Hebrews 12: 9, 10
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Obs. II. It is an act of spiritual wisdom, in all our troubles, to find out and discern divine, paternal chastisements; without which we shall never behave ourselves well under them, nor obtain any advantage by them.—So should we do in the least, and so in the greatest of them.
Obs. III. There are in the visible church, or among professors, some that have no right unto the heavenly inheritance.—They are bastards; sons that may have gifts and outward enjoyments, but they are not heirs. And this is a great evidence of it in any, namely, that they are not chastised;—not that they are not at all troubled, for they may be in trouble like other men, (for "man is born unto trouble, as the sparks fly upward,") but that they are not sensible of divine chastisement in them; they do not receive them, bear them, nor improve them, as such.
Obs. IV. The joyous state of freedom from affliction is such as we ought always to watch over with great jealousy, lest it should be a leaving of us out of the discipline of the family of God.—I do not say, on the other hand, that we may desire afflictions, much less cruciate ourselves, like some monastics or Circumcelliones; but we may pray that we may not want any pledge of our adoption, leaving the ordering and disposal of all things unto the sovereign will and pleasure of God.
Lastly, There is great force from this consideration added unto the apostle's exhortation, namely, that we should not faint under our trials and afflictions: for if they are all such divine chastisements as without which we can have no evidence of our relation unto God as a father, yea, as without a real participation wherein we can have no right unto the eternal inheritance, it is a thing unwise and wicked to be weary of them, or to faint under them.
Hebrews 12: 9, 10 Εἶτα τοὺς μὲν τῆς σαρκὸς ἡμῶν πατέρας εἴχομεν παιδευτὰς, καὶ ἐνετρεπόμεθα· οὐ πολλῷ μᾶλλον ὑποταγησόμεθα τῷ Πατρὶ τῶν πνευμάτων, καὶ ζήσομεν; Οἱ μὲν γὰρ πρὸς ὀλίγας ἡμέρας, κατὰ τὸ δοκοῦν αὐτοῖς, ἐπαίδευον· ὁ δὲ ἐπὶ τὸ συμφέρον, εἰς τὸ μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ.
Εἶτα. Syr., " ,וֵאןand if;" that is, εἰ δέ: which Beza judgeth the more commodious reading; which is undoubtedly a mistake, for the apostle intimates a progress unto a new argument in this word. Vulg. Lat., "deinde;" and so Beza, properly; which we render "furthermore," or "moreover." Some, "ita;" "so," "in like manner."
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So the sense should be, "we have had fathers, chasteners of the flesh." But the opposition between "fathers" in the first place, and the "Father of spirits" afterwards, will not admit hereof. And the Syriac determines the sense, אֲבָהִין
" ,৩ְּב בֶסְּב יָא רָדִּד ין הֲוּו לַןand if the fathers of our flesh have chastised us."
Ἐνετρεπόμεθα. Vulg. Lat., "reverebamur eos," "reveriti sumus;" "we gave them reverence." All supply "them" unto the text. Syr., "we were affected with shame for them;" as all correction is accompanied with an ingenuous shame in children.
Πρὸς ὀλίγας ἡμέρας. Vulg., "in tempore paucorum dierum." Rhem., "for a time of few days," a short time. Syr., " ,לַזְּבבָן הּו זְּבעּורfor a little while." "Ad paucos dies," "for a few days."
Κατὰ τὸ δοκοῦν αὐτοῖς. Vulg., "secundùm voluntatem suam," "according to their will." Syr., " ,אֵיְך ৩ְּב צָבִּד ין הֲוּוaccording as they would." [Beza,] "prout ipsis videbatur," "as it seemed good unto them." We, "after their own pleasure;" without doubt improperly, according to the usual acceptation of that phrase of speech. For it intimates a regardlessness to right and equity, whereof there is nothing in the original. "According to their judgment," "as they saw good," or supposed themselves to have reason for what they did.
Ἐπὶ τὸ συμφέρον, "ad id quod utile est," "unto that which is profitable." Syr., for ὁ δέ, " ,אֱלָהָא ৩ֵיןbut God," who is intended; " ,לְּב ע৮רְּב רָנַןunto our aid" or "help."
"Ad commodum," that is, "nostrum;" "for our profit."
Εἰς τὸ μεταλαθεῖν τῆς ἁγιότητος αὐτοῦ. Vulg., "in recipiendo sanctificationem ejus;" Rhem., "in receiving of his sanctification;" missing the sense of both the words. Sanctification is ἁγιασμός, not ἁγιότης; and εἰς τό expresseth the final cause.
Ver. 9, 10.—Moreover, we have had fathers of our flesh, who chastened [us,] and we gave [them] reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened [us,] as it seemed good unto them; but he for [our] profit, that [we] might partake of his holiness.
The design of these words is further to evince the equity of the duty exhorted unto, namely, the patient enduring of divine chastisement; which is done on such cogent principles of conviction as cannot be avoided.
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Εἶτα. It is a new argument that is produced, and not a mere application or improvement of the former; as the word εἶτα, "furthermore," or "moreover," doth signify. The former was taken from the right of parents, this is taken from the duty of children.
And the argument in the words is taken from a mixture of principles and experience. The principles whereon it proceeds are two, and of two sorts: the first is from the light of nature, namely, that children ought to obey their parents, and submit unto them in all things; the other is from the light of grace, namely, that there is the same real relation between God and believers as is between natural parents and their children, though it be not of the same nature. The whole strength of the argument depends on these undoubted principles.
Εἴχομεν. For the confirmation of the first of these principles, common experience is produced. 'It is so, for it hath been so with us; we ourselves have had such fathers,' etc.
ΠολλЇᾶ̣ μᾶλλον. As for the manner of the argument, it is "à comparatis," and therein "à minori ad majus." 'If it be so in the one case, how much more ought it to be so in the other.'
In each of the comparates there is a supposition consisting of many parts, and an assertion on that supposition: in the first, as to matter of fact, in the latter, as unto right; as we shall see.
Τῆς σαρκὰς ἡμῶν πατἐρας. The supposition in the first of the comparates consists of many parts; as, 1. That "we have had fathers of our flesh;" those from whom we derived our flesh by natural generation. This being the ordinance of God, and the way by him appointed for the propagation of mankind, is the foundation of the relation intended, and that which gives parents the right here asserted. That learned man did but indulge to his fancy, who would have these "fathers" to be the teachers of the Jewish church; which how they should come to be opposed unto "the Father of spirits," he could not imagine.
Παιδευτάς. 2. That they were chasteners: "They chastened us." They had a right so to do, and they did so accordingly.
Κατὰ τὸ δοκοῦν αὐτοῖς. 3. The rule whereby they proceeded in their so doing is also supposed, namely, they used their judgment as unto the causes and measure of chastisement; they did it "as it seemed good unto them." It is not said that they did it for or according to their pleasure, without respect unto rule or
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equity; for it is the example of good parents that is intended: but they did it according to their best discretion; wherein yet they might fail, both as unto the causes and measure of chastisement.
Πρὸς ὀλίγας ἡμέρας. 4. The exercise of this right is "for a few days." And this may have a double sense: (1.) The limitation of the time of their chastisement, namely, that it is but for a little while, for a few days; to wit, whilst we are in infancy, or under age. Ordinarily corporal chastisements are not longer continued. So "a few days," is a few of our own days. Or, (2.) It may respect the advantage which is to be obtained by such chastisement; which is only the regulation of our affections for a little season.
Ἐνετρεπόμεθα. The case on the one hand being stated on these suppositions, the duty of children, under the power of their natural parents, is declared. And the word signifies "an ingenuous, modest shame, with submission;" opposite unto stubbornness and frowardness. We add the word "them" unto the original, which is necessary; "we had them in reverence." 'We were kept in a temper of mind meet to be applied unto duty. We did not desert the family of our parents, nor grow weary of their discipline, so as to be discouraged from our duty.' And,
— Obs. I. As it is the duty of parents to chastise their children, if need be, and of children to submit thereunto; so,— Obs. II. It is good for us to have had the experience of a reverential submission unto paternal chastisements; as from hence we may be convinced of the equity and necessity of submission unto God in all our afflictions. For so these things are improved by the apostle.—And they arise from the consideration of the differences that are between divine and parental chastisements. For,— Τῶ Πατρὶ τῶν πνευμάτων. 1. He by whom we are chastised is "the Father of spirits." He is a father also, but of another kind and nature than they are. "The Father of spirits;" that is, of our spirits: for so the opposition requires; the fathers of our flesh, and the Father of our spirits. And whereas the apostle here distributes our nature into its two essential parts, the flesh and the spirit; it is evident that by the "spirit," the rational soul is intended. For although the flesh also be a creature of God, yet is natural generation used as a means for its production; but the soul is immediately created and infused, having no other father but God himself. See Num. 16:22; Zech. 12:1; Jer. 38:16. I will not deny but that the signification of the word here may be farther extended, namely, so as
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to comprise also the state and frame of our spirits in their restoration and rule, wherein also they are subject unto God alone; but his being the immediate creator of them is regarded in the first place.
And this is the fundamental reason of our patient submission unto God in all our afflictions, namely, that our very souls are his, the immediate product of his divine power, and under his rule alone. May he not do what he will with his own? Shall the potsherd contend with its maker?
2. It is supposed from the foregoing verses, that this Father of our spirits doth also chastise us; which is the subject-matter treated of.
Ἐπὶ τὸ συμφἑρον. 3. His general end and design therein, is "our profit" or advantage. This being once well fixed, takes off all disputes in this case. Men, in their chastisements, do at best but conjecture at the event, and are no way able to effect it: but what God designs shall infallibly come to pass; for he himself will accomplish it, and make the means of it certainly effectual. But it may be inquired, what this "profit," this benefit or advantage, is; for outwardly there is no appearance of any such thing. This is declared in the next place.
Εἰς τὸ μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ. 4. The especial end of God in divine chastisements, is, "that he may make us partakers of his holiness." The holiness of God, is either that which he hath in himself, or that which he approves of and requires in us. The first is the infinite purity of the divine nature; which is absolutely incommunicable unto us, or any creature whatever. Howbeit, we may be said to be partakers of it in a peculiar manner, by virtue of our interest in God, as our God: as also by the effects of it produced in us, which are his image and likeness, Eph. 4:24; as we are said to be made "partakers of the divine nature," 2 Pet. 1:4. And this also is the holiness of God in the latter sense; namely, that which he requires of us and approves in us.
Whereas, therefore, this holiness consists in the mortification of our lusts and affections, in the gradual renovation of our natures, and the sanctification of our souls, the carrying on and increase of these things in us is that which God designs in all his chastisements. And whereas, next unto our participation of Christ, by the imputation of his righteousness unto us, this is the greatest privilege, glory, honour, and benefit, that in this world we can be made partakers of, we have no reason to be weary of God's chastisements, which are designed unto no other end. And we may observe,—
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Obs. III. No man can understand the benefit of divine chastisement, who understands not the excellency of a participation of God's holiness.—No man can find any good in a bitter potion, who understands not the benefit of health.
If we have not a due valuation of this blessed privilege, it is impossible we should ever make a right judgment concerning our afflictions.
Obs. IV. If under chastisements we find not an increase of holiness, in some especial instances or degrees, they are utterly lost: we have nothing but the trouble and sorrow of them.
Obs. V. There can be no greater pledge or evidence of divine love in afflictions than this, that God designs by them to "make us partakers of his holiness,"—to bring us nearer to him, and make us more like him.
5. The reasons from whence they have their efficacy unto this end, and the way whereby they attain it, are, (1.) God's designation of them thereunto, in an act of infinite wisdom; which gives them their efficacy. (2.) By weaning us from the world, and the love of it, whose vanity and unsatisfactoriness they openly discover, breaking the league of love that is between it and our souls. (3.) By calling us unto the faith and contemplation of things more glorious and excellent, wherein we may find rest and peace.
Ὑποταγησόμεθα. That which is required of us, as children, is, that we be "in subjection" unto him, as "the Father of spirits." This answers unto the having of our earthly parents in reverence, before mentioned;—the same which the apostle Peter calls, "humbling of ourselves under the mighty hand of God," 1
Pet. 5:6. And there may be respect unto the disobedient son under the law, who refused to subject himself to his parents, or to reform upon their correction,
Deut. 21:18–21; which I the rather think, because of the consequent assigned unto it, "And live;" whereas the refractory son was to be stoned to death. And this subjection unto God consists in, 1. An acquiescency in his right and sovereignty to do what he will with his own. 2. An acknowledgment of his righteousness and wisdom in all his dealings with us. 3. A sense of his care and love, with a due apprehension of the end of his chastisements. 4. A diligent application of ourselves unto his mind and will, as unto what he calls us unto in an especial manner at that season. 5. In keeping our souls, by faith and patience, from weariness and despondency. 6. In a full resignation of ourselves unto his will, as to the matter, manner, times, and continuance of our affliction.