(7) If ye endure chastening.--The whole weight of ancient evidence is in favour of a change in the first Greek word. Two translations are then possible: (1) "It is for chastening that ye endure:" the troubles that come upon you are for discipline--are not sent in anger, but in fatherly love. (2) "Endure for chastening:" bear the trial, instead of seeking to avoid it by unworthy and dangerous concession; endure it, that it may effect its merciful purpose.

What son is he.--Or, what son is there whom his father chasteneth not?

Verses 7, 8. - For chastening ye endure; i.e. It is for chastening that ye endure. The reading εἰς παιδείαν ὑπομένετε, supported by almost the whole weight of manuscripts (including all the uncials that contain the text), of ancient versions, and commentators (Theophylact being the only certain exception), is decidedly to be accepted instead of the εἰ παιδείαν ὑπομένετε (equivalent to "if ye endure chastening") of the Textus Receptus. Moreover, it is required for the sense of the passage in regard to the proper meaning of the verb ὑπομένετε ("endure"), which is to "submit to," or "endure patiently," not simply "to undergo." For to say, "if ye endure chastisement patiently, God dealeth with you as sons," has no meaning; our being treated as sons depends, not on the way we take our chastisement, but on our being chastised at all. The use of the preposition εἰς to express purpose is common in this Epistle (cf. Hebrews 1:14, εἰς διακονίαν: 3:5, εἰς μαρτύριον: 4:16, εἰς βοήθειαν: 6:16, εἰς βεβαίωσιν): and the essential sense of παιδεία is discipline or education. The drift is the same, whether we take ὑπομένετε as an indicative or an imperative. Thus the next clause of the verse follows suitably: God dealeth with you as with sons; for what son is there (or, who is a son) whom his father chasteneth not? But if ye be without chastening, whereof all (i.e. all God's children, with reference to Hebrews 11.) have been made partakers, then are ye bastards, and not sons (ye are not your father's real children whom he cares for as such).

12:1-11 The persevering obedience of faith in Christ, was the race set before the Hebrews, wherein they must either win the crown of glory, or have everlasting misery for their portion; and it is set before us. By the sin that does so easily beset us, understand that sin to which we are most prone, or to which we are most exposed, from habit, age, or circumstances. This is a most important exhortation; for while a man's darling sin, be it what it will, remains unsubdued, it will hinder him from running the Christian race, as it takes from him every motive for running, and gives power to every discouragement. When weary and faint in their minds, let them recollect that the holy Jesus suffered, to save them from eternal misery. By stedfastly looking to Jesus, their thoughts would strengthen holy affections, and keep under their carnal desires. Let us then frequently consider him. What are our little trials to his agonies, or even to our deserts? What are they to the sufferings of many others? There is a proneness in believers to grow weary, and to faint under trials and afflictions; this is from the imperfection of grace and the remains of corruption. Christians should not faint under their trials. Though their enemies and persecutors may be instruments to inflict sufferings, yet they are Divine chastisements; their heavenly Father has his hand in all, and his wise end to answer by all. They must not make light of afflictions, and be without feeling under them, for they are the hand and rod of God, and are his rebukes for sin. They must not despond and sink under trials, nor fret and repine, but bear up with faith and patience. God may let others alone in their sins, but he will correct sin in his own children. In this he acts as becomes a father. Our earthly parents sometimes may chasten us, to gratify their passion, rather than to reform our manners. But the Father of our souls never willingly grieves nor afflicts his children. It is always for our profit. Our whole life here is a state of childhood, and imperfect as to spiritual things; therefore we must submit to the discipline of such a state. When we come to a perfect state, we shall be fully reconciled to all God's chastisement of us now. God's correction is not condemnation; the chastening may be borne with patience, and greatly promote holiness. Let us then learn to consider the afflictions brought on us by the malice of men, as corrections sent by our wise and gracious Father, for our spiritual good.If ye endure chastening,.... In faith, with patience, with courage and constancy, with humility and reverence: there are many things which may encourage and animate the saints to endure it in such a manner; as that it is but a chastening, and the chastening of a father; it should be considered from whence it comes, and for what ends; that it comes from the Lord, and is for his glory, and their good; the example of Christ, and of other saints, should excite unto it. The Jews have a saying (q), that

"the doctrine of chastisements is silence;''

that is, they are to be patiently bore, and not murmured at. The Vulgate Latin, and all the Oriental versions, read the words as an exhortation; the former of these renders it, "persevere in discipline"; the Syriac version, "endure correction"; the Arabic version, "be ye patient in chastisement"; and the Ethiopic version, "endure your chastening": but then the word, "for", should be supplied in the next clause, as it is in the Syriac and Ethiopic versions, making that to be a reason, enforcing this,

for God dealeth with you as with sons: chastening is owning of them for his children, and it discovers them to be so, and shows that they continue such; he does not chasten them but when it is necessary; and whenever he does, it is in love and mercy, and for good, and in the best time, seasonably, and in measure:

for what son is he whom the father chasteneth not? no one can be named, not the Son of God himself; he had the chastisement of our peace upon him; nor the more eminent among the children of God, as Abraham, David, and others; nor any in any catalogue, or list of them, such as in the preceding chapter; not one in any age or period of time whatever, in any bodies, societies, or communities of them, either under the Old or New Testament.

(q) T. Bab. Beracot, fol. 62. 1.