Hebrews 12:5

Καὶ ἐκλέλησθε τῆς παρακλήσεως, ἥτις ὑμῖν ὡς υἱοῖς διαλέγεται· Υἱέ μου, μὴ ὀλιγώρει παιδείας Κυρίου, μηδὲ ἐκλύου ὑπ᾿ αὐτοῦ ἐλεγχόμενος.

Παρακλήσεως. Vulg. Lat., “consolationis,” “of the comfort” or “consolation;” which is another signification of the word, but not proper to this place. Syr., ליוּלפָנָא אֵינָא, “of that doctrine.” “Exhortationis,” “adhortationis;” “of·the exhortation.”

῞Ητις. The Syriac having rendered the word by “that doctrine,” adds next, “which we have spoken unto you, as unto children;” referring it unto some instructions given by the apostle.

Παιδείας. Vulg., “disciplinam,” “the discipline.” Syr.,. מיְדוּתֵהּ, “correction,” “rebuke;” “castigationem,” “the chastisement.” ᾿Εκλύου Vulg., “ne fatigemini;” “be not weary;” “ne sis remissus;” “faint not.”

᾿Ολιγώρει, Vulg., “ne negligas:” so others, “neglect not:” we, “despise not,” properly; for not only doth the word itself signify “to set light bye” but the Hebrew אלאּתִּמְאָס, Proverbs 3:11, is “to repudiate, to reject and contemn.” And מוּסָר is properly “correction.”

Hebrews 12:5. 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 [or wax weary] when thou art rebuked of him.

The apostle in these words proceeds unto a new argument, whereby to press his exhortation unto patience and perseverance under suffering. And this is taken from the nature and end, on the part of God, of all those sufferings which he sends or calls us unto. For they are not only necessary, as testimonies unto the truth, but as unto us they are chastisements and afflictions, which we stand in need of, and wherein God hath a blessed design towards us. And this argument he enforceth, with sundry considerations, unto the end of verse 13.

Obs. 1. This is a blessed effect of divine wisdom, that the sufferings which we undergo from men, for the profession of the gospel, shall be also chastisements of love from God, unto our spiritual advantage. And,

Obs. 2. The gospel never requires our suffering, but if we examine ourselves, we shall find that we stand in need of the divine chastisement in it. And,

Obs. 3. When, by the wisdom of God, we can discern that what we suffer on the one hand is for the glory of God and the gospel, and on the other is necessary unto our own sanctification, we shall be prevailed with unto patience and perseverance. And, despond, if they find themselves called to suffer for the gospel, when they seem to be unfit and unprepared for it; seeing it is the design of God, by those sufferings whereunto they are called, on a public account, to purify and cleanse them from their present evil frames.

This multitudes have found by experience, that their outward pressing sufferings, between them and the world, have been personal, purifying chastisements between God and their souls. By them have they been awakened, revived, mortified unto the world, and, as the apostle expresseth it, made partakers of the holiness of God, unto their inexpressible advantage and consolation. And,

Hereby doth God defeat the counsels and expectations of the world, having a design to accomplish by their agency which they know nothing of. For those very reproaches, imprisonments, and stripes, with the loss of goods, and danger of their lives, which the world applies unto their ruin, God at the same time makes use of for their refining, purifying, consolation, and joy.

In all these things are the divine wisdom and goodness of God, in contriving and effecting all these things unto the glory of his grace and the salvation of the church, for ever to be admired.

In the words we may consider,

1. The connection of them unto those foregoing.

2. The introduction of a new argument, by a reference unto a divine testimony; and the nature of the argument, which consists in an exhortation unto duty.

3. Their former want of a due consideration of it.

4. The manner of the exhortation; it “speaketh as unto sons:” and,

5. The matter of it, expressed in two branches, containing the substance of the duty exhorted unto.

1. The connection is in the conjunctive particle, “for.” It denotes a reason given of what went before. Wherefore there is in the foregoing words a tacit rebuke, namely, in that they were ready to faint under the lesser trials wherewith they were exercised. And the apostle gives here an account how and whence it was so with them; and makes that the means of the introduction of the new argument which he designed; as is his manner of proceeding in this whole epistle. ‘The reason,'saith he, ‘why it is so with you, that you are so ready to faint, is, because you have not attended unto the direction and encouragement which are provided for you.'And this, indeed, is the rise of all our miscarriages, namely, that we attend not unto the provision that is made in the Scripture for our preservation from them.

2. The introduction of his argument is by reference unto a divine testimony of Scripture, wherein it is contained, and that appositely unto his purpose; for it is proposed in the way of an exhortation. And as this was of great force in itself, so the Hebrews might see therein that their case was not peculiar; that it was no otherwise with them than with others of the children of God in former ages; and that God had long before laid in provision for their encouragement: which things give great weight unto the argument in hand. And it hath force also from the nature of it, which is hortatory in the name of God. For divine exhortations unto duty, wherein He entreats who can and doth command, are full of evidences of love, condescension, and concernment in our good. And it is the height of pride and ingratitude not to comply with God's entreaties.

3. The apostle reflects on their former want of a due consideration of this exhortation, “Ye have forgotten.” What we mind not when we ought, and as we ought, we may justly be said to have forgotten. So was it with these Hebrews in some measure; whether by “the exhortation” we understand the divine words themselves, as recorded in the Scripture, or the things exhorted unto, the subject-matter of them. Under their troubles and persecutions they ought in an especial manner to have called to mind this divine exhortation, for their encouragement, and preservation from fainting. This, it seems, they had not done. And,

Obs. 5. The want of a diligent consideration of the provision that God hath made in the Scripture for our encouragement unto duty and comfort under difficulties, is a sinful forgetfulness, and of dangerous consequence unto our souls. We shall be left to fainting. For “whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope,” Romans 15:4.

Again; in their trials, and to prevent their fainting, the apostle sends these Hebrews unto the Scriptures: which, as it proves that they ought to be conversant in them, demonstrates the springs of all spiritual strength, direction, and consolation, to be contained in them. And if this be the mind of Christ, then he that would deprive the people of the constant, daffy use of the Scriptures, is Antichrist.

4. In the manner of the exhortation, “Which speak eth unto you as unto children,” there are sundry things very remarkable.

(1.) It is said to speak. The Scripture is not a dumb and silent letter, as some have blasphemed. It hath a voice in it, the voice of God himself. And speaking is frequently ascribed unto it, John 7:42; John 19:37; Romans 4:3; Romans 9:17; Romans 10:11; Galatians 4:30; James 4:5, And if we hear not the voice of God in it continually, it is because of our unbelief, Hebrews 3:7; Hebrews 3:15.

(2.) The word which was spoken so long before by Solomon unto the church in his generation, is said to be spoken unto these Hebrews For the Holy Ghost is always present in the word of the Scripture, and speaks in it equally and alike unto the church in all ages. He doth in it speak as immediately unto us as if we were the first and only persons unto whom he spake. And this should teach us with what reverence we ought to attend unto the Scripture, namely, as unto the way and means whereby God himself speaks directly unto us.

(3.) The word here used is peculiar, and in this only place applied unto the speaking of the Scripture. Διαλέγεται, it “argues,” it “pleads,” it maintains a holy conference with us It presseth the mind and will of God upon us. And we shall find the force of its arguing, if we keep it not off by our unbelief.

(4.) There is the infinite condescension of God in it, that “he speaketh unto us as sons:” which is proved by the application of the text, “My son.” The words are originally the words of Solomon; not as a natural father, speaking to his own son after the flesh; but as a prophet and teacher of the church, in the name of God, or of the Holy Ghost, which speaks in him and by him. It is a representation of the authority and love of God as a father. For whereas these words have a respect unto a time of trouble, affliction, and chastisement, it is of unspeakable concernment unto us to consider God under the relation of a father, and that in them he speaks unto us as sons. The words spoken by Solomon, were spoken by God himself.

Although the words, “My son,” are used only to denote the persons to whom the exhortation is given, yet the apostle looks in the first place unto the grace contained in them. ‘He speaketh unto us as unto sons.'This he puts a remark upon, because our gratuitous adoption is the foundation of God's gracious dealings with us. And this, if any thing, is meet to bind our minds unto a diligent compliance with this divine exhortation, namely, the infinite condescension and love of God, in owning of us as sons, in all our trials and afflictions. And,

Obs. 6. Usually God gives the most evident pledges of their adoption unto believers when they are in their sufferings, and under their afflictions. Then do they most stand in need of them; then do they most set off the love and care of God towards us.

“My son,” is an appellation that a wise and tender father would make use of, to reduce his child to consideration and composure of mind, when he sees him nigh unto disorder or despondency, under pain, sickness, trouble, or the like: ‘“My son,” let it not be thus with thee.'God sees us, under our afflictions and sufferings, ready to fall into discomposures, with excesses of one kind or another; and thereon applies himself unto us with this endearing expression, “My children.”

‘But if God have this kindness for believers, and no affliction or suffering can befall them but by his ordering and disposition, why doth he not prevent them, and preserve them in a better state and condition?'I answer, that the wisdom, the love, the necessity of this divine dispensation, is that which the apostle declares in the following verses, as we shall see.

5. The exhortation itself consisteth of two parts:

(1.) “Not to despise the chastening of the Lord.”

(2.) “Not to faint when we are rebuked of him.”

Although it be God himself principally that speaks the words in the first person, yet here he is spoken of in the third; “of the Lord,” and “of him;” for “my,” and “by me: “ which is usual in Scripture, and justifieth our speaking unto God in prayer sometimes in the second, sometimes in the third person.

All our miscarriages under our sufferings and afflictions may be reduced unto these two heads. And we are apt to fall into one of these extremes, namely, either to despise chastisements, or to faint under them.

(1.) Against the first we are cautioned in the first place; and the word of caution being in the singular number, we have well rendered it, “Despise not thou,” that every individual person may conceive himself spoken unto in particular, and hear God speaking these words unto him. And we may consider,

[1.] What is this “chastening of the Lord.”

[2.] What it is to “despise it.”

[1.] The word is variously rendered,” doctrine,” “institution,” “correction,” “chastisement,” “discipline.” And it is such correction as is used in the liberal, ingenuous education of children by their parents, as is afterwards declared. We render it “nurture,” Ephesians 6:4; where it is joined with νουθεσία, that is, “instruction.” And 2 Timothy 3:16, it is distinguished both from “reproof” and “correction;” whence we render it “instruction.” And παιδεύω, the verb, is used in both these senses; sometimes “to teach,” or “to be taught, learned, instructed,” Acts 7:22 1 Timothy 1:20; 2 Timothy 2:25: sometimes “to correct” or “chastise,” Luke 23:16; Luke 23:22; 1 Corinthians 11:32; Revelation 3:19. Wherefore it is a “correction for instruction.” So it is expressed by the psalmist: “Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy law,” Psalms 94:12. So doth God deal with his children; so is it necessary that he should do. It is needful that divine institution or instruction should be accompanied with correction. We stand in need of it in this world.

But that which I would principally look on in the words, is the application of this exhortation unto us under sufferings, troubles, and persecutions for the gospel, which is here used by the apostle. For whereas we can see nothing in them but the wrath and rage of men, thinking them causeless, and perhaps needless; they are indeed God's chastisements of us, for our education and instruction in his family. And if we duly consider them as such, applying ourselves to learn what we are taught, we shall pass through them more to our advantage than usually we do. Let us bend our minds unto that which is the proper work that in our persons we are called unto, and we shall find the benefit of them all.

[2.] That which we are cautioned against, with respect unto chastening for this end, is, that we “despise it not.” The word is nowhere used in the Scripture but in this place only. It signifies “to set lightly by, to have little esteem of, not to value any thing according to its worth and use.” The Hebrew word which the apostle renders hereby is מָאַם; which is commonly tendered by ἀποδοκιμάζειν, “to reprobate, to reject, to despise;” sometimes by ἐξουθενεῖν, “pro nihilo reputare,” “to have no esteem of.” We render the apostle's word by “despise;” which yet doth not intend a despising that is so formally, but only interpretatively. Directly to despise and contemn, or reject, the chastisements of the Lord, is a sin that perhaps none of his sons or children do fall into. But not to esteem of them as we ought, not to improve them unto their proper end, not to comply with the will of God in them, is interpretatively to despise them. Wherefore the evil cautioned against is,

1 st . Want of a due regard unto divine admonitions and instructions in all our troubles and afflictions. And that ariseth either from,

(1st.) Inadvertency; we look on them, it may be, as common accidents of life, wherein God hath no especial hand or design: or,

(2dly.) Stout-heartedness; it may be they are but in smaller things, as we esteem them, such as we may bear with the resolution of men, without any especial application unto the will of God in them.

2dly . The want of the exercise of the wisdom of faith, to discern what is of God in them; as,

(1st.) Love unto our persons;

(2ndly.) His displeasure against our sins;

(3dly.) The end which he aims at, which is our instruction and sanctification.

3 dly . The want of a sedulous application of our souls unto his call and mind in them;

(1st.) In a holy submission unto his will;

(2dly.) In a due reformation of all things wherewith he is displeased;

(3dly.) In the exercise of faith for supportment under them, etc. Where there is a want of these things, we are said interpretatively to “despise the chastening of the Lord;” because we defeat the end and lose the benefit of them no less than if we did despise them.

Obs. 7. It is a tender case to be under troubles and afflictions, which requires our utmost diligence, watchfulness, and care about it. God is in it, acting as a father and a teacher. If he be not duly attended unto, our loss by them will be inexpressible.

(2.) The second caution is, that we “faint not when we are reproved;” for this is the second evil which we are liable unto, under troubles and afflictions.

[1.] The word, both in the Hebrew and in the Greek, signifies “a reproof by rational conviction.” The same thing materially with that of “chastisement” is intended; but under this formal consideration, that there is in that chastisement a convincing reproof. God, by the discovery unto ourselves of our hearts and ways, it may be in things which we before took no notice of, convinceth us of the necessity of our troubles and afflictions. He makes us understand wherefore it is that he is displeased with us. And what is our duty hereon is declared, Habakkuk 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:

1 st . Despondency and heartless dejection in our own minds; which David encourageth himself against, Psalms 42:5-6; Psalms 43:5.

2 dly . Heartless complaints, to the discouragement of others. See Hebrews 12:12-13.

3 dly . Omission, or giving over our necessary duty; which befalls many in times of persecution, Hebrews 10:25-26.

4 thly . 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. Isaiah 40:27-31.And we may learn,

Obs. 8. 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. 9. 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. 10. 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.