Hebrews 12:1–10

Thus the humility and godly submission of so great and illustrious men have rendered not only us, but also all the generations before us, better; even as many as have received His oracles in fear and truth. Wherefore, having so many great and glorious examples set before us, let us turn again to the practice of that peace which from the beginning was the mark set before us; and let us look steadfastly to the Father and Creator of the universe, and cleave to His mighty and surpassingly great gifts and benefactions of peace. Let us contemplate Him with our understanding, and look with the eyes of our soul to His long-suffering will. Let us reflect how free from the wrath He is towards all His creation.

"Therefore, since we are surrounded by so great a cloud of witnesses" about the weight of our life, that is, about the fact that we have ahead of us a cloud of sad afflictions, which lead many who trust in Christ and die for him to honor, "let us lay aside everything" from us.… And "let us run with perseverance the race that is set for us" not only by our persecutors but by the devil himself.

"Wherefore" (he says) "we also being compassed about with so great a cloud of witnesses." In many places the Scripture derives its consolation in evils from corresponding things. As when the prophet says, "From burning heat, and from storm, and rain." (Isa. iv. 6.) This at least he says here also, that the memory of those holy men, reestablishes and recovers the soul which had been weighed down by woes, as a cloud does him who is burnt by the too hot rays of the sun.

And he did not say, "lifted on high above us," but, "compassing us about," which was more than the other; so that we are in greater security.

What sort of "cloud"? "A load of witnesses." With good reason he calls not those in the New Testament only, but those in the Old also, "witnesses" [or "martyrs"]. For they also were witnesses to the greatness of God, as for instance, the Three Children, those with Elijah, all the prophets.

"Laying aside all things." "All": what? That is, slumber, indifference, mean reasonings, all human things.

"And the sin which doth so easily beset us"; euperistaton, that is either "which easily circumvents us," or "what can easily be circumvented," but rather this latter. For it is easy, if we will, to overcome sin.

"Let us run with patience" (he says) "the race that is set before us." He did not say, Let us contend as boxers, nor, Let us wrestle, nor, Let us do battle: but, what was lightest of all, the contest of the foot-race, this has he brought forward. Nor yet did he say, Let us add to the length of the course; but, Let us continue patiently in this, let us not faint. "Let us run" (he says) "the race that is set before us."

He did not say that danger is looming over us or that we are being raised above, but, what is greater, that we are inspired. "A cloud of witnesses." Indeed, the memory of the witnesses or martyrs stirs them to similar zeal for struggles. He called them a cloud, either from the metaphor of those who are consumed by heat and enter a refreshing cloud to receive comfort. For the memory of the martyrs comforts those who have been dissolved by the heat of temptations: or because they distribute spiritual dew to us, interceding with God on our behalf. "laying aside every burden." Deposited with the gravity of worldly matters, and with all negligence and idleness at once. "the sin which clings so closely." Either because it easily clings to us or because it can easily undergo fall and rejection; therefore it is said. "run with endurance." For no one casts off the weight of worldly matters except through endurance. Furthermore, he mentions endurance as a thing most suitable for them. Consider indeed that he did not say, "Let us fight with fists," or "Let us battle," but rather, "run with endurance the race." For this present life is a race: a race, I say, against sins and desires, or against those who oppose us spiritually. Therefore, let us run in this race and act with courage. "looking to Jesus, the founder and perfecter of our faith." Then it comes to the very head of encouragement and comfort, namely Christ, and says: If we want to have patience and run rightly, let us look to Christ, and let us learn to run rightly and endure, calling Him the leader and perfecter, showing that He was the cause for our belief and will set the limit of faith, so that we may have it firm and unshakeable. "Who for the joy set before Him."He said, It would have been acceptable to live in this world with joy and glory: for he says, "I have the power to lay down my life and to take it up again;" (Jn. 10:18) but he did not want to, rather he willingly endured the cross. "endured the cross." For it was a disgraceful and accursed death inflicted by the cross.If therefore we look upon this, we too will endure, just as he endured.

Or to accept instead of the joy set before him, as Gregory says; to whom, he says, being able to remain in his own glory and divinity, he not only emptied himself to the form of a servant, but also endured the cross, despising its shame. Therefore, he says, he is able to also repay you for the sufferings endured on his account; for he was not only crucified, but also sits at the right hand of God, presenting the equality of the right hand and the throne. "and is seated at the right hand of the throne of God."

Or what is said, For the joy set before him, understand it as Gregory says. To whom, he says, when it was free for him to remain in his own glory and divinity, he not only emptied himself to the form of a servant, but also endured the cross, disregarding the shame. "and is seated at the right hand of the throne of God." Therefore, he is worthy to reward you for the afflictions you suffer for him. For he was not only crucified, but also sits at the right hand of God. The right hand and the throne signify equality of honor.

Let us lay aside every weight. "Weight" is a sin of the enjoyment of the flesh, a form in which the "sin which clings so closely" is born. It clings closely to us as it surrounds us with pleasure and subdues us to its own will.

He did not simply say that there is one time of repayment for all—for this was not his intention—but he said this to show that also those who had done such things and suffered such things through faith might still await the payment of the things promised. Not bearing it with ill grace, they are brought with us of the later generation. Thus he showed their even greater endurance, if indeed they still await after death those who ought to contend likewise with them so that with them we may obtain the enjoyment of all the good. And therefore he speaks of "witnesses," not of the things suffered but of the things testified for our faith.

The models of godliness are set before us on all sides, he is saying, in such vast numbers as to resemble a cloud in density and testify to the power of faith. Accordingly, let us keep our eyes on them, be light on our feet and rid ourselves of the burden of unnecessary worries, in this way being able also to avoid sin that is easy to contract. Before everything else we need perseverance to succeed in the course ahead of us. He said sin "clings" because it is easily contracted and committed: the eye is fascinated, the ear charmed, touch titillated, tongue easily loosened and thought quickly directed to the worst.

He did not say "rising above us," but "around," that is, encompassing us from all sides. By witnesses he means not only persons of the New Testament, but also of the Old Testament, and these latter bore witness to the greatness of God, such as the three youths, and Daniel, and all the prophets. He did not say "all the multitude," but "cloud," as most fitting in the present instruction. Since those to whom the apostle was writing were engulfed by the fire of afflictions, he says that the remembrance of the witnesses, like a cloud, encompassing you from all sides, will refresh you.

"Cast off from ourselves every burden." That is, the burden of earthly occupations and the care for them. For, he says, this is nothing other than a vain burden. So why do you grieve at being freed from them?

"The sin that so easily entangles us." Either easily mastering us, or easily able to bring us into trouble. For if we so desire, we easily submit to sin. Or through sin one easily falls into trouble, for there is nothing so dangerous as sin.

"And with patience let us run the race that is set before us." Let us run. He did not say: let us fight, or: let us struggle, but points out what was easiest in the matter of the contest; he did not say: let us intensify the contest, but: let us remain in that very contest. Some must strive through abstinence, others through mercy, others through some other virtue; but you—"with patience." For that is what you need, as was also said above.

656. – Having commended in a number of ways the faith by which the members are joined to Christ, the head, the Apostle now gives a moral admonition to keep the faith in their hearts and show it in their works, as James also urges is his epistle (c. 2). First, he teaches how they should behave in regard to evil; secondly, in regard to good (c. 13). But there are two kinds of evil, namely, of chastisement and guilt: first, therefore, he teaches how they should behave in regard to tolerating evils of chastisement; secondly, in regard to avoiding the evils of guilt (v. 12). In regard to enduring the evils of chastisement: first, he gives the examples of the ancients; secondly, the example of Christ (v. 2); thirdly, the authority of Scripture (v. 5).

657. – In regard to the first, therefore, he says: Therefore, since we are surrounded by so great a cloud of witnesses. As if to say: Thus we have said that the saints, although approved by the testimony of faith, did not obtain the promises; nevertheless, their hope did not fail. Therefore, since we are surrounded by so great a cloud of witnesses, because in word and deed God is glorified by them: 'So let your light shine before men, that they may see your good works and glorify your Father who is in heaven' (Mt. 5:16); 'You are my witnesses, says the Lord' (Is. 43:10). The saints are called clouds, first, on account of their sublime manner of life: 'Who are these that fly like clouds?' (Is. 60:8). Secondly, on account of their fecund doctrine: 'He lifts up the drops of rain, and pours out showers like floods' (Jb. 36:27); 'He binds up the waters in his clouds, so that they break not out and fall down together' (Jb. 26:8). Thirdly, on account of the usefulness of spiritual consolation, for as clouds bring refreshment, so also the examples of the saints: 'As a cloud of dew in the day of harvest' (Is. 18:4).

658. – We have this cloud of witnesses over our head, because the lives of the saints impose on us the need of imitating them: 'Take, my brethren, for an example of suffering evil, of labor and of patience, the prophets' (Jas. 5:10); 'As the Holy Spirit speaks in the scriptures, so also in the deeds of the saints, which are for us a pattern and precept of life' (Augustine). This, therefore, is the example of the saints which he proposes.

659. – But because men are sometimes prevented from conforming to a pattern because of some obstacle, he removes the most formidable one, which is the weight of sin. But tribulation is, as it were, a challenge: 'Everyone that strives for the mastery, refrains himself from all things' (1 Cor. 9:25). Therefore, everyone who desires to run to God successfully in spite of tribulation must put aside all obstacles.

660. – This the Apostle calls a weight and sin which surrounds us. By a weight can be understood past sin, which is called a weight, because it bends the soul down to what is below and inclines it to commit other sins: 'As a heavy burden my iniquities are become heavy upon me' (Ps. 37:5): 'If a sin is not dissolved by penance, its weight soon leads to another' (Gregory). By sin which surrounds us can be understood the occasion of sin which is present, i.e., everything that surrounds us, namely, in the world, the flesh, our neighbor and the devil. Laying aside every weight, i.e., past sin, which is called a weight, and sin which surrounds us, namely, the occasion of sin: 'Laying away all malice and all guile' (1 Pt 2:1). Or weight is earthly affection, and sin which surrounds us, carnal affection, which is caused by the flesh surrounding us. As if to say: Put aside your love of temporal and carnal things, if you want to run freely.

661. – Hence, he adds the advice, let us run with perseverance [patience] the race that is set before us, not only what is imposed on us to endure patiently, but we should run willingly: 'I have run the way of your commandments' (Ps. 118:32). But this struggle is proposed to us for justice: 'Even unto death fight for justice' (Sir. 4:33).

Our being born again by water and the Spirit is not a recompense for any merit but is freely given. And if faith has led us to the bath of regeneration, we ought not for that reason to think that we have first given something, so that our saving regeneration might be given us in return. For that one has made us believe in Christ who made for us the Christ in whom we believe. That one made in humans the beginning and the completion of their faith in Jesus who made the human Jesus "the author and finisher of the faith," for this is what he is called, as you know, in the Epistle to the Hebrews.

We preach not one coming of Christ but a second as well, far more glorious than the first. The first gave us a spectacle of his patience; the second will bring with it the crown of the kingdom of God. In general all things are twofold in our Lord Jesus Christ. His birth is twofold, one of God before the ages and one of a virgin in the consummation of the ages. His descent is twofold, one lowly, "like the rain upon the fleece," and a second, his manifest coming, which is yet to be. In his first coming he was wrapped in swaddling clothes in the manger; in his second he will be "robed in light as with a cloak." In his first coming he "endured the cross, despising the shame"; in his second he will come in glory, attended by a host of angels. We do not rest, therefore, in his first coming, but we look also for his second. Just as we said of his first coming, "Blessed is he who comes in the name of the Lord," so we shall repeat the same at his second.

Let us look not toward human beings for the perfection of our faith. In fact, among them one is good for something, but the other is not. Rather let us look into "Jesus Christ, the pioneer of faith," who was made our leader and "the perfecter" of our faith, because he began from the Jordan the fight against the enemy, then continued it in the desert, and finished it in Jerusalem through the cross, which was erected by the persecutors on Golgotha.

A fire that lies in wood hidden below the surface is often unobserved by the senses of those who see or even touch it but is manifest when it blazes up. So too, at his death (which he brought about at his will, who separated his soul from his body; who said to his own Father, "Into your hands I commit my spirit"; who, as he says, "had power to lay it down and had power to take it again"24) he—who, because he is the lord of glory, despised that which is shame among men—having concealed, as it were, the flame of his life in his bodily nature, by the dispensation of his death, kindled and inflamed it once more by the power of his own Godhead, fostering into life that which had been brought to death. Having infused with the infinity of his divine power that humble firstfruits of our nature, he made it also to be that which he himself was—making the servile form to be Lord, and the human born of Mary to be Christ, and him who was crucified through weakness to be life and power, and making all that is piously conceived to be in God the Word to be also in that which the Word assumed. Thus these attributes no longer seem to be in either nature by way of division, but the perishable nature, being, by its commixture with the divine, made anew in conformity with the nature that overwhelms it, participates in the power of the Godhead, as if one were to say that mixture makes a drop of vinegar mingled in the deep to be sea, by reason that the natural quality of this liquid does not continue in the infinity of that which overwhelms it. This is our doctrine.

God has entered us as contestants in a racecourse where it is our lot to be always striving. This place, then, a valley of tears, is not a condition of peace, not a state of security, but an arena of struggle and of endurance.

In the next place as the sum and substance of his exhortation, which he puts both first and last, even Christ. "Looking" (he says) "unto Jesus the Author and Finisher of our Faith"; The very thing which Christ Himself also continually said to His disciples, "If they have called the Master of the house Beelzebub, how much more them of His household?" (Matt. x. 25.) And again, "The disciple is not above his Master, nor the servant above his Lord." (Matt. x. 24.)

"Looking" (he says), that is, that we may learn to run. For as in all arts and games, we impress the art upon our mind by looking to our masters, receiving certain rules through our sight, so here also, if we wish to run, and to learn to run well, let us look to Christ, even to Jesus "the author and finisher of our faith." What is this? He has put the Faith within us. For He said to His disciples, "Ye have not chosen Me, but I have chosen you" (John xv. 16); and Paul too says, "But then shall I know, even as also I have been known." (1 Cor. xiii. 12.) He put the Beginning into us, He will also put on the End.

"Who," he says, "for the joy that was set before Him, endured the Cross, despising the shame." That is, it was in His power not to suffer at all, if He so willed. For "He did no sin, neither was guile found in His mouth" (1 Pet. ii. 22); as He also says in the Gospels, "The Prince of the world cometh and hath nothing in Me." (John xiv. 30.) It lay then in His power, if so He willed, not to come to the Cross. For, "I have power," He says, "to lay down My life; and I have power to take it again." (John x. 18.) If then He who was under no necessity of being crucified, was crucified for our sake, how much more is it right that we should endure all things nobly!

"Who for the joy that was set before Him" (he says) "endured the cross, despising the shame." But what is, "Despising the shame"? He chose, he means, that ignominious death. For suppose that He died. Why should He also die ignominiously? For no other reason, but to teach us to make no account of glory from men. Therefore though under no obligation He chose it, teaching us to be bold against it, and to set it at nought. Why did he say not "pain," but "shame"? Because it was not with pain that He bore these things.

What then is the end? "He is set down at the right hand of the throne of God." Seest thou the prize which Paul also says in an epistle, "Wherefore God also hath highly exalted Him, and given Him a Name which is above every name, that at the Name of Jesus Christ every knee should bow." (Phil. ii. 9, 10.) He speaks in respect to the flesh. Well then, even if there were no prize, the example would suffice to persuade us to accept all such things. But now prizes also are set before us, and these no common ones, but great and unspeakable.

He could have avoided suffering, he is saying, had he so chosen; but he put up with the suffering for the benefit of all. The Savior's joy is the salvation of human beings; for it he endured the suffering, and after the suffering he is seated with the Father who begot him.

That is, if we desire to learn the feat of endurance, let us look to Christ, just as those learning crafts look to their teachers, as He Himself also said: "Learn from Me" (Matt. 11:29), and again: "If they have called the master of the house Beelzebub, how much more those of his household"; and: "A disciple is not above his teacher" (Matt. 10:24–25). What then do the words "the author and perfecter" mean? That is, He Himself implanted faith in us from the beginning: for "You did not choose Me," He says, "but I chose you" (John 15:16); and He Himself also perfects it, so that you may possess the most perfect faith.

"Who, instead of the joy that was set before Him, endured the cross, despising the shame." For it was possible for Him not to suffer and not to die: being sinless, He was not subject to death, as He Himself says: "the prince of this world comes, and has nothing in Me" (John 14:30). Therefore, if He had not willed it, He would not have been crucified, as He Himself also said: "I have power to lay down (My life)" (John 10:17–18). Yet "He endured the cross," that is, not simply death, but a shameful one, and despised the disgrace of such a death. He did not say "despised sorrow," for He bore it without sorrow.

"And sat down at the right hand of the throne of God." Do you see the end of patience, where it leads, which he also said in another place: "therefore God also highly exalted Him" (Phil. 2:9), speaking with respect to the flesh. So then, He is able to repay you also for the afflictions endured for His sake. For the throne at the right hand shows His equality with the Father.

662. – Then (v. 2) he gives the example of Christ and does two things: first, he shows why Christ's passion should be taken as an example and what should be considered in it; secondly, he shows the fruit of that consideration (v. 3).

663. – For it says in Eph (2:8): 'By grace you are saved through faith.' But Christ is the author of faith. Therefore, if you wish to be saved you must look to His example. Hence, he says, Looking on Jesus in His sufferings. This was signified by the brazen serpent lifted up as a sign, so that all who looked upon it were cured (Num. 21:8); 'As Moses lifted up the serpent in the desert, so must the son of man be lifted up: that whosoever believes in him may not perish; but may have life everlasting' (Jn. 3:14). Therefore, if you wish to be saved, look on the face of your Christ.

664. – For He is the author [pioneer] of faith in two ways: first, by teaching it by word: 'He has spoken to us by His Son' (Heb. 1:2); 'The only begotten, who is in the bosom of the Father, he has declared him' (Jn. 1:18); secondly, by impressing it on the heart: 'Unto you it is given for Christ, not only to believe in him, but also to suffer for him' (Phil 1:29). Likewise, He is the finisher [perfecter] of our faith in two ways: in one way by confirming it through miracles: 'If you do not believe me, believe the works' (Jn. 10:32); and by rewarding faith. For since faith is imperfect knowledge, its reward consists in perfectly understanding it: 'I will love him and will manifest myself to him' (Jn. 14:21). This was signified by Zechariah (4:9) where it says: 'The hands of Zerubbabel have laid the foundation of his house,' namely, the Church, whose foundation is faith, 'and his hands shall finish it.' For the hands of Christ, Who descended from Zerubbabel, founded the Church and will finish the faith in glory: 'We see now through a glass in a dark manner, but then face to face' (1 Cor. 13:12); 'Contemplation is the reward of faith, by which reward our hearts are cleansed through faith,' as is says in Acts (15:9): 'purifying their hearts by faith.' (Augustine, On the Trinity, c. 10).

665. – For three things should be considered in the passion of Christ: first, what He despised; secondly, what He endured; thirdly, what he merited. As to the first he says, who for the joy set before him endured the cross. That joy was earthly joy, for which He was sought by the crowd, when they wished to make Him king; but He scorned it by fleeing into the mountain (Jn. 6:15); 'Laughter I counter error, and to mirth I said: Why are you vainly deceived?' (Ec 2:2). Or having set before him the joy of eternal life as a reward, he endured the cross. This is the second thing He endured, namely, the cross: 'He humbled himself, being made obedient unto death, even to the death of the cross' (Phil 2:8). In this is shown the bitterness of His torment, because His hands and feet were nailed to the cross; and the shame and ignominy of His death, because this was the most shameful of deaths: 'Let us condemn him to a most shameful death' (Wis. 2:20). In regard to the third, namely, what He merited was to sit at the right hand of the Father; hence, he says, and is seated at the right hand of the throne of God. For the exaltation of Christ's humanity was the reward of His passion: 'He sits on the right hand of the majesty on high' (Heb. 1:3).

"Consider him who," for our love, "showed such" patience toward sinners, not toward those with whom he was in hostility but toward those who, because of their disbelief, appeared to be in tension within their own souls. Do not regret your afflictions, and do not lose your confidence amid the hour of your temptation.

"For consider," saith he, "Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds." For if the sufferings of those near us arouse us, what earnestness will not those of our Master give us! What will they not work in us!

And passing by all else, he expressed the whole by the word "Contradiction"; and by adding "such." For the blows upon the cheek, the laughter, the insults, the reproaches, the mockeries, all these he indicated by "contradiction." And not these only, but also the things which befell Him during His whole life, of teaching.

For a great, a truly great consolation are both the sufferings of Christ, and those of the Apostles. For He so well knew that this is the better way of virtue, as even to go that way Himself, not having need thereof: He knew so well that tribulation is expedient for us, and that it becomes rather a foundation for repose. For hear Him saying, "If a man take not his cross, and follow after Me, he is not worthy of Me." (Matt. x. 38.) If thou art a disciple, He means, imitate the Master; for this is to be a disciple. But if while He went by the path of affliction, thou goest by that of ease, thou no longer treadest the same path, which He trod, but another. How then dost thou follow, when thou followest not? How shall thou be a disciple, not going after the Master? This Paul also says, "We are weak, but ye are strong; we are despised, but ye are honored." (1 Cor. iv. 10.) How is it reasonable, he means, that we should be striving after opposite things, and yet that you should be disciples and we teachers?

"Consider him." For if one who reflects on the afflictions of the brethren finds comfort in his own afflictions, how much more will he who weighs the afflictions of the Lord. "from sinners," for it is greater that even sinners have endured these things. However, he calls contradictions mockery, scourges, ridicules, and whatever opposed his teachings and doctrines: similarly, the shouts with which they cried out under Pilate. "so that you will not grow weary and lose heart." For if you weigh these things in your mind, you will be hardened against afflictions, knowing that you have become imitators of God. "you have not yet resisted to the point of shedding blood." In the above, he testified to them that they had struggled greatly, where he says: You have endured a great race of afflictions: therefore, lest they be exalted by this, he now says: You have not yet contended perfectly; you need something else: which is also a kind of exhortation. For he says: You have come to persecutions, to the plundering of your possessions, but not to death: yet Jesus Christ went even to death. "In your struggle against sin." It shows that sin passionately breathes and they themselves struggle in opposition. For it says, "resisted," as if in battle, as if also resisting sin.

If anyone thinks about the sufferings of fellow servants like himself and receives sufficient consolation, how much more will reflection on the sufferings of the Master, who endured such "abuse," that is, mockery, reproaches, blows to the face — things that contradicted His teaching — the cries before Pilate, and finally, the cross. It is expressively said: "such," that is, enduring unto death, and moreover — with robbers, and moreover from sinners, evidently pagans, or even the Jews themselves.

Reflection on Christ will elevate your souls and restore your nerves, and will not allow you to grow weak and fall into despair under oppressions.

666. – Then (v. 3) he indicates the fruit of this consideration: first, he advises us to consider His example diligently; secondly, he shows its usefulness (v. 3b); thirdly, he gives the reason (v. 4).

667. – He says, therefore: Thus we have said: Looking on to Jesus, the pioneer and perfecter of our faith: not only that, but also consider, i.e., again and again, him who endured from sinners such hostility against himself: 'In all your ways think of him' (Pr. 3:6). The reason for this is that the remedy for every tribulation is found in the cross. For obedience to God is found there: 'He humbled himself, being made obedient' (Phil 2:8); so is piety towards one's parents, because He provided for His mother there; and also love of neighbor; hence, He prayed for sinners: 'Father, forgive them for they know not what they do' (Lk. 23:34); 'Walk in love, as Christ loved you and delivered himself for you' (Eph. 5:2); and patience in adversity: 'I was dumb and was humbled and kept silence from good things: and my sorrow was renewed' (Ps. 38:30); 'He shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth' (Is. 53:7); and final perseverance in all things; hence He persevered to the end: 'Father, into your hands I commend my spirit' (Lk. 23:46). Hence, an example of every virtue is found in the Cross: 'The Cross was not only the altar on which He suffered, but the chair from which He taught' (Augustine).

668. – Therefore, Consider him who endured. But what shall we think? Three things: the type of suffering; hence, he endured hostility, i.e., affliction in words, because they said: 'Vah, you that destroy the temple of God' (Mt. 27:40): 'You will deliver me from the contradictions of the people' (Ps. 17:44); 'All the day long I have spread my hands to a people that does not believe, and contradicts me' (Rom. 10:21); 'And for a sign that shall be contradicted' (Lk. 2:34). And such hostility, i.e., so grave and ignominious: 'O all you that pass by the way, attend, and see if there be any sorrow like to my sorrow' (Lam 1:12). Secondly, from whom he suffered, namely, from sinners, for whom He suffered: 'Christ also died once for our sins, the just for the unjust' (1 Pt 3:18). Thirdly, the person suffering, for He suffered in His members from the beginning of the world before His passion, but then in His own person; hence, he says, against himself: 'I have made you, and I will bear' (Is. 46:4); 'I paid that which I took not away' (Ps. 68:5); 'He bore our sins in his body upon the tree' (1 Pt 2:24).

669. – He shows its usefulness, when he says, that you may not grow weary or fainthearted: for the consideration of Christ's passion makes us not fail: 'If Christ's passion is recalled to mind, nothing is too difficult to bear with equanimity' (Gregory). Therefore, let us not fall away from the faith, as though weary in soul: 'They shall run and not be weary; they shall walk and not faint' (Is. 40:3); 'Be not weary in well-doing' (2 Th 3:13).

For short periods and at prescribed times, power has been given to the demons to incite people whom they control to exercise a tyrannical hostility to the City of God. Thus, they are able not only to receive sacrifice from those who offer it and to seek it from those who are well disposed but also to extort it violently from the unwilling by means of persecutions. However, this power is not a menace to the church but rather an advantage, since it helps to fill up the number of its martyrs. And these the City of God esteems as its most illustrious and honored citizens, just because they have resisted the impious so valiantly, even "to the shedding of blood, striving against sin."

Do not think you have attained to virtue until first you have fought to the shedding of blood. One must resist sin even to death—manfully and irreproachably, as the divine apostle tells us.

There are two kinds of consolation, apparently opposed to one another, but yet contributing great strength each to the other; both of which he has here put forward. The one is when we say that persons have suffered much: for the soul is refreshed, when it has many witnesses of its own sufferings, and this he introduced above, saying, "Call to mind the former days, in which after ye had been illuminated ye endured a great fight of afflictions." The other is when we say, "Thou hast suffered no great thing." The former, when the soul has been exhausted refreshes it, and makes it recover breath: the latter, when it has become indolent and supine, turns it again and pulls down pride. Thus that no pride may spring up in them from that testimony to their sufferings, see what he does. "Ye have not yet" (he says) "resisted unto blood, striving against sin." And he did not at once go on with what follows, but after having shown them all those who had stood "unto blood," and then brought in the glory of Christ, His sufferings, he afterwards easily pursued his discourse. This he says also in writing to the Corinthians, "There hath no temptation taken you, but such as is common to man," that is, small. For this is enough to arouse and set right the soul, when it considers that it has not risen to the whole trial, and encourages itself from what has already befallen it.

What he means is this: Ye have not yet submitted to death; your loss has extended to money, to reputation, to being driven from place to place. Christ however shed His blood for you, while you have not done it for yourselves. He contended for the Truth even unto death fighting for you; while ye have not yet entered upon dangers that threaten death.

"Ye have not yet," he said, "resisted unto blood, striving against sin." Here he indicates that sin is both very vigorous, and is itself armed. For the expression "Ye have resisted [stood firm against]," is used with reference to those who stand firm.

There are two kinds of consolation, opposite to one another: one is when someone says to another, "You have suffered much, remember this"; the other is when they say, "You have not yet endured anything great." The first encourages a weary soul that has many witnesses of its suffering; the other humbles a soul that intends to exalt itself and rouses a careless one. Paul now uses both of these kinds with regard to the Hebrews. For having said above that they "endured a great struggle of sufferings" (Heb. 10:32), and having persuaded them to imitate their former selves, he now, on the contrary, shows that they have not yet accomplished anything worthy of praise, lest they become proud. And notice his wisdom. Having reminded them of the Old Testament saints who endured such great sufferings, and of the Lord Himself, he then shows that their afflictions are insignificant. For, he says, you have not yet reached the point of death; you endure persecutions and the plundering of property, but Christ went as far as death. By the word "struggled" he shows that although sin strongly resists them in some way, they remain firm and strong in the fight — one that is, admittedly, not yet favorable, but rather easy.

"Struggling against sin." Against the devil, who is sin itself, as its inventor and instructor; or against sin itself and its shameful passions, which are hostile and destructive to us.

670. – Then when he says, you have not yet resisted to the point of shedding your blood, he gives the reason for this. As if to say: You should not grow weary in your tribulations, because you have not endured as much as Christ. For He shed His blood for us: 'This is the blood of the new covenant which shall be shed for you' (Mt. 26:28). But you have suffered the loss of your goods. Yet it is a greater work to give one's life than external possessions; although sometimes the root from which it springs, namely, charity, might be less. Hence he says, In your struggle against sin you have not resisted to the point of shedding your blood for Christ.

In truth, tribulations are, for those well prepared, like certain foods and exercises for athletes which lead the contestant on to the hereditary glory, if, when reviled, we bless; if when maligned, we entreat; if ill-treated, we give thanks; if afflicted, we glory in our afflictions. It is indeed shameful for us to bless on propitious occasions but be silent on dark and difficult ones. On the contrary, we must bless even more at that time, knowing that "the Lord disciplines him whom he loves and chastises every son whom he receives."

Not in the amount of money, not in the pride of power, not in the height of glory is victory gained, but the Lord freely gives his help to those who seek him through excessive affliction. Such was Paul, who made his afflictions his boast. Therefore he was able to say, "When I am weak, then I am strong." "Give us therefore, O Lord, help from trouble," since "suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint." Do you see where affliction leads you? To hope that does not disappoint. Are you ill? Be of good cheer, because "the Lord disciplines him whom he loves."

At this point we might consider and commit more actively to memory how almighty God allows God's chosen ones and beloved servants—those God has predestined to life and the eternal kingdom—to be so stricken in this life by the persecution of the wicked and to be wasted by so many kinds and such fierce punishments and deaths. This is so that when we have viewed the sufferings of the maturely faithful, we may grieve less over the adversities that perhaps have happened to us and learn instead to esteem it complete joy when we fall into various kinds of struggles, keeping in mind that "the Lord disciplines him whom he loves and chastises every son whom he receives."

It is just here, where God's providence seems at first to be most cruel, that the Divine humility, the stooping down of the Highest, most deserves praise. We are perplexed to see misfortune falling upon decent, inoffensive, worthy people--on capable, hard-working mothers of families or diligent, thrifty, little trades-people, on those who have worked so hard, and so honestly, for their modest stock of happiness and now seem to be entering on the enjoyment of it with the fullest right. How can I say with sufficient tenderness what here needs to be said? It does not matter that I know I must become, in the eyes of every hostile reader, as it were personally responsible for all the sufferings I try to explain--just as, to this day, everyone talks as if St. Augustine wanted unbaptised infants to go to Hell. But it matters enormously if I alienate anyone from the truth. Let me implore the reader to try to believe, if only for the moment, that God, who made these deserving people, may really be right when He thinks that their modest prosperity and the happiness of their children are not enough to make them blessed: that all this must fall from them in the end, and that if they have not learned to know Him they will be wretched. And therefore He troubles them, warning them in advance of an insufficiency that one day they will have to discover. The life to themselves and their families stands between them and the recognition of their need; He makes that life less sweet to them. I call this a Divine humility because it is a poor thing to strike our colours to God when the ship is going down under us; a poor thing to come to Him as a last resort, to offer up "our own" when it is no longer worth keeping. If God were proud He would hardly have us on such terms: but He is not proud, He stoops to conquer, He will have us even though we have shown that we prefer everything else to Him, and come to Him because there is "nothing better" now to be had.

When a man turns to Christ and seems to be getting on pretty well (in the sense that some of his bad habits are now corrected) he often feels that it would now be natural if things went fairly smoothly. When troubles come along—illnesses, money troubles, new kinds of temptation—he is disappointed. These things, he feels, might have been necessary to rouse him and make him repent in his bad old days; but why now? Because God is forcing him on, or up, to a higher level: putting him into situations where he will have to be very much braver, or more patient, or more loving, than he ever dreamed of being before. It seems to us all unnecessary: but that is because we have not yet had the slightest notion of the tremendous thing He means to make of us.

The anger of the Lord is spoken of in two senses. First, when the Lord punishes in order to save, as in the following verse: "For he scourges every son whom he accepts." Second, when he sends to eternal fire about which another psalm speaks: "O Lord, do not rebuke me in your anger, nor reproach me in your wrath." An improper meaning is surely drawn from the realm of human experiences. For when we punish some guilt, we go astray by getting upset at the deeds. But God executes judgment while in a state of tranquility, for he is unacquainted with the confusing experiences of emotion.

And Sarah afflicted her; which is equivalent to corrected and admonished her. It has therefore been well said, "My son, despise not thou the correction of God; nor faint when thou art rebuked of Him. For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth." And the foresaid Scriptures, when examined in other places, will be seen to exhibit other mysteries. We merely therefore assert here, that philosophy is characterized by investigation into truth and the nature of things (this is the truth of which the Lord Himself said, "I am the truth"); and that, again, the preparatory training for rest in Christ exercises the mind, rouses the intelligence, and begets an inquiring shrewdness, by means of the true philosophy, which the initiated possess, having found it, or rather received it, from the truth itself.

"And ye have forgotten the exhortation." That is, And ye have slackened your hands, ye have become faint.

"Which" (he says) "speaketh unto you as unto sons, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him." He has drawn his encouragement from the facts themselves; over and above he adds also that which is drawn from arguments, from this testimony.

"Faint not" (he says) "when thou art rebuked of Him." It follows that these things are of God. For this too is no small matter of consolation, when we learn that it is God's work that such things have power, He allowing them; even as also Paul says; "He said unto me, My grace is sufficient for thee: for My strength is made perfect in weakness." He it is who allows them.

"and you have forgotten that word of encouragement." Therefore, he said, he is so saddened and disappointed in spirit that he has even forgotten the words that contribute to courage. This, however, signifies that they are very slow in their actions: for those who are like this forget even the things that are in their hands. "addresses you as sons." For Solomon was not speaking to his own children, but was bringing forth common teaching: therefore he says "as." "when he rebukes you." It is the greatest encouragement and comfort to know that afflictions come to us by God's promise for our benefit, since afflictions lead us to divine wisdom [φιλοσοφεῖν]: and if they come by God's permission, they seem to be sent and imposed by Him.

Therefore, if this "jealous God" asks for you and wishes your soul to cleave to him, if he keeps you from sin, if he corrects and chastises you, if he is indignant, if he is angry and uses a kind of jealousy against you, know that this is your hope of salvation.… See the compassion and loyalty of the good God. When he wishes to have mercy, he says he is indignant and angry.

Moreover, if we believe that some inflictions are sent on us by the Lord, to whom should we more exhibit patience than to the Lord? Nay, He teaches us to give thanks and rejoice, over and above, at being thought worthy of divine chastisement. "Whom I love," saith He, "I chasten." O blessed servant, on whose amendment the Lord is intent! with whom He deigns to be wroth!whom He does not deceive by dissembling His reproofs!On every side, therefore, we are bound to the duty of exercising patience, from whatever quarter, either by our own errors or else by the snares of the Evil One, we incur the Lord's reproofs.

You have sunk so low and grown so weak that you have forgotten even the words calling you to courage, though you have not yet endured anything great. For great and praiseworthy sufferings often produce forgetfulness of what is necessary.

"Which is offered to you, as sons: my son! do not despise the chastening of the Lord." 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."

"Do not lose heart when He rebukes you." 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.

671. – Having exhorted them to endure evil patiently, according to the example of the ancient fathers and Christ, the Apostle now exhorts them to do the same on the authority of Scripture. In regard to this he does three things: first, he gives the authority; secondly, he explains its meaning (v. 7); thirdly, he argues to his conclusion (v. 8).

672. – He cites the authority, which is found in Proverbs (3:11) but in different words from our version; for we have: 'My son, reject not the correction of the Lord; and do not faint when you are chastised by him. For whom the Lord loves, he chastises; and as a father in the son he pleases himself.' But because the Apostle quotes that authority for our consolation, he uses other words; hence, he says, And have you forgotten the exhortation. As if to say: It is strange, your comforts have given joy to my soul' (Ps. 93:19); 'I will never forget your justifications' (Ps. 118:94). But he says, exhortation [consolation] i.e., God consoling; and he speaks emphatically: 'Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort, who comforts us in all our tribulation' (2 Cor. 1:3). He continues, which addresses, i.e., the God of consolation, you as sons. Therefore, if he chastises, He does not hate; but His chastisement is directed to our good, because He speaks to us as to sons.

673. – But he gives the words of another saying: My son, do not regard lightly the discipline of the Lord, as some who hate discipline; and he adds the reason, For the Lord disciplines him whom he loves. By this authority he forbids two things, namely hatred of discipline and impatience with it. By reason of the first he says, My son, do not regard lightly the discipline of the Lord, as some who hate discipline and of whom it says in Proverbs (9:8): 'Rebuke not a scorner, lest he hate you'; 'They have hated him that rebukes in the gate; and have abhorred him that speaks perfectly' (Am 5:10). Therefore, the Apostle says, Do not regard lightly the discipline of the Lord. As if to say: God chastises you for discipline; do not regard lightly [neglect], i.e., do not despise it by negligence: 'He that rejects wisdom and discipline is unhappy' (Wis. 3:11). By reason of the second he says, Do not lose courage [be wearied] when you are punished by him. For some, even though they do not hate a harsh correction, bear it impatiently; therefore, he says, Be not wearied, while you are rebuked [punished] by him. For a man is spiritually wearied, when he is so sad that he faints: 'That you be not wearied, fainting in your mind' (Heb. 12:3); 'Be not grieved with her bonds' (Sir. 6:26).

Scripture enlightens from the left by means of benign punishments. Wherefore the Lord permitted the most just Abel to be murdered. Behold Noah who took a hundred years to build the Ark and placed in it everything he had: and the whole world was making fun of him. It is the same with Abraham, Isaac and Jacob who were pilgrims, and with Joseph who could not be exalted before having been sold, imprisoned and humiliated. See Moses, whom God was to place at the head of the whole world, how he was humbled: he tended the sheep of a priest for forty years. Likewise, David: as long as he suffered, he was very good, and he came to reign by means of sufferings. But later, living in prosperity, he committed many sins. Likewise, Ezechias in his weakness was very humble, but later he became proud at the time of the coming of the Babylonian envoys. Behold Elias, the poor little one who had nothing to eat but what the crow and the poor little widow brought to him: and who yet closed the heavens. Behold John the Baptist who stayed seven years in the desert and lay there on a bed of pebbles. Likewise, Paul says: They were stoned, they were sawed asunder, they were tempted, they were put to death by the sword. They went about in sheepskins, etc. Punishments, therefore, are most sweet. And so, either God punishes or He does not. For whom the Lord loves, He chastises. This is proved by particular instances. Hence it must be inferred to apply universally.

Let us then also pray for those who have fallen into any sin, that meekness and humility may be given to them, so that they may submit, not unto us, but to the will of God. For in this way they shall secure a fruitful and perfect remembrance from us, with sympathy for them, both in our prayers to God, and our mention of them to the saints. Let us receive correction, beloved, on account of which no one should feel displeased. Those exhortations by which we admonish one another are both good [in themselves] and highly profitable, for they tend to unite us to the will of God. For thus saith the holy Word: "The Lord hath severely chastened me, yet hath not given me over to death." [Psalm 118:18] "For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth." [Hebrews 12:6] "The righteous," saith it, "shall chasten me in mercy, and reprove me; but let not the oil of sinners make fat my head." [Psalm 141:5] And again he saith, "Blessed is the man whom the Lord reproveth, and reject not thou the warning of the Almighty. For He causes sorrow, and again restores [to gladness]; He woundeth, and His hands make whole. He shall deliver thee in six troubles, yea, in the seventh no evil shall touch thee. In famine He shall rescue thee from death, and in war He shall free thee from the power of the sword. From the scourge of the tongue will He hide thee, and thou shalt not fear when evil cometh. Thou shalt laugh at the unrighteous and the wicked, and shalt not be afraid of the beasts of the field. For the wild beasts shall be at peace with thee: then shalt thou know that thy house shall be in peace, and the habitation of thy tabernacle shall not fail. Thou shall know also that thy seed shall be great, and thy children like the grass of the field. And thou shall come to the grave like ripened corn which is reaped in its season, or like a heap of the threshing-floor which is gathered together at the proper time." [Job 5:17-26] Ye see, beloved, that protection is afforded to those that are chastened of the Lord; for since God is good, He corrects us, that we may be admonished by His holy chastisement.

Let us urgently pray and groan with continual petitions. For know, beloved brethren, that I was not long ago reproached with this also in a vision, that we were sleepy in our prayers, and did not pray with watchfulness; and undoubtedly God, who "rebukes whom He loves, when He rebukes, rebukes that He may amend, amends that He may preserve. Let us therefore strike off and break away from the bonds of sleep, and pray with urgency and watchfulness, as the Apostle Paul bids us, saying, "Continue in prayer, and watch in the same." For the apostles also ceased not to pray day and night; and the Lord also Himself, the teacher of our discipline, and the way of our example, frequently and watch-fully prayed, as we read in the Gospel: "He went out into a mountain to pray, and continued all night in prayer to God." And assuredly what He prayed for, He prayed for on our behalf, since He was not a sinner, but bore the sins of others. But He so prayed for us, that in another place we read, "And the Lord said to Peter, Behold, Satan has desired to sift you as wheat: but I have prayed for thee, that thy faith fail not." But if for us and for our sins He both laboured and watched and prayed, how much more ought we to be instant in prayers; and, first of all, to pray and to entreat the Lord Himself, and then through Him, to make satisfaction to God the Father! We have an advocate and an intercessor for our sins, Jesus Christ the Lord and our God, if only we repent of our sins past, and confess and acknowledge our sins, whereby we now offend the Lord, and for the time to come engage to walk in His ways, and to fear His commandments. The Father corrects and protects us, if we still stand fast in the faith both in afflictions and perplexities, that is to say, cling closely to His Christ; as it is written, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine or nakedness, or peril, or sword? None of these things can separate believers, nothing can tear away those who are clinging to His body and blood. Persecution of that kind is an examination and searching out of the heart. God wills us to be sifted and proved, as He has always proved His people; and yet in His trials help has never at any time been wanting to believers.

"For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth." Thou canst not say that any righteous man is without affliction: even if he appear to be so, yet we know not his other afflictions. So that of necessity every righteous man must pass through affliction. For it is a declaration of Christ, that the wide and broad way leads to destruction, but the strait and narrow one to life. If then it is possible to enter into life by that means, and is not by any other, then all have entered in by the narrow way, as many as have departed unto life.

"because the Lord disciplines those he loves." Indeed, no one can show anyone to be righteous without affliction: for "narrow and hard is the way that leads to life." (Matt. 7:14) Therefore, as far as correction is concerned, God calls you, not to punishment. Therefore, in the very fact that they thought they were forsaken by God, namely because of afflictions, He persuades them that they are cared for by God; rather, in the opposite way: You would be forsaken, He says, if you acted without afflictions. "he accepts as his son." He who takes to himself, who accepts as his son. "Just as the Son offers himself to you, God." (Matt. 20:28) Therefore, since it is a sign of sons to be corrected, endure, he says, affliction. But the righteous are the sons of God.

"I will punish with the rod" your saints; "I will visit with a whip their sins." Why? So that "I may not take my mercy from them." For when he leaves someone, he no longer punishes or whips them, since he does not whip everyone, but "every son the Lord receives."

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.

674. – Then when he says, For the Lord disciplines [chastises] whom he loves, he gives the reason. But as the Philosopher says, the word 'chastisement' is generally used in regard to children: for we call a person chaste, whose concupiscence has been chastised. Similarly, a child is said to be chastised, when he is well disciplined. For something prone to evil needs chastening. But concupiscence is such, and so is a child who follows his own impulses. Therefore, one who chastises does so to keep them from evil. And because our senses and thoughts are prone to evil (Gen. 6:5), the Lord chastises us to draw from evil: 'The Lord chastising has chastised me; but he has not delivered me over to death' (Ps. 117:18); 'You have chastised me, and I was instructed as a young bullock unaccustomed to the yoke' (Jer. 31:18). But He chastises not to punish but to save. Hence he says, He scourges every son whom he receives. Therefore, those who are not scourged are not numbered among his sons: 'They are in the labor of men; neither shall they be scourged like other men' (Ps. 72:5). Hence, it is a sign, as it were, of eternal reprobation: 'My jealousy shall depart from you' (Ez. 16:42). Nor is it strange, if He scourges every son He adopts, because He did not spare His own Son: 'Ought not Christ to have suffered these things?' (Lk. 24:26).

Here discipline is spoken of in reference to those evils that anyone suffers for his sins in order that he may be corrected.

"Ye endure chastisement" (he says); not for punishment, nor for vengeance, nor for suffering. See, from that from which they supposed they had been deserted of God, from these he says they may be confident, that they have not been deserted. It is as if he had said, Because ye have suffered so many evils, do you suppose that God has left you and hates you? If ye did not suffer, then it were right to suppose this. For if "He scourgeth every son whom He receiveth," he who is not scourged, perhaps is not a son. What then, you say, do not bad men suffer distress? They suffer indeed; how then? He did not say, Every one who is scourged is a son, but every son is scourged. For in all cases He scourges His son: what is wanted then is to show, whether any son is not scourged. But thou wouldest not be able to say: there are many wicked men also who are scourged, such as murderers, robbers, sorcerers, plunderers of tombs. These however are paying the penalty of their own wickedness, and are not scourged as sons, but punished as wicked: but ye as sons.

Fathers are in the habit of disciplining their true children, and if they see them caned by the teachers, they do not worry; they see the fruit coming from the discipline. But they despise illegitimate children and do not accord them equal attention. So if you also avoid discipline, you are of the number of the illegitimate.

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.

675. – Then (v. 7) he shows the meaning of the above scriptural quotation: first, he explains the meaning of the admonition; secondly, the meaning of the reason; thirdly, he shows that the reason is fitting (v. 7c).

676. – The Apostle's advice was not to neglect the Lord's discipline and not to become weary. But he includes both in these words, for not to neglect and not to grow weary are nothing less than to persevere in discipline; hence Job (6:10): 'This is my consolation that afflicting me with sorrow, he spare not'; 'Embrace discipline, lest at any time the Lord be angry' (Ps. 2:12). He told us why we should not be negligent when he said, Whom the Lord loves he chastises; hence, he says here: God is treating you as sons. As if to say: Persevere, because he deals with you as with His sons: 'You shall call me Father and shall not cease to walk after me' (Jer. 3:19). Then he shows that the reason is fitting when he says, What son is there whom his father does not discipline [correct]? For it is the father's duty to correct his son: 'He that spares the rod hates his son; but he that loves him corrects him betimes' (Pr. 13:2); 'A horse not broken becomes stubborn; and a child left to himself will become headstrong' (Sir. 30:8). Therefore, correction is necessary, as a sting of the flesh was given to Paul, lest he fall (2 Cor. 12:7).

But if any one be maliciously prosecuted by the heathen, because he will not still go along with them to the same excess of riot, let him know that such a one is blessed of God, according as our Lord says in the Gospel: "Blessed are ye when men shall reproach you, or persecute you, or say all manner of evil against you falsely, for my sake. Rejoice and be exceeding glad, for your reward is great in heaven." If, therefore, any one be slandered and falsely accused, such a one is blessed; for the Scripture says, "A man that is a reprobate is not tried by God." But if any one be convicted as having done a wicked action, such a one not only hurts himself, but occasions the whole body of the Church and its doctrine to be blasphemed; as if we Christians did not practise those things that we declare to be good and honest, and we ourselves shall be reproached by the Lord, that "they say and do not." Wherefore the bishop must boldly reject such as these upon full conviction, unless they change their course of life.

As Scripture points out, it is bastards who are spoiled: the legitimate sons, who are to carry on the family tradition, are punished. It is for people whom we care nothing about that we demand happiness on any terms: with our friends, our lovers, our children, we are exacting and would rather see them suffer much than be happy in contemptible and estranging modes. If God is Love, He is, by definition, something more than mere kindness. And it appears, from all the records, that though He has often rebuked us and condemned us, He has never regarded us with contempt. He has paid us the intolerable compliment of loving us, in the deepest, most tragic, most inexorable sense.

Then again he argues from the general custom. Seest thou how he brings up arguments from all quarters, from facts in the Scripture, from its words, from our own notions, from examples in ordinary life? "But if ye be without chastisement" and so on. Seest thou that he said what I just mentioned, that it is not possible to be a son without being chastened? For as in families, fathers care not for bastards, though they learn nothing, though they be not distinguished, but fear for their legitimate sons lest they should be indolent, so here. If then not to be chastised is a mark of bastards, we ought to rejoice at chastisement, if this be a sign of legitimacy. "God dealeth with you as with sons"; for this very cause.

"If you are not disciplined." Where he had sought from the things themselves, namely with all the saints brought forth who had fought through afflictions, now he strives to persuade even from human reasoning. "then you are not legitimate, not true sons and daughters at all." If, therefore, the sign of illegitimate children is not to be punished, but legitimate children are punished, it is necessary, he says, to rejoice in punishment.

677. – Then (v. 8) he argues from what he has already said: first, he concludes to something unwelcome; secondly, by giving an example (v. 9); thirdly, he mentions the resulting usefulness (v. 11).

678. – In regard to the first he gives this reason: All the saints who have pleased God passed through many tribulations, by which they were made sons of God. Therefore, one who does not persevere in discipline is not a son but a bastard, i.e., born of adultery. From this reason he draws this conclusion: If you are left without discipline [chastisement], in which all have participated, then you are illegitimate children and not sons. 'All who would live godly lives in Christ will suffer persecution' (2 Tim. 3:12); 'All that have pleased God passed through many tribulations, remaining faithful' (Jdt. 8:23). Nor is it necessary that the saints always have outward tribulations, when they are afflicted inwardly by the wicked lives of perverse men: 'Lot dwelling among them that vexed the just soul from day to day with unjust works' (2 Pt 2:8). But a son, properly speaking, is born of a legitimate father; our mother is the Church, whose spouse is God Himself: 'I will espouse you to me in faith' (Hos 2:20). Therefore, those born of the spirit of the world or the devil are bastards: 'But draw near hither, you sons of the sorceress, the seed of the adulterer and of the harlot' (Is. 57:3). Therefore, it is clear that they are not truly sons, unless they are born of a legitimate father.

"Furthermore, we have had fathers of our flesh which corrected us, and we gave them reverence." Again, he reasons from their own experiences, from what they themselves suffered. For as he says above, "Call to mind the former days," so here also "God" (he saith) "dealeth with you as with sons," and ye could not say, We cannot bear it: yea, "as with sons" tenderly beloved. For if they reverence their "fathers of the flesh," how shall not you reverence your heavenly Father?

"Furthermore," he saith, "we have had fathers of our flesh which corrected us and we gave them reverence: shall we not much rather be in subjection to the Father of spirits, and live?" ("To the Father of spirits," whether of spiritual gifts, or of prayers, or of the incorporeal powers.) If we die thus, then "we shall live. For they indeed for a few days chastened us after their own pleasure," for what seems so is not always profitable, but "He for our profit."

"and we respected them for it." We heard, he says, and we respected them. "Father of spirits." Whether of spiritual gifts or of souls or spiritual virtues. "and live." For this is life, to be subject to God.

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.

679. – Then (v. 9) he gives the second reason drawn from our own experience, namely, paternal correction. This proceeds according to the twofold difference between God the Father and the father of our flesh. The first difference is that a man begets a man as to the body, but not as to the soul, which is created and not transmitted: 'I have not given you a spirit and a soul' (2 Macc 7:22); hence, he says, We have had earthly fathers to discipline us: 'Have you children? Instruct them' (Sir. 7:25). And we respected them: 'Honor your father and your mother' (Ex. 20:12). But God is our Father in a more excellent way, namely, as to the soul, which He creates: 'The spirit will return to God who gave it' (Ec 12:7). Furthermore, He makes the soul just by adopting us as sons: 'The Spirit gives testimony to our spirit that we are the sons of God' (Rom. 8:16). Hence, he says, shall we not much more be subject to the Father of spirits, i.e., our souls, which are called spirits, because they are not evolved from matter, and live? for the end of obedience is everlasting life: 'If anyone keep my word, he will not taste death forever' (Jn. 8:52); 'He became to all that obey him the cause of eternal salvation' (Heb. 5:9).

However the difference arises not from this alone, nor from the persons, but also from the cause itself, and from the fact. For it is not on the same grounds that He and they inflict chastisement: but they did it with a view to "what seemed good to them," that is, fulfilling their own pleasure oftentimes, and not always looking to what was expedient. But here, that cannot be said. For He does this not for any interest of His own but for you, and for your benefit alone. They did it that ye might be useful to themselves also, oftentimes without reason; but here there is nothing of this kind. Seest thou that this also brings consolation? For we are most closely attached to those earthly parents, when we see that not for any interests of their own they either command or advise us: but their earnestness is, wholly and solely, on our account. For this is genuine love, and love in reality, when we are beloved though we be of no use to him who loves us,-not that he may receive, but that he may impart. He chastens, He does everything, He uses all diligence, that we may become capable of receiving His benefits. "For they verily" (he says) "for a few days chastened us after their own pleasure, but He for our profit, that we might be partakers of His holiness."

What is "of his holiness"? It is, of His purity, so as to become worthy of Him, according to our power. He earnestly desires that ye may receive, and He does all that He may give you: do ye not earnestly endeavor that ye may receive? "I said unto the Lord," one says, "Thou art my Lord, for of my good things Thou hast no need."

Therefore chastisement is "profitable"; therefore chastisement is a "participation of holiness." Yea and this greatly: for when it casts out sloth, and evil desire, and love of the things of this life, when it helps the soul, when it causes a light esteem of all things here (for affliction does this), is it not holy? Does it not draw down the grace of the Spirit?

Let us consider the righteous, from what cause they all shone brightly forth. Was it not from affliction? And, if you will, let us enumerate them from the first and from the very beginning: Abel, Noah himself; for it is not possible that he, being the only one in that so great multitude of the wicked, should not have been afflicted; for it is said, "Noah being alone perfect in his generation, pleased God." For consider, I beseech you, if now, when we have innumerable persons whose virtue we may emulate, fathers, and children, and teachers, we are thus distressed, what must we suppose he suffered, alone among so many? But should I speak of the circumstances of that strange and wonderful rain? Or should I speak of Abraham, his wanderings one upon another, the carrying away of his wife, the dangers, the wars, the famines? Should I speak of Isaac, what fearful things he underwent, driven from every place, and laboring in vain, and toiling for others? Or of Jacob? for indeed to enumerate all his afflictions is not necessary, but it is reasonable to bring forward the testimony, which he himself gave when speaking with Pharaoh; "Few and evil are my days, and they have not attained to the days of my fathers." Or should I speak of Joseph himself? Or of Moses? Or of Joshua? Or of David? Or of Elijah? Or of Samuel? Or wouldest thou that I speak of all the prophets? Wilt thou not find that all these were made illustrious from their afflictions? Tell me then, dost thou desire to become illustrious from ease and luxury? But thou canst not.

"And indeed they disciplined us for a few days." For they cannot always teach us to make us perfect; but God, who always educates and corrects, makes us perfect. For the death of a father or the growth of a son halts correction.

"to what seemed right to them."What seems good to the father does not always benefit the son: for often they teach even disgraceful arts. "however, here for our benefit." Moreover, God always seeks our effectiveness. For He does not bestow as if to receive something from us, like earthly fathers, but rather to give, and to give not something mediocre, but holiness, that is, purity: so that as much as possible, we may become worthy of it. "But every chastisement." Again, from common understanding, he takes opportunities for encouragement and says: "every chastisement," not only spiritual but also bodily, "does not seem to be a cause of joy." He rightly says, seem: for it is not truly sorrow; for how could it properly be sorrow, when it is the mother of joy? But as if speaking to us, he said: It seems, for we bear discipline and chastisement heavily. "Yet afterwards." For after this present chastisement, there will be peace in the future, joy and righteousness and whatever is of this kind.

"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.

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.

680. – Secondly, there is a difference between human and divine correction; first, as to the end, because the end of human correction is transitory, for it is directed to living well in this life, which lasts a few days; secondly, as to the reason, because man corrects according to his will, which can be mistaken, yet we obey it. But not so in divine correction: for He instructs us in something useful for eternity, namely, to receive the holiness which He Himself is: 'Sanctify the Lord of hosts himself; let him be your fear and let him be your dread. And he shall be a sanctification to you' (Is. 8:13). Therefore, he says, they disciplined us for short time; and this in regard to the first: at their pleasure, in regard to the second. But he disciplines us for our good: 'I am the Lord who teaches you profitable things' (Is. 48:17); and this that we may share his holiness. Therefore, we should all the more accept his chastisement.