Heb. 12:5. which is offered to you, as sons: my son! do not despise the chastening of the Lord, (Cf. Prov. 3:11)
For Solomon speaks not to his own sons, but to all who are able to hear, and of course to you as well: therefore he adds: "as."
Heb. 12:5. Do not lose heart when He rebukes you. (Cf. Prov. 3:11)
Thus, temptations are sent by God; and if by God, then undoubtedly for our benefit. For either He Himself is pleased to subject us to temptations first, so as thereby to deliver us from sins, or He permits them for the sake of testing and for greater rewards.
Heb. 12:6. For whom the Lord loves, He chastens; and scourges every son whom He receives. (Cf. Prov. 3:12)
Among those loved by God, one cannot find anyone who would be without sorrows. But are not robbers and thieves also subjected to scourging? Are they then sons? No. For he did not say that everyone who is scourged is a son, but: every son is subjected to scourging. Thus, robbers are scourged not as sons, but are punished as evildoers. Having said here first that He "chastens" (παιδεύει), he then added: "scourges" (μαστιγοῖ) so that you would understand the scourging of a son not in the sense of vengeance for evil, but in the sense of instruction. "Whom He receives," that is, whom He admits to Himself, whom He accepts more frequently in comparison with others, whom He draws near as a close friend.
Heb. 12:7. If you endure chastening, God deals with you as with sons. For what son is there whom a father does not chasten?
Heb. 12:8. If you remain without chastisement, of which all have become partakers, then you are illegitimate children and not sons.
Using the example of those whom they thought were abandoned by God, he shows them that they were an object of God's care. For if you were free from afflictions, it would turn out that you are illegitimate children, and not sons. For what father concerns himself with the upbringing and chastity of illegitimate sons? But since you are subjected to oppression, your life is therefore chaste and temperate — just as all the aforementioned were evidently righteous, who were also called sons of God: evidently, it does not contradict this that God treats you as sons and cares for you, so that you, being undisciplined, would not fall away, and so that He would not deprive you of your inheritance on account of this.
Heb. 12:9. Furthermore, if we, being chastened by our fleshly parents, feared them, shall we not much more be subject to the Father of spirits, and live?
Based on their own circumstances, he again shows that it is necessary to endure. For if, when our fathers according to the flesh disciplined us, we did not dare to withdraw, but, being subjected to shame, patiently bore everything they inflicted upon us, then how much more now, when God disciplines us. Notice, he did not say: let us endure all the more, but: "we should submit," showing that not to endure afflictions is the act of an adversary and enemy of God. "Father of spirits," either of gifts, or of incorporeal powers, or, what is closest of all, Father of souls. For in contrast to fleshly fathers, he called Him spiritual. And he added: "that we may live," in order to show that the one who does not obey does not even live, for he is outside of God, Who is life.
Heb. 12:10. They disciplined us for a short time as seemed best to them;
"According to their own will." Of course, what is pleasing to the father does not benefit the son, for many teach even shameful things. "For a few days." For they cannot train us at all times so as to make us perfect. For either the death of the father, or the coming of age, or the stubbornness of the son puts an end to the training; but God, always training, can make perfect.
Heb. 12:10. But He [disciplines] for our benefit, so that we may share in His holiness.
God conducts His discipline for our benefit, not in order to receive anything from us, but to make us even more partakers of His holiness, that is, of His purity, so that, he says, we might become capable of receiving His blessings. Thus, discipline is a partaking of holiness, and this is entirely natural, for it turns the soul toward the holy God, not allowing it to turn toward anything human.
Heb. 12:11. All chastisement for the present seems not to be joy, but grief;
Again from a common thought he took occasion for persuasion and says: "all chastening," both divine and human, "seems not to be joy, but grief." He excellently says: "seems," for in reality it is not grief. For how could it properly be grief, being the mother of joy? But with reference to us, who are discontented with discipline, it is said: "seems."
Heb. 12:11. But afterward it yields the peaceful fruit of righteousness to those who have been trained by it.
What does "peaceful" mean? – that is, unshakeable, easy, pleasant. For the one who grieves feels turmoil, while the one who rejoices feels a certain lightness and tranquility. This is the fruit of righteousness, because God, being righteous, gives rest there to those who were grieved in this age. See then that he calls discipline exercise (γυμνασίαν), since it strengthens believers and makes them, as it were, athletes and more steadfast. So why do you avoid that which strengthens your souls?
Heb. 12:12. Therefore strengthen the hands that hang down and the feeble knees.
He speaks as to fighters and warriors. He took this from the writing of Isaiah (Isa. 35:3), showing through the metaphor of the principal members that all had grown weak in soul. For the hands are a symbol of activity, and the feet of movement. Thus, in one who falls into despondency, first the organs of the soul, and then consequently those of the body as well, grow weak.
Heb. 12:13. "And make straight paths for your feet" (Cf. Prov. 4:26), "so that what is lame may not be turned aside, but rather be healed."
Here he speaks as if to runners, as he also said above: "let us run with patience." So he says: "make straight paths for your feet." A "path" is either the track of a running chariot imprinted on the ground (a rut), or the place beneath the feet of those who run. So he says, let your paths, or your ways, be easy and level, that is, let there be nothing rough and sorrowful and uneven in your souls, but walk straight, without grief and easily, lest the lame, that is, those who by nature are disposed to excessive faintheartedness, like the Jews, for such is that people, or those who are lame with respect to faith in what is to come, be compelled to go astray, and through this your feet be turned aside from the path, that is, lest you become utterly wicked. For one who is overcome by natural or initially accidental faintheartedness, not strengthening himself but yielding to it more and more, imperceptibly reaches the utmost degree of despair, so that from that point it becomes difficult to restrain him. But make every effort that your lameness be healed quickly, that is, if you still have any unbelief up to now, correct yourselves quickly. For is there any place for unbelief in the patient person? See how he openly introduces the idea of repentance, and note that this is directed against the Novatians.
Heb. 12:14. Strive to have peace with all men
What he said above: "let us not forsake the assembling of ourselves together" (Heb. 10:25), he does now as well, leading to love. And he urges to be at peace not only with friends, but also with enemies. For he says, "if it be possible, as much as lieth in you, live peaceably with all men" (Rom. 12:18). And if you have such a disposition, then under afflictions you will not lose heart. Pay attention also to the word "have," that is, strive, drawing to yourselves, to firmly hold peace even with people who are far away.