Hebrews 12:9

‘Furthermore, we had the fathers of our flesh to chasten us, and we gave them reverence. Shall we not much rather be in subjection to the Father of spirits, and live?'

Additionally he is sure that they can all remember how they themselves were chastened by their fathers when they were young, and how this made them respectfully obedient. They honoured their fathers because they recognised the love that lay behind the chastening, and they submitted to them.

In the same way is it not right and good that they should be chastened by God and submit to Him as ‘the Father of spirits', for this will result in true spiritual life. ‘Father of spirits' is in contrast with ‘fathers of our flesh'. The ‘fathers of our flesh' (our earthly fathers) are responsible for our fleshly upbringing, the Father of spirits (the Father Who deals with all things spiritual and especially the spirits of His own - Hebrews 12:23) is responsible for our spiritual upbringing. It is He Who is the One Who has overall responsibility and expertise in things of the spirit for His own (compare the use in ‘the spirits of righteous men made perfect' (Hebrews 12:23) and 1 Corinthians 5:5). He is the Father both of them and of us, if we are truly His. The God Who has called His elect will surely do what is right for them as regards their spirits.

And even if, as some think, the term is to be seen as including all spirits, indicating ‘over everything spiritual', the emphasis is still on the spirits of men (as again in Hebrews 12:23), for that is the point of the contrast.

Note the contrast between ‘having fathers who chastened us' and the strong ‘be in subjection to the Father of spirits'. The fathers did what they could in an uncertain world, often with sons who were sometimes unruly, but the ‘Father of spirits' is Lord over all and is the Father of their spirits so that they are to be in true subjection to Him as sons, and know that they have a right to His protection and that what He does of His own good pleasure must be for their good, for all is under His will.

No similar title is found anywhere else in the New Testament. It would therefore clearly seem to be one conjured up by the writer as a description of God's unique Fatherhood of His own elect. Indeed this is the only reference to God's Fatherhood, outside of quotations, in the whole letter, although chapter 1 infers that He is Father to ‘the Son'. Now He is seen as Father to ‘the spirits' of all truly righteous men, and as such the Disciplinarian of our spirits.

‘And live.' The Spirit gives life, for He is the Spirit of life (Romans 8:2; Galatians 5:25; Revelation 11:11 compare Ezekiel 47), thus too does the Father of spirits foster spiritual life in His own (compare John 5:26; John 6:57; John 14:19; 1 Peter 1:3). When God is truly the Father of our spirits we have true life, abundant life, eternal life. We are new creatures in Christ Jesus (2 Corinthians 5:17).

Note on ‘Father of spirits'.

The writer here describes God as "the Father of spirits" (patêr tôn pneumatôn). Some see it simply as signifying that God is the Father of the spirits of men. Others see the reference as signifying His Lordship over all spirits, including the heavenly realm.

We can first compare how the phrase "God of the spirits, even of (or ‘and of') all flesh" [theos tôn pneumatôn kai pasês sarkos] occurs in LXX in Numbers 16:22; Numbers 27:16. But in the Hebrew text it reads as ‘the God of the spirits to/for all flesh'. So while it might in LXX (but not necessarily) have been seen as referring to Him as the One Who is over both angels and men, the Hebrew appears to clarify the situation and say that it means ‘God of the spirits for all flesh' and that it therefore rather signifies fleshly men as they are in their deepest inner being, the spirits put within men, or ‘the God of all life' including all living creation to which He has given ‘spirits', the spirit of life. The idea would seem to be either that God knows the very depths of a man's soul, or that He is the Lord of all earthly life who are therefore subject to His sentence, whatever it be.

This is in stark contrast with the use in the Similitudes of Enoch [1 Enoch 37-71] where God is regularly called ‘Lord of the spirits' [37:2-4; 38:4; 39:2, 7], where the main reference is to hosts of angelic beings under His command. The same is true in 2Ma 3:24 where He is called "the sovereign of spirits and all authority" [ho tôn pneumatôn kai pasês exousias dunastês] when an apparition of a dreadful horseman appears. In each of these cases ‘spirits' primarily indicates angelic beings, as in Psalms 104:4. In 1QH 10:8 God is called "prince of elohim" again meaning angels. The idea is in total contrast to Numbers.

It is doubtful, however, whether we are to see this latter emphasis here in Hebrews. The idea of ‘Lord', and ‘Sovereign', and ‘Prince' is very different from that of ‘Father', especially when the latter is used in a Christian context, and although angels are sometimes called ‘bene elohim' (sons of God), it is never with the thought of God as their Father. Here in Hebrews the thought is of loving relationship.

So here in Hebrews the main reference is surely to God as ‘the Father of the spirits' of His own people, as their spiritual Father (of the spirits of just men made perfect), in contrast with those who are ‘the fathers of their flesh', who are the earthly fathers to their own sons. For he then goes on to show that our Father's purpose for His sons is that we might be made partakers of His holiness.

There are many, however, who do take it to be a general title indicating His sway over all spirits, over the whole world of the spirits, whether heavenly or earthly. But either way the emphasis is undoubtedly that He is ‘Father' of the spiritual realm, and therefore especially of men's spirits.

End of note.