics alike, he yet so puts forth his hand as to the latter as to show that they are the objects of his peculiar care. But the previous one is the true solution, even that every one who knows and is persuaded that he is chastised by God, must immediately be led to this thought, that he is chastised because he is loved by God. For when the faithful see that God interposes in their punishment, they perceive a sure pledge of his love, for unless he loved them he would not be solicitous about their salvation. Hence the Apostle concludes that God is offered as a Father to all who endure correction. For they who kick like restive horses, or obstinately resist, do not belong to this class of men. In a word, then, he teaches us that God's corrections are then only paternal, when we obediently submit to him. [248] 7. For what son is he, etc. He reasons from the common practice of men, that it is by no means right or meet that God's children should be exempt from the discipline of the cross; for if no one is to be found among us, at least no prudent man and of a sound judgment, who does not correct his children -- for without discipline they cannot be led to a right conduct -- how much less will God neglect so necessary a remedy, who is the best and the wisest Father? If any one raises an objection, and says that corrections of this kind cease among men as soon as children arrive at manhood: to this I answer, that as long as we live we are with regard to God no more than children, and that this is the reason why the rod should ever be applied to our backs. Hence the Apostle justly infers, that all who seek exemption from the cross do as it were withdraw themselves from the number of his children. It hence follows that the benefit of adoption is not valued by us as it ought to be, and that the grace of God is wholly rejected when we seek to withdraw ourselves from his scourges; and this is what all they do who bear not their afflictions with patience. But why does he call those who refuse correction bastards rather than aliens? Even because he was addressing those who were members of the Church, and were on this account the children of God. He therefore intimates that the profession of Christ would be false and deceitful if they withdrew themselves from the discipline of the Father, and that they would thus become bastards, and be no more children. [249] Footnotes: [245] "Striving against sin," or contending or fighting against sin, -- the sin of apostasy, says Grotius, -- the sin of their persecutors, say Macknight and Stuart, sin being considered here as standing for sinners, the abstract for the concrete. The Apostle says, that they had not yet resisted -- resisted what? This he seems to explain by saying, "contending against sin." It was then, the assault of sin that they had not yet resisted unto blood; and that sin was evidently apostasy, the sin plausibly presented to them, or ready to encompass and entangle them, mentioned in the first verse. The phraseology here is similar to what is in the preceding verse; a participle ends the sentence, and that qualifies the foregoing verb -- "that ye may not become wearied, being faint in your souls." Faintness or despondency in mind would inevitably be accompanied with weariness. Faith or strength of mind is necessary to prevent fatigue or weariness while engaged in contests and great trials; and as a preventive of despondency, we are directed attentively to consider how our savior bore the extreme trials which he had to endure. -- Ed. [246] "Correction" is the best word for paideia, as it stands for mvsr and not "chastening" or chastisement. "Despise" in Hebrew is to regard a thing as trifling or with contempt, and so in Greek it means to regard a thing as little; the meaning is, not stoical; and then the meaning of the next clause is, be not depending. "Fret not," or "be not faint" or despairing, "when reproved" or "chastised." -- Ed [247] Beza, Grotius, Macknight and Stuart, agree with Calvin in reading the first words interrogatively -- "And have ye forgotten?" etc. Ribera, the Jesuit, in his comment on this verse said, "The Apostle indirectly (tacite) reproves them, because they had no recourse to Scripture in their afflictions; compare Romans 15:4 ." Capellus, referring to this passage, observed, "I wish the Jesuits were always to speak in this manner, but Ribera ought to have remembered that Paul was addressing the flock rather than the pastors, and that therefore, the Scriptures ought to be read by laymen." The clear intimation of the passage no doubt is, that the Hebrews ought to have attended to the truths contained in Scripture. -- Ed. [248] See [47]Appendix R 2. [249] There is in this verse the word "sons," to be understood after "all;" that is, "all the sons are partakers:" so Macknight and Stuart. As "sons" conclude the verse, the word is omitted here. Those who have only the name of Christians are called "bastards," or spurious or illegitimate children, because they are not born of God, being only the children of the flesh. They are not Isaac's but Ishmael, whatever their professions may be, and though baptized and partakers of all the outward privileges of the gospel. -- Ed.

{5} And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: (5) Secondly, because they are testimonies of his fatherly good will towards us, in that they show themselves to be illegitimate, if they cannot abide to be chastened by God.

And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: And ye have forgot the exhortation — Or, have ye forgot the consolation? Legenda haec sunt cum interrogatione. Pisc. Are the consolations of God small unto you? Job 15:11 . Do ye, instead of wrestling with God, wrangle with him, refusing to be comforted (as Rachel), out of the pettishness of your spirits, as he, Psalms 77:2 ? Will ye not, as children, eat your milk, because you have it not in the golden dish? Will ye be like the hedgehog, of which Pliny reporteth, that being laden with nuts and fruits, if the least filbert fall off, will fling down all the rest in a pettish humour, and beat the ground with her bristles. Despise not thou the chastening — See my Love Tokens, p. 37. Count it not a light matter, a common occurrence, such as must be borne by head and shoulders, and when things are at worst, they will mend again. This is not patience but pertinacy, strength but stupidity, "the strength of stone, and flesh of brass," Job 6:12 . When Gallienus the emperor had lost the kingdom of Egypt, What? said he, Sine lino Egyptio esse non possumus? cannot we be without the hemp of Egypt? but shortly after he was slain with the sword. When the Turks had taken two castles in Chersonesus, and so first got footing in Europe, the proud Greeks said that there was but a hog’s sty lost, alluding to the name of the castle. But that foolish laughter was turned within a while into most bitter tears. When Calais was lost under Queen Mary, those of the faction strove to allay the Queen’s grief, saying that it was only a refuge for runaway heretics, and that no Roman Catholic ought to deplore, but rather rejoice, at the damage: Vulnus alit venis- Nor faint when thou art rebuked — If we faint in the day of adversity, our strength is small, saith Solomon, Proverbs 24:10 ; and it is, Non quia dura, sed quia molles patimur, saith Seneca; not for that we suffer hard things, but because we are too soft that suffer them. As is the man, so is his strength, said they to Gideon, Judges 8:21 ; Judges 8:21 . Joseph’s bow abode in strength, even when the iron entered into his soul, Genesis 49:24 ; and Job’s stroke was heavier than his groaning, Job 23:2 . Invalidum omne natura querelum, saith Seneca: It is a weakness to be ever whining. See my Love Tokens.

And ye have forgotten; eklelhsye, whether rendered interrogatively: have ye forgotten? Or positively: ye have forgotten; either way it carrieth a check upon their forgetfulness of what was of the greatest importance for them to remember in the time of persecutions, and implieth a direction of them to their duty, that they ought to remember the counsel or command given by God to them, how to interpret these persecutions for Christ and the gospel, and how to improve them; and so introduceth a further help to their rnnning of the race of God with patience. The exhortation; paraklhsewv notes properly consolation, and is here a consolatory exhortation to the management of a duty which would be highly such to them, and a dehortation from an evil which would greatly prejudice them; when it is said to speak, it is a metonymy of the effect for the efficient; the Lord in the exhortation speaking this to them. Which speaketh unto you as unto children: these words were written by Solomon, from God unto his children in that time; and God speaks no less by him to these Hebrews, who were his children now, as to all others who are such, or should be such, children to him. And whereas it is spoken singularly: My son, it is to every child of God in Christ Jesus, and so collectively includeth all of them. Despise not thou the chastening of the Lord: the dehortation is written in Proverbs 3:11 , that not one of these children should care little for, or set light by, denying all regardlessness, senselessness of, and incorrigibleness under, such smart correction as a parent gives to a child, either by himself, or by any other to whose care it is committed; but this chastening is from the Lord, the most gracious and tender Father, who can do them no evil, and will profit and benefit them by it. As they come from their persecutors for the sake of Christ, they are injuries; but as ordered by God their Father, they are so many favours to them, preventing sin, preserving in duty, and preparing them for blessedness. Nor faint when thou art rebuked of him; nor to nauseate his rebukes, or to faint under them; neither to let our faith or hope in our Father fail, nor to sink in our love to him, his way, or truth, or religion; nor to be weary, and give over our course, because of persecutions, but continuing faithful to him to the end, Hebrews 12:14 ,15 Mt 10:22 Luke 22:28 ,29 .

And ye have forgotten the exhortation,.... Or consolation, the consolatory word or doctrine, in Proverbs 3:11 . This, by their conduct, the apostle feared they had forgotten, and therefore puts them in mind of it; or it may be read by way of question, "and have ye forgotten?", &c. do not ye remember? it would be right to call it to mind: which speaketh unto you as unto children; not as the children of Solomon, but as the children of God, or of Christ, the wisdom of God: here, by a prosopopeia, the word of exhortation is introduced as a person speaking, my son, despise not thou the chastening of the Lord; by which is meant, not vindictive punishment; this would not be speaking to them, nor dealing with them as children, and would be contrary to the love of God towards them; besides, chastisement in this sense has been upon Christ for them, and it would be unjust to lay it on them again; but a fatherly correction is designed, and which is given in love by God, as a Father, and for the instruction of his children, as the word used signifies: and it is called not the chastening of men, but of the Lord; every chastening, or afflictive providence, is appointed by God, and is looked upon by believers, when grace is in exercise, as coming from him; and it is directed, and governed, and limited by him, and is overruled by him for his own glory, and their good: and this is not to be despised, as something nauseous and loathsome, or as not useful and unprofitable, or as insignificant and unworthy of notice, but should be esteemed for the good ends, which are sometimes answered, by it: nor faint when thou art rebuked of him; God has various ways of rebuking, reproving, and convincing, sometimes by his Spirit, sometimes by his word and ministers, and sometimes by afflictive providences; by these he rebukes his people for their sins, convinces them of them, and brings them to acknowledgment and confession; he makes them hereby sensible of their duty, in which they have been remiss, and brings them to a more constant and fervent discharge of it; he reproves them for, and convinces of their folly in trusting in the creature, or loving it too much, and of every wrong way they have been walking in; and these rebukes are not in a way of wrath, but love, and therefore saints should not faint at them: there are two extremes they are apt to run into, under such a dispensation; either to take no notice, and make light of an affliction, or else to be overwhelmed by it, and sink under it; both are guarded against in this exhortation.

The persevering obedience of faith in Christ, was the race set before the Hebrews, wherein they must either win the crown of glory, or have everlasting misery for their portion; and it is set before us. By the sin that does so easily beset us, understand that sin to which we are most prone, or to which we are most exposed, from habit, age, or circumstances. This is a most important exhortation; for while a man's darling sin, be it what it will, remains unsubdued, it will hinder him from running the Christian race, as it takes from him every motive for running, and gives power to every discouragement. When weary and faint in their minds, let them recollect that the holy Jesus suffered, to save them from eternal misery. By stedfastly looking to Jesus, their thoughts would strengthen holy affections, and keep under their carnal desires. Let us then frequently consider him. What are our little trials to his agonies, or even to our deserts? What are they to the sufferings of many others? There is a proneness in believers to grow weary, and to faint under trials and afflictions; this is from the imperfection of grace and the remains of corruption. Christians should not faint under their trials. Though their enemies and persecutors may be instruments to inflict sufferings, yet they are Divine chastisements; their heavenly Father has his hand in all, and his wise end to answer by all. They must not make light of afflictions, and be without feeling under them, for they are the hand and rod of God, and are his rebukes for sin. They must not despond and sink under trials, nor fret and repine, but bear up with faith and patience. God may let others alone in their sins, but he will correct sin in his own children. In this he acts as becomes a father. Our earthly parents sometimes may chasten us, to gratify their passion, rather than to reform our manners. But the Father of our souls never willingly grieves nor afflicts his children. It is always for our profit. Our whole life here is a state of childhood, and imperfect as to spiritual things; therefore we must submit to the discipline of such a state. When we come to a perfect state, we shall be fully reconciled to all God's chastisement of us now. God's correction is not condemnation; the chastening may be borne with patience, and greatly promote holiness. Let us then learn to consider the afflictions brought on us by the malice of men, as corrections sent by our wise and gracious Father, for our spiritual good.

5. forgotten—"utterly," so the Greek. Compare Heb 12:15-17, in which he implies how utterly some of them had forgotten God's word. His exhortation ought to have more effect on you than the cheers and exhortations of the spectators have on the competitors striving in the games. which—Greek, "the which," of which the following is a specimen [Alford]. speaketh unto you—as in a dialogue or discourse, so the Greek, implying God's loving condescension (compare Isa 1:18). despise not—literally, "Do not hold of little account." Betraying a contumacious spirit of unbelief (Heb 3:12), as "faint" implies a broken-down, weak, and desponding spirit. "Chastening" is to be borne with "subjection" (Heb 12:9); "rebuke" (more severe than chastening) is to be borne with endurance (Heb 12:7). "Some in adversity kick against God's will, others despond; neither is to be done by the Christian, who is peculiarly the child of God. To him such adverse things occur only by the decree of God, and that designed in kindness, namely, to remove the defilements adhering to the believer, and to exercise his patience" [Grotius].

And ye have forgotten the exhortation - This exhortation is found in Proverbs 3:11-12 . The object of the apostle in introducing it here is, to show that afflictions were designed on the part of God to produce some happy effects in the lives of his people, and that they ought, therefore, to bear them patiently. In the previous verses, he directs them to the example of the Saviour. In this verse and the following, for the same object he directs their attention to the design of trials, showing that they are necessary to our welfare, and that they are in fact proof of the paternal care of God. This verse might be rendered as a question. "And have ye forgotten?" etc. This mode of rendering it will agree somewhat better with the design of the apostle. Which speaketh, unto you - Which may be regarded as addressed to you; or which involves a principle as applicable to you as to others. He does not mean that when Solomon used the words, he had reference to them particularly, but that he used them with reference to the children of God, and they might therefore be applied to them. in this way we may regard the language of the Scriptures as addressed to us. As unto children - As if he were addressing children. The language is such as a father uses. My son - It is possible that in these words Solomon may have intended to address a son literally, giving him paternal counsel; or he may have spoken as the Head of the Jewish people, designing to address all the pious, to whom he sustained, as it were, the relation of a father. Or, it is possible also, that it may be regarded as the language of God himself addressing his children. Whichever supposition is adopted, the sense is substantially the same. Despise not thou the chastening of the Lord - Literally, "Do not regard it as a small matter, or as a trivial thing - ὀλιγώρει oligōrei. The Greek word used here does not occur elsewhere in the New Testament. The word rendered here "chastening" - παιδεία paideia - and also in Hebrews 12:6-8 , and in Hebrews 12:9 , "corrected" - παιδευτὰς paideutas - does not refer to affliction in general, but that kind of affliction which is designed to correct us for our faults, or which is of the nature of discipline. The verb properly relates to the training up of a child - including instruction, counsel, discipline, and correction (see this use of the verb in Acts 7:22 ; 2 Timothy 2:25 ; Titus 2:12 ), and then especially discipline or correction for faults - to "correct, chastise, chasten;" 1 Corinthians 11:32 ; 2 Corinthians 6:9 ; Revelation 3:19 . This is the meaning here; and the idea is, not that God will afflict his people in general, but that if they wander away he will correct them for their faults. He will bring calamity upon them as a punishment for their offences, and in order to bring them back to himself. He will not suffer them to wander away unrebuked and unchecked, but will mercifully reclaim them though by great sufferings. Afflictions have many objects, or produce many happy effects. That referred to here is, that they are means of reclaiming the wandering and erring children of God, and are proofs of his paternal care and love; compare 2 Samuel 7:14 ; 2 Samuel 12:13-14 ; Psalm 89:31-34 ; Proverbs 3:11-12 . Afflictions, which are always sent by God, should not be regarded as small matters, for these reasons: (1) The fact that they are sent by God. Whatever he does is of importance, and is worthy of the profound attention of people. (2) they are sent for some important purpose, and they should be regarded, therefore, with attentive concern. Men "despise" them when: (1) they treat them with affected or real unconcern; (2) when they fail to receive them as divine admonitions, and regard them as without any intelligent design; and, (3) when they receive them with "expressions" of contempt, and speak of them and of the government of God with scorn. It should be a matter of deep concern when we are afflicted in any manner, not to treat the matter lightly, but to derive from our trials all the lessons which they are adapted to produce on the mind. Nor faint ... - Bear up patiently under them. This is the second duty. We are first to study their character and design; and secondly, to bear up under them, however severe they may be, and however long they may be continued. "Avoid the extremes of proud insensibility and entire dejection" - Doddridge.