Hebrews 12: 6
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hereon is declared, Hab. 2:1–4; namely, to accept of his reproof, to humble ourselves before him, and to betake ourselves unto the righteousness of faith for relief.
[2.] That which we are subject unto, when God makes his chastisements to be reproofs also (which is not always, but when we are uncompliant with his will in a peculiar manner, for which we are reproved) is to "faint." The word hath been opened on verse 3.
And this fainting under God's reproofs consists in four things: 1st.
Despondency and heartless dejection in our own minds; which David encourageth himself against, Ps. 42:5, 6, 43:5. 2dly. Heartless complaints, to the discouragement of others. See Heb. 12:12, 13. 3dly. Omission, or giving over our necessary duty; which befalls many in times of persecution, Heb. 10:25, 26. 4thly.
In judging amiss of the dealings of God, either as unto the greatness or length of our trials, or as unto his design in them. Isa. 40:27–31. And we may learn,—
Obs. VIII. That when God's chastisements in our troubles and afflictions are reproofs also, when he gives us a sense in them of his displeasure against our sins, and we are reproved by him; yet even then he requires of us that we should not faint nor despond, but cheerfully apply ourselves unto his mind and calls.—This is the hardest case a believer can be exercised withal, namely, when his troubles and afflictions are also in his own conscience reproofs for sin.
Obs. IX. A sense of God's displeasure against our sins, and of his reproving us for them, is consistent with an evidence of our adoption, yea, may be an evidence of it, as the apostle proves in the next verses.
The sum of the instruction in this verse is, that,— Obs. X. A due consideration of this sacred truth, namely, that all our troubles, persecutions, and afflictions, are divine chastisements and reproofs, whereby God evidenceth unto us our adoption, and his instructing us for our advantage, is an effectual means to preserve us in patience and perseverance unto the end of our trials.—They who have no experience of it, have no knowledge of these things.
Hebrews 12: 6
The apostle, proceeding with the divine testimony unto his purpose recorded by Solomon, retaining the sense of the whole exactly, changeth the words in the latter clause. For instead of " ,ּוכְּב ָאב אֶת־১ֵן ִירְּב צֶהand as a father the son in
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whom he delighteth," with whom he is pleased; he supplies μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται, "and scourgeth every son whom he receiveth." In the Proverbs the words are exegetical of those foregoing, by an allusion unto an earthly parent: "For whom the LORD loveth he correcteth, even as a father the son in whom he delighteth." In the apostle they are further explanatory of what was before affirmed; but the sense is the same. And the reason of the change seems to be, because the apostle would apply the name of "son," from whence he argues, unto them principally intended, namely, the children of God; and not unto them who are occasionally mentioned in the allusion, which are the children of earthly parents. Or we may say, that the apostle makes this addition, confirming what was before spoken; seeing he fully explains the similitude of the latter clause in the original, in the following verses. However, the sense in both places is absolutely the same.
The Syriac in the latter clause reads ,לַ১ְּב נָיֵאin the plural number, "the sons;" and in the last words retain the Hebraism, " ,৩ְּב הָו צָבֵא ১ְּב הּוןin whom he willeth," from ,רָצָהthat is, "is well pleased."
There may be a double distinction in reading of the last clause. Some place the incisum, or note of distinction, at πάντα; and then the sense is, "He scourgeth every one, whom he receiveth or acknowledgeth as a son:" some at υἱόν, as we render it, "every son whom he receiveth;" which is the better reading.
Ver. 6.—For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
There is a reason given us in these words why we should not faint under divine chastisements, as the redditive conjunction "for," signifies.
And this reason consists in a general rule, whereby what is spoken before is confirmed as highly reasonable, and way is made for what ensues. And this rule is of that nature, as is suited to answer all objections against the doctrine of afflictions, and God's dealing with us in them; which, when we come to the trial, we shall find to be many.
And this rule is, that all these things are to be referred unto the sovereignty, wisdom, and goodness of God. 'This,' saith he, 'is the way of God; thus it seems good to him to deal with his children; thus he may do because of his sovereign dominion over all. May not he do what he will with his own? This he doth in infinite wisdom, for their good and advantage; as also to evidence his love unto them and care of them.' And this is that which we are principally taught in these words, namely,—
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Obs. I. That in all our afflictions, the resignation of ourselves unto the sovereign pleasure, infinite wisdom, and goodness of God, is the only means or way of preserving us from fainting, weariness, or neglect of duty.—After all our arguings, desires, and pleas, this is that which we must come unto: whereof we have an illustrious instance and example in Job. See chap, 33:12, 13, 34:18, 19, 23,
31–33, 42:4–6.
Ὃν ἀγαπᾶᾶ̣ Κύριος παιδεύει. First, In the first part of the testimony given unto the sovereignty and wisdom of God, in the ways and methods of his dealing with his children, we are instructed,— Obs. II. That love is antecedent unto chastening: he chastens whom he loves.
—So it is with any father. He hath first the love of a father, before he chastens his son. Whatever, therefore, is the same materially with the chastisement of children, if it be where the love of adoption doth not precede, is punishment.
The love, therefore, here intended, is the love of adoption; that is, the love of benevolence, whereby he makes men his children, and his love of complacency in them when they are so.
Obs. III. Chastising is an effect of his love.—It is not only consequential unto it, but springs from it. Wherefore there is nothing properly penal in the chastisements of believers. Punishment proceeds from love unto justice, not from love unto the person punished. Chastisement is from love to the person chastised, though mixed with displeasure against his sin.
Obs. IV. Unto chastisement is required, that the person chastised be in a state wherein there is sin, or that he be a sinner; but he is not properly chastised because he is a sinner, so as that sin should have an immediate influence unto the chastisement, as the meritorious cause of it, whence the person should receive a condignity of punishment thereunto. But the consideration of a state of sin is required unto all chastisement; for the end of it is to take away sin, to subdue it, to mortify it, to give an increase in grace and holiness, as we shall see.
There is no chastisement in heaven, nor in hell. Not in heaven, because there is no sin; not in hell, because there is no amendment. Chastisement is a companion of them that are in the way, and of them only.
Obs. V. Divine love and chastening are inseparable.—"Whom he loveth;" that is, whomsoever he loveth. None goes free, as the apostle declares immediately. It is true, there are different degrees and measures of
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chastisements; which comparatively make some seem to have none, and some to have nothing else: but absolutely the divine παιδεία, or instructive chastisement, is extended unto all in the family of God, as we shall see.
Obs. VI. Where chastisement evidenceth itself (as it doth many ways, with respect unto God the author of it, and those that are chastised) not to be penal, it is a broad seal set to the patent of our adoption: which the apostle proves in the following verses.
Obs. VII. This being the way and manner of God's dealing with his children, there is all the reason in the world why we should acquiesce in his sovereign wisdom therein, and not faint under his chastisement.
Obs. VIII. No particular person hath any reason to complain of his portion in chastisement, seeing this is the way of God's dealing with all his children, 1 Pet.
4:12, 5:9.
Secondly, the latter clause of this divine testimony, as expressed by the apostle, "And scourgeth every son whom he receiveth," if it were, as it is generally understood, the same with the former assertion, expressed with somewhat more earnestness, would need no further exposition, the same truth being contained in the one and the other. But I confess, in my judgment, there is something peculiar in it; which I shall propose, and leave it unto that of the reader. And,— Δέ. 1. The particle δέ is nowhere merely conjunctive, signifying no more but "and," as we and others here render it. It may rather be "etiam," "even;" or "also,"
"moreover."
Μαστιγοῖ. 2. The verb, "scourgeth," argues at least a peculiar degree and measure in chastisement, above what is ordinary; and it is never used but to express a high degree of suffering. A scourging is the utmost which is used in παιδεία, or "corrective instruction." Wherefore the utmost of what God inflicts on any in this world is included in this expression.
Παραδέχεται. 3. By παραδέχεται, "receiveth, accepteth, owneth, avoweth," the apostle expresseth ִירְּב צֶהin the original; the word whereby God declares his rest, acquiescency, and well-pleasing in Christ himself, Isa. 42:1. So that an especial approbation is included herein.
Πάντα υἱόν. 4. "Every son," is not to be taken universally, for so every son is not scourged; but it is restrained unto such sons as God doth so accept.