Hebreus 12:4-13

DISCOURSE: 2336
AFFLICTIONS THE FRUIT OF GOD’S LOVE

Hebreus 12:4. Ye have not yet resisted unto blood, striving against sin. 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 when thou art rebuked of him: for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth, not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore we have had fathers of our flesh which corrected 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 after their own pleasure; but he for our profit, that we might be partakers of his holiness. 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. Wherefore lift up the hands which hang down, and the feeble knees; and make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.

PERSECUTION for righteousness’ sake is what every child of God must expect: and when faith is in lively exercise, it will be sustained without murmuring. This is amply shewn in the preceding chapter [Note: Hebreus 11:35.]. But when faith languishes, the trials which believers are called to endure will appear almost insupportable. Such was the state of many of the Hebrews to whom the Apostle wrote: they were in danger of becoming weary and faint in their minds through the greatness and long continuance of their sufferings. On this account, St. Paul, having shewn them the power of a living faith to support them, brings before them a variety of considerations,

I. For their consolation and support—

The patience of Christ under his sufferings is beyond all comparison the strongest incentive to resignation under ours; since ours fall so infinitely short of his. This the Apostle first propounds for their consideration; and then goes on, in the words which we have just read, to offer other suggestions, which also are of great weight for the reconciling of the mind to trials, of whatever kind they be. From them we also, when bowed down with affliction, may learn to support them manfully: for,

1. They are far less than we have pledged ourselves willingly to endure—

[The very terms on which we come to Christ are, that we shall be ready to die for him at any time, and in any way, that he shall see fit. We are plainly warned by our Lord himself, that, if we will not lay down our life for him, we cannot be his disciples. “If we love our lives, we shall lose them: but, if we lose them for his sake, then shall we find them to life eternal.” But, what is the loss of temporal good when compared with that of life? Be it granted that, like the Hebrews, we have suffered much [Note: Hebreus 10:32.]: yet our persecutors have stopped far short of what they might have inflicted; and may, for ought we know, be yet permitted to inflict: “We have not yet resisted unto blood, striving against sin.” Instead therefore of complaining of the heaviness of our trials, we have reason rather to be thankful for the lightness of them: and, if we faint when they are so light, how shall we support them when they come upon us with unrestrained force? “If we have run with footmen and they wearied us, how shall we contend with horses [Note: Jeremias 12:5.]?” In our “strivings then against sin” and Satan, let us prepare for yet greater extremities: and, when we are prepared for the worst that can come upon us, then will all which stops short of that appear light and easy to be borne.]

2. They are all the fruits of paternal love—

[God had exhorted his people under the Old Testament dispensation to regard their trials in this view, as sent by a loving Father to his children; and to receive them with truly filial gratitude, “neither despising them,” as though they came only by chance, “nor fainting under them,” as though they had been sent in anger [Note: Provérbios 3:11.]. And the Apostle fixes our attention particularly on the tender and affectionate terms under which our God addresses us; “My son, despise not.” And we should not overlook such endearing expressions, which, if duly attended to, would reconcile us even to the most afflictive dispensations. The truth is, that man is only an instrument in God’s hands: and that the very afflictions which men lay upon us for our excess of piety, God lays upon us for our defects, or for the further advancement of his work within us. St.Paul’s thorn in the flesh was ordained of God to prevent his being too much elated by the revelations which had been vouchsafed unto him [Note: 2 Coríntios 12:7.]. Our state in this world is a state of discipline: we are yet children, and need correction on account of our manifold errors and faults: and it is by correction that we are gradually brought to the exercise of true wisdom. This is found universally amongst men; insomuch that there is no wise father who does not occasionally correct his child. A man, who sees children that are unconnected with him acting amiss, takes no notice of them, but leaves to others the painful office of correcting them: but his own children he corrects, because of his peculiar interest in them, and his love towards them. Would we then that God should disregard us as bastards, that have no real relation to him? Would we not much rather be dealt with by him as his beloved children, in whose welfare he takes the deepest interest? Whatever then be our affliction, corporeal or mental, personal or domestic; or with whatever view it may be inflicted on us by others, let us view the hand of a Father in it, and say, with Eli, “It is the Lord; let him do what seemeth him good [Note: 1 Samuel 3:18.].” Let us “hear the rod, and him who hath appointed it [Note: Miquéias 6:9.];” and endeavour to make a just improvement of it for the good of our souls.]

3. If we have submitted patiently to the rebukes of our earthly parents, much more should we to those of our heavenly Father—

[Earthly parents do not always correct so justly or so temperately as they ought; their rebukes being sometimes little else than an ebullition of their own evil tempers: yet we have submitted to their corrections without presuming to arraign the wisdom, the justice, or the love that inflicted the chastisement upon us. This is a part of that honour which children were by God’s law enjoined to pay those who were the fathers of their flesh; and which, if they obstinately refused to pay, they were, by God’s own appointment, to be stoned to death [Note: Deuteronômio 21:18.]. But this submission is due in an infinitely higher degree to Him who is the Father of our spirits: and, if we refuse it to him, a far worse death assuredly awaits us in the world to come; for he never inflicts any evil upon us but for our greater good, even that we may become in a greater degree “partakers of his holiness.” On the other hand, to obedient children there was a peculiar promise of a long and happy life; a promise doubtless fulfilled to multitudes in former times, and not unfrequently accomplished now. But to those who meekly submit to the Divine chastisements, it shall be fulfilled in the Canaan that is above, even in the regions of blessedness and glory for evermore. Shall we then refuse to the corrections of our heavenly Father that submission which we paid to our earthly parents? “Shall we not much rather be in subjection to him, and live?” Surely this is our truest wisdom, and our highest privilege.]

4. Our sufferings, how grievous soever they may appear at the time, are all sent for our eternal good—

[Whilst we have the feelings of humanity, chastening, of whatever kind it be, cannot but be grievous to us at the time: but after it has produced its proper effects, “it yields the peaceable fruits of righteousness to them that are exercised thereby.” At first, tribulation works impatience: but, when the soul has been well disciplined by a continuance or recurrence of it, a better temper is produced; and, through the sanctifying operations of the Holy Spirit upon the soul, a different process is produced; and “tribulation worketh patience, and patience experience, and experience hope; even a hope that maketh not ashamed [Note: Romanos 5:3.].” Now shall we complain of dispensations which are sent for such an end? Shall the vine complain of the pruning knife, which cuts only with a view to increase its fruitfulness? Shall the vessel complain of the furnace into which it is put in order to effect its meetness for the Master’s use? Let us then look to the end; and we shall never repine at the means which Infinite Wisdom has ordained for the attainment of it. If we be “in heaviness through manifold temptations, let us not forget that there is a fit occasion for them; and that the trial of our faith, which is infinitely more precious than that which purifies the gold, will be found to the praise and honour and glory of our God, and to our own also, at the appearing of Jesus Christ [Note: 1 Pedro 1:6.].” If we be “made partakers of his holiness,” we shall never complain of the means which were used to bring us to the attainment of it.]

5. Walk so as to encourage others by your example—

[The influence of example is far greater than we are ready to imagine. Peter, in order to avoid the displeasure of the Judaizing Christians, had recourse to dissimulation. (Here I may observe that if an Apostle swerved so grievously from the path of duty, through his carnal reasonings, who has not reason to take heed lest he also fall?) And what effect had this on others? “The whole Church dissembled with him; insomuch that even Barnabas himself was carried away with their dissimulation [Note: Gálatas 2:13.].” On the other hand, see the effect of good example in the Apostle Paul. He was imprisoned for the truth’s sake, and retained his fidelity undaunted, and undiminished; insomuch that “his bonds for Christ’s sake became a matter of notoriety through Cζsar’s palace, and in all other places. And what was the effect of this? We are told, that “many of the brethren in the Lord waxing confident by his bonds,” and by what they heard of his fortitude in supporting them, “were much more bold to speak the word without fear,” so that “the Gospel was furthered” by the very means which its enemies used to obstruct its progress [Note: Filipenses 1:12.]. Similar effects will, in a greater or less degree, follow from our conduct under our afflictions. There are in every place many who may be considered as “lame,” who will be stumbled and weakened, and discouraged, if they see us faint; whilst, on the other hand, they will be encouraged and emboldened to go forward, if they behold us adhering resolutely to the path of duty, and supporting manfully the trials which are come upon us. Let us then think of the probable effect of our conduct upon those around us: let us think how much good or evil we may do, according as we approve ourselves to God, or not, in the discharge of our duty. There is a high line which we should pursue, even that which the Apostle prayed for in behalf of the Colossians, to be “strengthened with all might, according to God’s glorious power—unto all patience, and long-suffering, with joyfulness—giving thanks unto the Father who hath made us meet to be partakers of the inheritance of the saints in light [Note: Colossenses 1:11.].” And think not that such an aim as this would betray any arrogance in you: for Timothy was but a youth, and yet was directed to be an example, not to the world only, but to believers also, in every thing that was good [Note: 1 Timóteo 4:12.]: and it is the duty of every one, whether a minister or not, “so to let his light shine before men, that all who behold it may be led to glorify their Father which is in heaven [Note: Mateus 5:16.].” In a word, let us all endeavour so to walk, that we may say with the Apostle Paul, “Whatsoever ye have heard and seen in me, do; and the God of peace shall be with you [Note: Colossenses 4:9.].”]

The Apostle having instructed the Hebrews in the true nature and end of their sufferings, suggests some further considerations,

II.

For their direction and guidance—

These also we shall consider as addressed to us; and in correspondence with them we would say to all sufferers of the present day,

1. Yield not to dejection—

[Troubles, whether felt or feared, are apt to depress the spirits, and to enervate the whole man. This we see depicted in strong colours in the Prophet Ezekiel. “Sigh,” says God to him, “Sigh, thou son of man, with the breaking of thy loins, and with bitterness sigh before their eyes. And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt answer, For the tidings: because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water [Note: Ezequiel 21:7.].” But it should not be thus with us, whatever be the trials with which we have been visited, or with which we may be menaced: for they all are ordered by a wise and gracious God, who controuls and limits all according to his own sovereign will, and without whose permission not a hair of our head can be touched. Our enemies, unconscious of their dependence on him, plot and threaten our destruction. But see what the Psalmist says concerning them: “The wicked plotteth against the just, and gnasheth upon him with his teeth: but the Lord shall laugh at him [Note: Salmos 37:12.],” as a poor, impotent, and malignant worm, that exists only through his forbearance and tender mercy. Now, I ask, shall God laugh at him, and we cry? Shall we not rather set the poor impotent worm at defiance? But see what the Psalmist further adds: “The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright conversation.” And what is the issue of all this? “Their sword shall enter into their own heart, and their bows shall be broken [Note: Salmos 37:14.].” “Say ye not then, A confederacy, like those who are crying out, A confederacy; neither fear ye their fear, nor be afraid: but sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread: and he shall be to you for a sanctuary [Note: Isaías 8:12.].” And when others would alarm you with the supposed power of your persecutors, let your answer be, “The Lord is in his holy temple; the Lord’s throne is in heaven [Note: Salmos 11:1.].” The greatest of all your adversaries, even Satan himself, could not so much as enter into the swine without permission: how then shall he, or any of his confederates, hurt a child of God without permission [Note: 1 Pedro 3:13.]? You may laugh them all to scorn, and shake your head at them [Note: Isaías 37:22.]: for, with God on your side, there are a million times “more for you than against you.” Only “be strong in the Lord [Note: Efésios 6:10.],” and you will be more than conqueror over all.]

2. Swerve not from the path of duty—

[Fear, and unbelief, and impatience “will make our ways crooked [Note: Isaías 59:8.]:” and the contrivances to which under their influence we shall have recourse for the purpose of avoiding difficulties, will augment our difficulties an hundred-fold. The way to “make straight paths for our feet,” is simply to fulfil the will of God, and leave events to him. If Daniel and the Hebrew Youths had set themselves to consider how they might avoid the trials with which they were threatened, they might have attained their end, it is true; but they would have involved their souls in the deepest guilt. They followed the straight-forward path: not moving to the right hand nor to the left, to avoid the fiery furnace, or a den of lions. This was right — — — And this is the very direction given to us also by God himself: “Ponder the path of thy feet; and let all thy ways be established: Turn not to the right hand, nor to the left; remove thy feet from evil [Note: Provérbios 4:26.].” Adopt this then as the principle from which no consideration under heaven shall induce you to depart; “I must obey my God;” and, if the whole world combine to divert you from it, let your reply be, “Whether it be right to hearken unto you more than unto God, judge ye.” This will deliver you from endless perplexity. This will make your every path both clear and straight. “If your eye be evil,” and the film of carnal hopes or fears be upon it, “your whole body will be full of darkness:” but “if your eye be single,” and you have no purpose but to serve and honour God, “your whole body will be full of light [Note: Mateus 6:22.],” and your steps be directed in a way wherein you shall neither err, nor stumble.]