Here the apostle presses the exhortation to patience and perseverance by an argument taken from the gentle measure and gracious nature of those sufferings which the believing Hebrews endured in their Christian course.

I.From the gentle and moderate degree and measure of their sufferings: You have not yet resisted unto blood, striving against sin, Heb 12:4. Observe,

1.He owns that they had suffered much, they had been striving to an agony against sin. Here, (1.) The cause of the conflict was sin, and to be engaged against sin is to fight in a good cause, for sin is the worst enemy both to God and man. Our spiritual warfare is both honourable and necessary; for we are only defending ourselves against that which would destroy us, if it should get the victory over us; we fight for ourselves, for our lives, and therefore ought to be patient and resolute. (2.) Every Christian is enlisted under Christ's banner, to strive against sin, against sinful doctrines, sinful practices, and sinful habits and customs, both in himself and in others.

2.He puts them in mind that they might have suffered more, that they had not suffered as much as others; for they had not yet resisted unto blood, they had not been called to martyrdom as yet, though they knew not how soon they might be. Learn here, (1.) Our Lord Jesus, the captain of our salvation, does not call his people out to the hardest trials at first, but wisely trains them up by less sufferings to be prepared for greater. He will not put new wine into weak vessels, he is the gentle shepherd, who will not overdrive the young ones of the flock. (2.) It becomes Christians to take notice of the gentleness of Christ in accommodating their trial to their strength. They should not magnify their afflictions, but should take notice of the mercy that is mixed with them, and should pity those who are called to the fiery trials to resist to blood; not to shed the blood of their enemies, but to seal their testimony with their own blood. (3.) Christians should be ashamed to faint under less trials, when they see others bear up under greater, and do not know how soon they may meet with greater themselves. If we have run with the footmen and they have wearied us, how shall we contend with horses? If we be wearied in a land of peace, what shall we do in the swellings of Jordan? Jer 12:5.

II.He argues from the peculiar and gracious nature of those sufferings that befall the people of God. Though their enemies and persecutors may be the instruments of inflicting such sufferings on them, yet they are divine chastisements; their heavenly Father has his hand in all, and his wise end to serve by all; of this he has given them due notice, and they should not forget it, Heb 12:5. Observe,

1.Those afflictions which may be truly persecution as far as men are concerned in them are fatherly rebukes and chastisements as far as God is concerned in them. Persecution for religion is sometimes a correction and rebuke for the sins of professors of religion. Men persecute them because they are religious; God chastises them because they are not more so: men persecute them because they will not give up their profession; God chastises them because they have not lived up to their profession.

2.God has directed his people how they ought to behave themselves under all their afflictions; they must avoid the extremes that many run into. (1.) They must not despise the chastening of the Lord; they must not make light of afflictions, and be stupid and insensible under them, for they are the hand and rod of God, and his rebukes for sin. Those who make light of affliction make light of God and make light of sin. (2.) They must not faint when they are rebuked; they must not despond and sink under their trial, nor fret and repine, but bear up with faith and patience. (3.) If they run into either of these extremes, it is a sign they have forgotten their heavenly Father's advice and exhortation, which he has given them in true and tender affection.

3.Afflictions, rightly endured, though they may be the fruits of God's displeasure, are yet proofs of his paternal love to his people and care for them (Heb 12:6, Heb 12:7): Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. Observe, (1.) The best of God's children need chastisement. They have their faults and follies, which need to be corrected. (2.) Though God may let others alone in their sins, he will correct sin in his own children; they are of his family, and shall not escape his rebukes when they want them. (3.) In this he acts as becomes a father, and treats them like children; no wise and good father will wink at faults in his own children as he would in others; his relation and his affections oblige him to take more notice of the faults of his own children than those of others. (4.) To be suffered to go on in sin without a rebuke is a sad sign of alienation from God; such are bastards, not sons. They may call him Father, because born in the pale of the church; but they are the spurious offspring of another father, not of God, Heb 12:7, Heb 12:8.

4.Those that are impatient under the discipline of their heavenly Father behave worse towards him than they would do towards earthly parents, Heb 12:9, Heb 12:10. Here, (1.) The apostle commends a dutiful and submissive behaviour in children towards their earthly parents We gave them reverence, even when they corrected us. It is the duty of children to give the reverence of obedience to the just commands of their parents, and the reverence of submission to their correction when they have been disobedient. Parents have not only authority, but a charge from God, to give their children correction when it is due, and he has commanded children to take such correction well: to be stubborn and discontented under due correction is a double fault; for the correction supposes there has been a fault already committed against the parent's commanding power, and superadds a further fault against his chastening power. Hence, (2.) He recommends humble and submissive behavior towards our heavenly Father, when under his correction; and this he does by an argument from the less to the greater. [1.] Our earthly fathers are but the fathers of our flesh, but God is the Father of our spirits. Our fathers on earth were instrumental in the production of our bodies, which are but flesh, a mean, mortal, vile thing, formed out of the dust of the earth, as the bodies of the beasts are; and yet as they are curiously wrought, and made parts of our persons, a proper tabernacle for the soul to dwell in and an organ for it to act by, we owe reverence and affection to those who were instrumental in their procreation; but then we must own much more to him who is the Father of our spirits. Our souls are not of a material substance, not of the most refined sort; they are not ex traduce - by traduction; to affirm it is bad philosophy, and worse divinity: they are the immediate offspring of God, who, after he had formed the body of man out of the earth, breathed into him a vital spirit, and so he became a living soul. [2.] Our earthly parents chastened us for their own pleasure. Sometimes they did it to gratify their passion rather than to reform our manners. This is a weakness the fathers of our flesh are subject to, and this they should carefully watch against; for hereby they dishonour that parental authority which God has put upon them and very much hinder the efficacy of their chastisements. But the Father of our spirits never grieves willingly, nor afflicts the children of men, much less his own children. It is always for our profit; and the advantage he intends us thereby is no less than our being partakers of his holiness; it is to correct and cure those sinful disorders which make us unlike to God, and to improve and to increase those graces which are the image of God in us, that we may be and act more like our heavenly Father. God loves his children so that he would have them to be as like himself as can be, and for this end he chastises them when they need it. [3.] The fathers of our flesh corrected us for a few days, in our state of childhood, when minors; and, though we were in that weak and peevish state, we owed them reverence, and when we came to maturity we loved and honoured them the more for it. Our whole life here is a state of childhood, minority, and imperfection, and therefore we must submit to the discipline of such a state; when we come to a state of perfection we shall be fully reconciled to all the measures of God's discipline over us now. [4.] God's correction is no condemnation. His children may at first fear lest affliction should come upon that dreadful errand, and we cry, Do not condemn me, but show me wherefore thou contendest with me, Job 10:2. But this is so far from being the design of God to his own people that he therefore chastens them now that they may not be condemned with the world, Co1 11:32. He does it to prevent the death and destruction of their souls, that they may live to God, and be like God, and for ever with him.

5.The children of God, under their afflictions, ought not to judge of his dealings with them by present sense, but by reason, and faith, and experience: No chastening for the present seemeth to be joyous, but grievous; nevertheless afterwards it yieldeth the peaceable fruits of righteousness, Heb 12:11. Here observe,

(1)The judgment of sense in this case - Afflictions are not grateful to the sense, but grievous; the flesh will feel them, and be grieved by them, and groan under them.

(2)The judgment of faith, which corrects that of sense, and declares that a sanctified affliction produces the fruits of righteousness; these fruits are peaceable, and tend to the quieting and comforting of the soul. Affliction produces peace, by producing more righteousness; for the fruit of righteousness is peace. And if the pain of the body contribute thus to the peace of the mind, and short present affliction produce blessed fruits of a long continuance, they have no reason to fret or faint under it; but their great concern is that the chastening they are under may be endured by them with patience, and improved to a greater degree of holiness. [1.] That their affliction may be endured with patience, which is the main drift of the apostle's discourse on this subject; and he again returns to exhort them that for the reason before mentioned they should lift up the hands that hang down and the feeble knees, Heb 12:12. A burden of affliction is apt to make the Christian's hands hang down, and his knees grow feeble, to dispirit him and discourage him; but this he must strive against, and that for two reasons: - First, That he may the better run his spiritual race and course. Faith, and patience, and holy courage and resolution, will make him walk more steadily, keep a straighter path, prevent wavering and wandering. Secondly, That he may encourage and not dispirit others that are in the same way with him. There are many that are in the way to heaven who yet walk but weakly and lamely in it. Such are apt to discourage one another, and hinder one another; but it is their duty to take courage, and act by faith, and so help one another forward in the way to heaven. [2.] That their affliction may be improved to a greater degree of holiness. Since this is God's design, it ought to be the design and concern of his children, that with renewed strength and patience they may follow peace with all men, and holiness, Heb 12:14. If the children of God grow impatient under affliction, they will neither walk so quietly and peaceably towards men, nor so piously towards God, as they should do; but faith and patience will enable them to follow peace and holiness too, as a man follows his calling, constantly, diligently, and with pleasure. Observe, First, It is the duty of Christians, even when in a suffering state, to follow peace with all men, yea, even with those who may be instrumental in their sufferings. This is a hard lesson, and a high attainment, but it is what Christ has called his people to. Sufferings are apt to sour the spirit and sharpen the passions; but the children of God must follow peace with all men. Secondly, Peace and holiness are connected together; there can be no true peace without holiness. There may be prudence and discreet forbearance, and a show of friendship and good-will to all; but this true Christian peaceableness is never found separate from holiness. We must not, under pretence of living peaceably with all men, leave the ways of holiness, but cultivate peace in a way of holiness. Thirdly, Without holiness no man shall see the Lord. The vision of God our Saviour in heaven is reserved as the reward of holiness, and the stress of our salvation is laid upon our holiness, though a placid peaceable disposition contributes much to our meetness for heaven.

6.Where afflictions and sufferings for the sake of Christ are not considered by men as the chastisement of their heavenly Father, and improved as such, they will be a dangerous snare and temptation to apostasy, which every Christian should most carefully watch against (Heb 12:15, Heb 12:16): Looking diligently lest any man fail of the grace of God, etc.

(1)Here the apostle enters a serious caveat against apostasy, and backs it with an awful example.

[1]He enters a serious caveat against apostasy, Heb 12:15. Here you may observe, First, The nature of apostasy: it is failing of the grace of God; it is to become bankrupts in religion, for want of a good foundation, and suitable care and diligence; it is failing of the grace of God, coming short of a principle of true grace in the soul, notwithstanding the means of grace and a profession of religion, and so coming short of the love and favour of God here and hereafter. Secondly, The consequences of apostasy: where persons fail of having the true grace of God, a root of bitterness will spring up, corruption will prevail and break forth. A root of bitterness, a bitter root, producing bitter fruits to themselves and others. It produces to themselves corrupt principles, which lead to apostasy and are greatly strengthened and radicated by apostasy - damnable errors (to the corrupting of the doctrine and worship of the Christian church) and corrupt practices. Apostates generally grow worse and worse, and fall into the grossest wickedness, which usually ends either in downright atheism or in despair. It also produces bitter fruits to others, to the churches to which these men belonged; by their corrupt principles and practices many are troubled, the peace of the church is broken, the peace of men's minds is disturbed, and many are defiled, tainted with those bad principles, and drawn into defiling practices; so that the churches suffer both in their purity and peace. But the apostates themselves will be the greatest sufferers at last.

[2]The apostle backs the caution with an awful example, and that is, that of Esau, who though born within the pale of the church, and having the birthright as the eldest son, and so entitled to the privilege of being prophet, priest, and king, in his family, was so profane as to despise these sacred privileges, and to sell his birthright for a morsel of meat. Where observe, First, Esau's sin. He profanely despised and sold the birthright, and all the advantages attending it. So do apostates, who to avoid persecution, and enjoy sensual ease and pleasure, though they bore the character of the children of God, and had a visible right to the blessing and inheritance, give up all pretensions thereto. Secondly, Esau's punishment, which was suitable to his sin. His conscience was convinced of his sin and folly, when it was too late: He would afterwards have inherited the blessing, etc. His punishment lay in two things: 1. He was condemned by his own conscience; he now saw that the blessing he had made so light of was worth the having, worth the seeking, though with much carefulness and many tears. 2. He was rejected of God: He found no place of repentance in God or in his father; the blessing was given to another, even to him to whom he sold it for a mess of pottage. Esau, in his great wickedness, had made the bargain, and God in his righteous judgment, ratified and confirmed it, and would not suffer Isaac to reverse it.

(2)We may hence learn, [1.] That apostasy from Christ is the fruit of preferring the gratification of the flesh to the blessing of God and the heavenly inheritance. [2.] Sinners will not always have such mean thoughts of the divine blessing and inheritance as now they have. The time is coming when they will think no pains too great, no cares no tears too much, to obtain the lost blessing. [3.] When the day of grace is over (as sometimes it may be in this life), they will find no place for repentance: they cannot repent aright of their sin; and God will not repent of the sentence he has passed upon them for their sin. And therefore, as the design of all, Christians should never give up their title, and hope of their Father's blessing and inheritance, and expose themselves to his irrevocable wrath and curse, by deserting their holy religion, to avoid suffering, which, though this may be persecution as far as wicked men are concerned in it, is only a rod of correction and chastisement in the hand of their heavenly Father, to bring them near to himself in conformity and communion. This is the force of the apostle's arguing from the nature of the sufferings of the people of God even when they suffer for righteousness' sake; and the reasoning is very strong.

For whom the Lord loveth he chasteneth - Here is the reason why we should neither neglect correction, nor faint under it: it is a proof of the fatherly love of God Almighty, and shows his most gracious designs towards us; from which we may be fully convinced that the affliction will prove the means of good to our souls, if we make a proper use of it.

And scourgeth every son whom he receiveth - Μαστιγοι δε παντα υἱον, ὁν παραδεχεται. This is a quotation, literatim from the Septuagint, of Pro 3:12, of which place our version is: Even as the father the son in whom he delighteth. But, howsoever near this may appear to be the Hebrew, it bears scarcely any affinity to the apostle's words. The Hebrew text is as follows: וכאב את־בן ירצה uchab eth-ben yirtseh. Now, וכאב may be a noun, compounded of the conjunction ו vau, "and," the comparative particle כ ke, "as" or "like;" and אב ab, "a father:" or it may be the third person preterite kal of כאב caab, "he spoiled, wasted, marred, ulcerated," compounded with the conjunction ו vau, "and." And in this sense the Septuagint most evidently understood it; and it is so understood by the Arabic; and both readings seem to be combined by the Syriac and Chaldee versions. And as to רצה ratsah, one of its prime meanings is to accept, to receive graciously, to take into favor; the translation, therefore, of the Septuagint and apostle is perfectly consonant to the Hebrew text, and our version of Pro 3:12 is wrong.

For whom the Lord loveth he chasteneth,.... All men are not the objects of God's love, only a special people, whom he has chosen in Christ; for whom he has given his Son, when they were sinners and enemies; whom he quickens and calls by his grace, justifies, pardons, and accepts in Christ; and whom he causes to love him; these he loves with an everlasting and unchangeable love, and in a free and sovereign way, without any regard to any motive or condition in them. Now these are chastened by him, and loved while they are chastened; their chastening is in love, as appears from the nature of God's love to them, which changes not; from the nature of chastening itself; which is that of a father; from the divine supports granted under it; from the ends of it, which are, among others, that they might be more and more partakers of holiness, and not be condemned with the world; and from the issue of it, which is a far more exceeding and eternal weight of glory. So the Jews (p) often speak of , "chastisements of love", in distinction from evil "chastisement", or vindictive ones:

and scourgeth every son whom he receiveth; by whom are meant, not any of the angels, nor all the sons of men, but such whom God has predestinated to the adoption of children, and in the covenant of his grace has declared himself a father to; for whom Christ has a special regard, as children, and therefore partook of human nature, and died to gather them together, and redeemed them, that they might receive the adoption of children; and who appear to be the children of God by faith in Christ; and who have the spirit of adoption, witnessing their sonship to them; this is a valuable blessing of grace, and springs from love: and such are received by God into his heart's love and affection, with complacency and delight; and into the covenant of his grace, to share all the blessings and promises of it; and into his family, to enjoy all the privileges of his house, and into communion with himself; and they will be hereafter received by him into glory: now these he scourges; he suffers them sometimes to be scourged by men, and to be buffeted by Satan; and sometimes he scourges them himself with the rod of men, and with the stripes of the children of men, but always in love.

(p) Zohar in Gen. fol. 39. 3. & 102. 4. & in Exod. fol. 98. 2. & 102. 2. & in Lev. fol. 19. 3.

(Rev 3:19.)

and--Greek, "yea and," "and moreover"; bringing out an additional circumstance.

scourgeth--which draws forth "blood" (Heb 12:4).

receiveth--accepts. Takes to Himself as a son "in whom He delighteth" (Pro 3:12).