Hebrews 12:7

Εἰ παιδείαν ὑπομένετε, ὡς υἱοῖς ὑμῖν προσφέρεται ὁ Θεὸς τίς γάρ ἐστιν υἱὸς ὅν οὐ παιδεύει πατήρ ;

Παιδείαν ὑπομένετε. Vulg. Lat., “in disciplina perseverate;” Rhem., “persevere ye in discipline:” neither to the words nor to the sense of the place.

῾Υμῖν προσφέρεται ὁ Θεός. “Vobis offert se Deus,” Vulg.; “God doth offer himself unto you.” “Exhibebit,” or “exhibet.” Syr., צֵיאדְיכוּן דֵּאֵיךְ דַּלְוָת בְּנָיֵא סָעֵר, “dealeth with you as with children.”

Πατήρ, אֲבוּהִי, “his father.”

Tremellius renders the Syriac, “Endure therefore chastisement, because God dealeth with you as with children;” which somewhat alters the sense of the original but gives that which is good and wholesome.

Hebrews 12:7. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?

It is not a new argument that is here produced, but an inference from and an especial application of that foregoing, and the exhortation confirmed by it. There are three things in the words:

1. A supposition of the performance of the duty exhorted unto:” If ye endure,” etc.

2. The benefit or advantage obtained thereby: “God dealeth,” etc.

3. An illustration of the whole, by a comparison with men in their dealings: “For what son,” etc.

As to the First, the Vulgar reads, as we observed, “Persevere ye in discipline;” probably for εἰ reading εἰς, and taking ὑπομένετε in the imperative mood. But as ὑπομένειν εἰς παιδείαν is no proper Greek expression, so the sense is obscured by it. There is therefore a supposition in the words, ‘If you do comply with the exhortation.'

Both the words have been opened before. Schlichtingius, Grotius, etc., would have ὑπομένετε to signify only “to undergo,” “to endure the sorrow and pain of afflictions, without respect unto their patience or perseverance in enduring of them.” And so, saith Grotius, is the word used James 1:12; which is quite otherwise, as every one will discern that doth but look on the text. Nor is it ever used in the New Testament but to express a grace in duty, a patient endurance. So is it twice used in this chapter before, Hebrews 11:1-2. And there is no reason here to assign another sense unto it. Besides, a mere suffering of things calamitous, which is common unto mankind, is no evidence of any gracious acceptance with God. “If ye endure;” that is, with faith, submission, patience, and perseverance, so as not to faint.

The chastisement intended, we have before declared.

This, therefore, is that which the apostle designs: ‘If,'saith he, afflictions, trials, and troubles, do befall you, such as God sends for the chastisement of his children, and their breeding up in his nurture and fear; and you undergo them with patience and perseverance, if you faint not under them, and desert your duty, etc.'And,

This patient endurance of chastisements is of great price in the,sight of God, as well as of singular use and advantage unto the souls of them that believe. For,

Secondly, Hereon “God dealeth with you as with sons.” The word προσφέρεται is peculiar in this sense. ‘He offereth himself unto you in the σχέσις, the “habit” of a father to his children.'‘He proposeth himself unto you [as a father,] and acteth accordingly; not as an enemy, not as a judge, not as towards strangers; but as towards children.'I think, “He dealeth with you,” doth scarce reach the importance of the word.

Now, the meaning is not, ‘That hereupon, on the performance of this duty, when you have so done, God will act towards you as sons;'for this he doth in all their chastisements themselves, as the apostle proves: but, ‘Hereby it will evidently appear, even unto yourselves, that so God deals with you; you shall be able, in all of them, to see in him the discipline and acting of a father towards his sons. As such, he will present himself unto you.' Wherefore,

Obs. 1. Afflictions or chastisements are no pledges of our adoption, but when and where they are endured with patience. If it be otherwise with us, they are nothing but tokens of anger and displeasure. So that,

Obs. 2. It is the internal frame of heart and mind under chastisements that lets in and receives a sense of God's design and intention towards us in them. Otherwise “no man knoweth love or hatred, by all that is before him;” no conclusion can be made one way or other from hence, that we are afflicted. All are so, the best and worst, or may be so. But it is unto us herein according unto our faith and patience. If the soul do carry itself regularly and obedientially under its trials, every grace will so act itself as to beget in it a secret evidence of the love of God, and a view of him, as of a father. If our hearts tumultuate, repine, faint, and are weary, no sense of paternal love can enter into them, until they are rebuked and brought into a composure.

Obs. 3. This way of dealing becomes the relation between God and believers, as father and children; namely, that he should chastise, and they should bear it patiently. This makes it evident that there is such a relation between them. And this the apostle illustrates from the way and manner of men in that relation one to another.

Thirdly, “For what son is he whom the father chasteneth not?” ‘Think not strange hereof; it is that which necessarily follows their relation, “for what son.”'The apostle doth not take his allusion from matter of fact, but from right and duty: for there are many, too many sons, that are never chastised by their fathers; which commonly ends in their ruin. But he supposeth two things:

1. That every son will more or less stand in need of chastisement.

2. That every wise, careful, and tender father will in such cases chasten his son.

Wherefore the illustration of the argument is taken from the duty inseparably belonging unto the relation of father and son; for thence it is evident that God's chastening of believers is his dealing with them as sons.