Hebrews 12:11

Πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς ει῏ναι, ἀλλὰ λύπης· ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι᾿ αὐτῆς γεγυμνασμένοις ἀποδίδωσι δικαιοσύνης.

Καρπόν. Syr., פִּארֵא דָּשְׁלָמָא וַדְזַדִּיקוּחָא, “the fruit of peace and righteousness.” Vulg., “fructum pacatissimum;” “most, peaceable,” Rhem.; and ἀποδίδωσι it renders in the future, “reddet,” for “reddit.”

Hebrews 12:11. Now no chastening for the present seemeth to be joyous, but grievous; nevertheless, afterward it yieldeth the peaceable fruit of righteousness, unto them which are exercised thereby.

This is the close of the apostle's dispute and arguing about sufferings and afflictions, with the use of them, and our duty in bearing them with patience. And he gives it us in a general rule, wherein he balanceth the good and evil of them, showing how incomparably the one exceedeth the other. The same argument he insisteth upon, 2 Corinthians 4:17, “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.”

And he states his rule so as, by a concession, to obviate an objection against a compliance with his exhortation; and this is taken from the trouble and sorrow wherewith chastisement is accompanied. This, therefore, he takes for granted, he will not contend about it; but he takes off all its weight, by opposing the benefit of it thereunto.

The literal expression in the original is, “But every chastisement at present seems not to be of joy;” that is, none doth seem so to be.

The introduction of the whole is by the particle δέ, which some render by “enim,” some by “autem;” “for” and “but.” There is no more in it (for it is used variously) but an intimation of a progress in discourse. We render it “now,” not as an adverb of time, but as a note of attention.

The particle μέν is omitted in our translation. Others render it by “quidem,” “truly.” And where it is so joined in sense with δέ, as here it is, it hath the force of an asseveration, “for truly,” or “now truly.”

First, In the concession we may observe,

1. The universality of the expression, “every chastisement,” not any excepted: for what is affirmed is of the nature of chastisements; what is not so is none. If any thing that is evil befall a man, if it be no way dolorous unto him, it may be a judgment on him, it is not a chastisement to him.

2. The time wherein a judgment is made of it, wherein this concession is made: “For the present;” that is, whilst it is actually on us, whilst we suffer under it, especially in its first ingress and assault; whilst the wound it gives unto the mind is fresh, before it be mollified by the ointment of faith and submission unto God.

3. Hereof it is affirmed, that “it seemeth not to be joyous, but grievous;” that is, whatever be spoken of the good of chastisement, it represents itself otherwise unto us, it appears with another face unto us, and we cannot but make another judgment of it. The meaning is not, that it only seems so to be, but is not so; but really so it is, and so we do esteem it.

And the original is, “It is not of joy, but of sorrow;” that is, say some, there is an ellipsis, to be supplied by ποιητική, or some such word, ‘It is not effective of joy, but of sorrow.'But this seems not to be the meaning of the words; for it is in the issue really effective of joy also. And the apostle speaks not of it here as unto its effects, but as unto its nature in itself. And so it is not of joy; it belongs not unto things joyous and pleasant. It is not a sweet confection, but a bitter potion. It is of the nature of things sorrowful. It is of sorrow; which we render “grievous.” But that word is of an ambiguous signification in our language. Sometimes we render βαρύς by it, 1 John 5:3, Καὶ αἱ ἐντολαὶ αὐτοῦ βαρείαι οὐκ εἰσίν, “And his commandments are not grievous;” that is, “heavy, burdensome:” sometimes λύπη, as in this place; that is, “dolorous and sorrowful.” So it is here; a matter of sorrow. It is in the nature of every chastisement to be a matter of sorrow and grief at present unto them that are chastised. This we render, being “in heaviness,” 1 Peter 1:6, λυπηθέντες; being “afflicted with sorrow, through manifold temptations,” or afflictions. And sundry things we may yet observe, to clear the sense of the place; as,

Obs. 1. When God designeth any thing as a chastisement, it is in vain to endeavor to keep off a sense of it; it shall be a matter of sorrow unto us. Men are apt in their trials to think it a point of courage and resolution to keep off a sense of them, so as not to be affected with grief about them. It is esteemed a piece of pusillanimity to mourn, or be affected with sorrow about them. It is true, indeed, that so far as they are from men, and am sufferings for the gospel, there is a heroic frame of spirit required to the undergoing of them; so as that it may appear that we are “in nothing terrified by our adversaries.” But there is no pusillanimity in us towards God. It is our duty to take in a deep sense of his rebukes and chastisements. And if he doth design any thing that doth befall us as a chastisement, it is in vain for us to contend that it may not be a matter of sorrow unto us. For if it yet be not so, it is but an entrance into his dealing with us. He will not cease, until he hath broken the fierceness and tamed the pride of our spirits, and hath brought us, like obedient children, to submit ourselves under his mighty hand. Wherefore,

Obs. 2. Not to take in a sense of sorrow in affliction, is through stout-heartedness to “despise the chastening of the Lord;” the evil that we are cautioned against, verse 5.

Obs. 3. The sorrow intended, which accompanies chastisement, is that which the apostle terms λύπη κατά Θεόν, 2 Corinthians 7:9-10; “Sorrow according unto God,” or “after a godly sort.” It is not the wailing of the flesh upon a sense of pain; it is not the disorder of our affections upon their encounter with things grievous to our present state and ease; it is not a heartless despondency under our pressures, enfeebling us unto our duties: but it is a filial sense of God's displeasure, accompanied with nature's aversation and declension from things evil unto it and grievous.

Obs. 4. The nature and end of afflictions are not to be measured by our present sense of them. At present they are dolorous; but the great relief under what is grievous at present in them, is the due consideration of their end and tendency, as unto what they are appointed for of God. And,

Obs. 5. All the trouble of afflictions is but “for the present,” at most but for the little while which we are to continue in this world. Within a very short time we shall leave them and their trouble behind us for evermore.

Secondly, In balance against this matter of sorrow in chastisement, the apostle lays the advantage and benefit of it. And this he doth in three things: 1. By showing what that benefit is; 2. When it is received; and, 3. By whom.

1. For the benefit of chastisement itself, it is expressed in a three, fold gradation:

(1.) That it “yieldeth fruit.”

(2.) That this fruit is the “fruit of righteousness.”

(3.) That this fruit of righteousness is “peaceable.”

(1.) It “yieldeth fruit.” Not, it will do so, as the Vulgar reads; but it doth so; namely, in the season designed. It is not a dead, useless thing. When God purgeth his vine, it is that it may bear more fruit, John 15:2. When he dresseth his ground, it shall bring forth herbs meet for himself, Hebrews 6:7. The whole of God's dealing and design herein is set forth in an elegant allusion unto a husbandman in the management of his corn, Isaiah 28:23-29. And this fruit in general is of two sorts:

[1.] The taking away of sin, by the mortification of it: “By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin,” Isaiah 27:9.

[2.] In the increase of righteousness or holiness; which is here expressed.

(2.) This fruit, then, is the “fruit of righteousness;” not righteousness itself, not that fruit which righteousness is, but that which it bears or brings forth. Neither our doing nor our suffering is the cause of our righteousness; but they promote it in us and increase its fruit. So the apostle prays for the Corinthians, that God would “increase” in them “the fruits of their righteousness,” 2 Corinthians 9:10: and for the Philippians, that they might be “filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God,” Philippians 1:11. Wherefore by “righteousness” in this place, our sanctification, or the internal principle of holiness and obedience, is intended; and the “fruits” hereof, are its increase in the more vigorous actings of all graces, and their effects in all duties. Especially, the fruits of righteousness here intended, are patience, submission to the will of God, weanedness from the world, mortification of sin, heavenly-mindedness, purity of heart, readiness for the cross, and the like. See Romans 5:3-5, with John 15:2-4; which places compared, are a full exposition of this.

(3.) This fruit of righteousness, which chastisement yieldeth, is “peaceable.” “The work of righteousness shall be peace,” Isaiah 32:17.

“The fruit of righteousness is sown in peace,” James 3:18. And it is so on a threefold account:

[1.] Because it is a pledge and evidence of our peace with God. When we are chastised, especially if our pressures are great or many, we are apt to question what our state is with respect unto God, who seems to be so displeased with us as to make us the peculiar objects of his anger; but when these fruits are brought forth in us, they are high evidence that God is at peace with us, and that he designs our eternal good in all these chastisements, Romans 5:3-5.

[2.] Because they bring in peace into our own minds. Afflictions are apt to put our minds into a disorder; our affections will tumultuate, and raise great contests in our souls. But by these fruits of righteousness our hearts are quieted, our minds composed, all tumults allayed, and we are enabled to “possess our souls in patience.”

[3.] With respect unto other men. The next thing which the apostle giveth us in charge, after he hath discharged his discourse about suffering and afflictions, is, that we should “follow peace with all men,” verse 14. Now, the way whereby we may do this, is only by abounding in these fruits of righteousness; for they alone are the way and means of attaining it, if it be possible so to do. And therefore that charge of following peace with all men, is nothing but an injunction to perform all duties of righteousness towards them.

This is the advantage which comes by chastisements, which the apostle lays in the balance against all that is grievous in them.

2. There is the season wherein they yield this fruit; and that is, “afterward:” “Nevertheless,” or “but afterward;” that is, plainly, after we have been a while exercised with them. This effect of them, it may be, doth not appear at first. We have their surprisal, as it was with Job, to conflict withal, which suspends for a while the production of these fruits. So the apostle Peter prays for believers, that ὁλίγον πάθοντας, “after they had suffered a while, God would strengthen and perfect them,” 1 Peter 5:10. And so it is evident in experience. Chastisements do not effectually operate unto this end until after some time of exercise. They first tend to subdue the flesh, to root up weeds, thorns and briers, to break up the stubborn fallow ground, and then to cherish the seeds of righteousness.

3. So it is added in the last place, it yieldeth this fruit “unto them,” that is, only unto them, “ who are exercised thereby.” The word here used signifies an exercise with diligence and vehemence; there being an allusion in it unto those who stripped themselves naked, so as to put out all their strength in their public games, or contests for mastery. See Hebrews 5:14, with the exposition. Wherefore to be exercised by chastisement, is to have all our spiritual strength, all our faith and patience, tried to the utmost, and acted in all things suitably to the mind of God. So was it with Job.

And what remains for the further explication of these words, is contained in these ensuing observations.

Obs. 6. Those who cannot see an excellency in the abounding of the fruits of righteousness before described, can never apprehend that there is either good or benefit in chastisements. For this alone is that which the apostle proposeth to answer all that is grievous or evil in them. But these things believers value above life itself, and can esteem well of every thing, be it never so sharp unto the flesh, that doth promote them in their souls.

Obs. 7. We can never find any benefit in chastisements, unless we are “exercised” by them; that is, that all our graces are stirred up by them unto a holy, constant exercise. For hereby alone do they yield “the peaceable fruit of righteousness.”

Obs. 8. It is the fruit of righteousness alone that will bring in peace unto us, that will give us a sense of peace with God, peace in ourselves, and with others, so far as is possible. And,

Obs. 9. Grace in afflictions will at length prevail quietly to compose the mind under the storm raised by them, and give rest with peace unto the soul.

Obs. 10. Herein lies the wisdom of faith in this matter, not to pass a judgment on chastisements, from the present sense we have of what is evil and dolorous in them, but from their end and use, which are blessed and glorious.