Hebrews 12:8

Εἰ δὲ χρωίς ἐστε παιδείας, ἧς μέτοχοι γεγόνασι πάντες, ἄρα νόθοι ἐστὲ, καὶ οὐχ υἱσί.

Νόθοι . Syr., נּוּכְיָיֵא “aliens,” “foreigners,” “strangers.” Vulg. Lat.,” adulteri;” which the Rhem. render “bastards,” because of the palpable mistake in the Latin. Bez., “supposititil;” which, as Renius on Valla observes, is ὑποβολιμαῖοι, properly “spurii,” “bastards,” children illegitimate, who have no right to the inheritance.

Hebrews 12:8. But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.

The rule which the apostle hath laid down concerning chastisements, as a necessary, inseparable adjunct of the relation between father and son, is so certain in nature and grace, that to the inference which he hath made on the one hand unto the evidence of sonship from them, he adds here another no less unto his purpose on the other; namely, that those who have no chastisements are no sons, no children.

There is in the words,

1. A supposition of a state without chastisement;

2. An application of the rule unto that state, “All sons are chastised;”

3. An inference from both, that such persons are “bastards , and not sons:” whereunto we must add the force of this reasoning unto his present purpose.

1. The introduction of the supposition by εἰ δέ, “but if,” declares that what he speaks is of another, contrary nature unto that before proposed: ‘But if it be otherwise with you, namely, that ye are without chastisement.'

Take “chastisement” materially for every thing that is grievous or afflictive, and no man is absolutely without it. For all men must die, and undergo the weaknesses or troubles that lead thereunto; and commonly this is most grievous unto them who have had least trouble in their lives. But comparatively, some even in this sense are freed from chastisement. Such the psalmist speaks of, “There are no bands in their death, but their strength is firm. They are not in trouble as other men, neither are they plagued like other men,” Psalms 73:4-5: which he gives as a character of the worst sort of men in the world.

But this is not the chastisement here intended. We have showed before that it is an eruditing, instructive correction; and so doth the design of the place require that it should here signify. And this some professors of Christian religion may be without absolutely. Whatever trouble they may meet withal, yet are they not under divine chastisements for their good. Such are here intended. Yet the apostle's design may reach farther; namely, to awaken them who were under troubles, but were not sensible of their being divine chastisements, and so lost all the benefit of them. For even such persons can have no evidence of their sonship, but have just ground to make a contrary judgment concerning themselves.

2. To confirm his inference, the apostle adds the substance of his rule: “Whereof all are partakers.” The Syriac reads it, “Wherewith every man is chastised;” but it must be restrained to “sons,” whether the sons of God or of men, as in the close of the foregoing verse. This, therefore, the apostle is positive in, that it is altogether in vain to look for spiritual sonship without chastisement. They are all partakers of it, every one of his own share and portion. There is a general measure of afflictions assigned unto the church, Head and members, whereof every one is to receive his part, Colossians 1:24.

3. The inference on this supposition is, that such persons are “bastards, and not sons” Their state is expressed both positively and negatively, to give the greater emphasis unto the assertion. Besides, if he had said only, ‘Ye are bastards,'it would not have been so evident that they were not sons, for bastards are sons also; but they are not such sons as have any right unto the paternal inheritance. Gifts they may have, and riches bestowed on them by their fathers; but they have no right of inheritance by virtue of their sonship. Such doth the apostle here declare them to be who are without chastisement. And we may hence observe,

Obs. 1. That there are no sons of God, no real partakers of adoption, that are without some crosses or chastisements in this world. They deceive themselves, who expect to live in God's family and not to be under his chastening discipline. And this should make every one of us very well contented with our own lot and portion, whatever it be.

Obs. 2. 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. 3. 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. 4. 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.