Hebrews 12:6

῞Ον γὰρ ἀγαπᾷ Κύριος, παιδεύει· μαστιγοῖ δὲ πάντα υἱὸν ὅν παραδέχεται.

The apostle, proceeding with the divine testimony unto his purpose recorded by Solomon, retaining the sense of the whole exactly, changeth the words in the latter clause. For instead of יִרְצֶה וּכְאָב אֶתאּבֵּן, “and as a father the son in whom he delighteth,'with whom he is pleased; he supplies μαστιγοῖ δὲ πάντα υἱὸν ὅν παραδέχεται, “and scourgeth every son whom he receiveth.” In the Proverbs the words are exegetical of those foregoing, by an allusion unto an earthly parent: “For whom the LORD loveth he correcteth, even as a father the son in whom he delighteth.” In the apostle they are further explanatory of what was before affirmed; but the sense is the same. And the reason of the change seems to be, because the apostle would apply the name of “son,” from whence he argues, unto them principally intended, namely, the children of God; and not unto them who are occasionally mentioned in the allusion, which are the children of earthly parents. Or we may say, that the apostle makes this addition, confirming what was before spoken; seeing he fully explains the similitude of the latter clause in the original, in the following verses. However, the sense in both places is absolutely the same.

The Syriac in the latter clause reads לבְּנָיֵּא, in the plural number, “the sons; ” and in the last words retain the Hebraism, בְּהוּן דְּהָו צָבֵא, “in whom he willeth,” from רָצָה, that is, “is well pleased.”

There may be a double distinction in reading of the last clause. Some place the incisum, or note of distinction, at πάντα; and then the sense is, “He scourgeth every one, whom he receiveth or acknowledgeth as a son:” some at υἱόν, as we render it, “every son whom he receiveth; ” which is the better reading.

Hebrews 12:6. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.

There is a reason given us in these words why we should not faint under divine chastisements, as the redditive conjunction “for,” signifies. And this reason consists in a general rule, whereby what is spoken before is confirmed as highly reasonable, and way is made for what ensues. And this rule is of that nature, as is suited to answer all objections against the doctrine of afflictions, and God's dealing with us in them; which, when we come to the trial, we shall find to be many.

And this rule is, that all these things are to be referred unto the sovereignty, wisdom, and goodness of God. ‘This,'saith he, ‘is the way of God; thus it seems good to him to deal with his children; thus he may do because of his sovereign dominion over all. May not he do what he will with his own?

This he doth in infinite wisdom, for their good and advantage; as also to evidence his love unto them and care of them.'And this is that which we are principally taught in these words, namely,

Obs. 1. That in all our afflictions, the resignation of ourselves unto the sovereign pleasure, infinite wisdom, and goodness of God, is the only means or way of preserving us from fainting, weariness, or neglect of duty. After all our arguings, desires, and pleas, this is that which we must come unto: whereof we have an illustrious instance and example in Job. See Job 33:12-13; Job 34:18-19; Job 34:23; Job 34:31-33; Job 42:-6

First, In the first part of the testimony given unto the sovereignty and wisdom of God, in the ways and methods of his dealing with his children, we are instructed,

Obs. 2. That love is antecedent unto chastening: he chastens whom he loves. So it is with any father. He hath first the love of a father, before he chastens his son. Whatever, therefore, is the same materially with the chastisement of children, if it be where the love of adoption doth not precede, is punishment. The love, therefore, here intended, is the love of adoption; that is, the love of benevolence, whereby he makes men his children, and his love of complacency in them when they are so.

Obs. 3. Chastising is an effect of his love. It is not only consequential unto it, but springs from it. Wherefore there is nothing properly penal in the chastisements of believers. Punishment proceeds from love unto justice, not from love unto the person punished. Chastisement is from love to the person chastised, though mixed with displeasure against his sin.

Obs. 4. Unto chastisement is required that the person chastised be in a state wherein there is sin, or that he be a sinner; but he is not properly chastised because he is a sinner, so as that sin should have an immediate influence unto the chastisement, as the meritorious cause of it, whence the person should receive a condignity of punishment thereunto. But the consideration of a state of sin is required unto all chastisement; for the end of it is to take away sin, to subdue it, to mortify it, to give an increase in grace and holiness, as we shall see. There is no chastisement in heaven, nor in hell. Not in heaven, because there is no sin; not in hell, because there is no amendment. Chastisement is a companion of them that are in the way, and of them only.

Obs. 5. Divine love and chastening are inseparable. “Whom he loveth;” that is, whomsoever he loveth. None goes free, as the apostle declares immediately. It is true, there are different degrees and measures of chastisements; which comparatively make some seem to have none, and some to have nothing else: but absolutely the divine παιδεία, or instructive chastisement, is extended unto all in the family of God, as we shall see.

Obs. 6. Where chastisement evidenceth itself (as it doth many ways, with respect unto God the author of it, and those that are chastised) not to be penal, it is a broad seal set to the patent of our adoption: which the apostle proves in the following verses.

Obs. 7. This being the way and manner of God's dealing with his children, there is all the reason in the world why we should acquiesce in his sovereign wisdom therein, and not faint under his chastisement.

Obs. 8. No particular person hath any reason to complain of his portion in chastisement, seeing this is the way of God's dealing with all his children, 1Pe 4:12; 1 Peter 5:9.

Secondly, the latter clause of this divine testimony, as expressed by the apostle, “And scourgeth every son whom he receiveth,” if it were, as it is generally understood, the same with the former assertion, expressed with somewhat more earnestness, would need no further exposition, the same truth being contained in the one and the other. But I confess, in my judgment, there is something peculiar in it; which I shall propose, and leave it unto that of the reader. And,

1. The particle δέ is nowhere merely conjunctive, signifying no more but “and,” as we and others here render it. It may rather be “etiam,” “even;” or” also,” “moreover.”

2. The verb, “scourgeth,” argues at least a peculiar degree and measure in chastisement, above what is ordinary; and it is never used but to express a high degree of suffering. A scourging is the utmost which is used in παιδεία, or “corrective instruction.” Wherefore the utmost of what God inflicts on any in this world is included in this expression.

3. By παραδέχεται, “receiveth, accepteth, owneth, avoweth,” the apostle expresseth יִרְצֶה in the original; the word whereby God declares his rest, acquiescency, and well-pleasing in Christ himself, Isaiah 42:1. So that anespecial approbation is included herein.

4. “Every son,” is not to be taken universally, for so every son is not scourged; but it is restrained unto such sons as God doth so accept.

On these considerations, I am induced to judge this to be the meaning of the words, namely, ‘Yea, even (also) he severely chastiseth, above the ordinary degree and measure, those sons whom he accepts, and delights in a peculiar manner.'For,

1. This gives a distinct sense to this sentence, and doth not make it a mere repetition in other words of what went before.

2. The introductive particle and meaning of the words themselves require that there be an advancement in them, above what was before spoken.

3. The dealings of God in all ages, as unto sundry instances, with his children, have been answerable hereunto.

4. The truth contained herein is highly necessary unto the supportment and consolation of many of God's children. For when they are signalized by affliction, when all must take notice that they are scourged in a peculiar manner, and suffer beyond the ordinary measure of the children of God, they are ready to despond, as Job was, and David, and Heman, and be utterly discouraged. But a due apprehension hereof, (which is a truth, whether intended here or no, as I judge it is,) namely, that it is the way of God to give them the severest trials and exercises, to scourge them, when others shall be more lightly chastened, whom he loves, accepts of, and delights in, in a peculiar manner, will make them lift up their heads, and rejoice in all their tribulations. See Romans 5:3-5; Rom 8:35-39; 1 Corinthians 4:9-13; 2 Corinthians 6:4-10; 2 Corinthians 11:23-28.

The reasons and ends of God's dealing thus with those whom he owneth and receiveth in a peculiar manner, with that provision of heavenly consolation for the church, with holy weapons against the power of temptations in such cases as that complained of by Heman, Psalms 88, which are treasured up in this sacred truth, are well worthy our enlargement on them, if it were suitable unto our present design.