Hebrews 12:11-13
No chastening for the present seems to be joyous, but grievous, nevertheless, afterward it yields the peaceable fruit of righteousness unto them which are exercised thereby. Wherefore lift up the hands which hang down, and the feeble knees: and make straight paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed.
- They who drink bitter medicines, first submit to some unpleasantness, and afterwards feel the benefit. For such is virtue, such is vice. In the latter there is first the pleasure, then the despondency: in the former first the despondency, and then the pleasure. But there is no equality; for it is not the same, to be first grieved and afterwards pleased, and to be first pleased and afterwards grieved. How so? Because in the latter case the expectation of coming despondency makes the present pleasure less: but in the former the expectation of coming pleasure cuts away the violence of present despondency; so that the result is that in the one instance we never have pleasure, in the latter we never have grief. And the difference does not lie in this only, but also in other ways. As how? That the duration is not equal, but far greater and more ample. And here too, it is still more so in things spiritual.
From this [consideration] then Paul undertakes to console them; and again takes up the common judgment of men, which no one is able to stand against, nor to contend with the common decision, when one says what is acknowledged by all.
You are suffering, he says. For such is chastisement; such is its beginning. For no chastening for the present seems to be joyous but grievous. Well said he, seems not. Chastisement he means is not grievous but seems so. All chastisement: not this and that, but all, both human and spiritual. Do you see that he argues from our common notions? Seems (he says) to be grievous, so that it is not [really so]. For what sort of grief brings forth joy? So neither does pleasure bring forth despondency.
Nevertheless, afterward it yields the peaceable fruits of righteousness to them which have been exercised thereby. Not fruit but fruits, a great abundance.
To them (he says) which have been exercised thereby. What is to them which have been exercised thereby? To them that have endured for a long while, and been patient. And he uses an auspicious expression. So then, chastisement is exercise, making the athlete strong, and invincible in combats, irresistible in wars.
If then all chastisement be such, this also will be such: so that we ought to look for good things, and for a sweet and peaceful end. And do not wonder if, being itself hard, it has sweet fruits; since in trees also the bark is almost destitute of all quality, and rough; but the fruits are sweet. But he took it from the common notion. If therefore we ought to look for such things, why do ye vex yourselves? Why, after you have endured the painful, do ye despond as to the good? The distasteful things which you had to endure, you endured: do not then despond as to the recompense.
He speaks as to runners, and boxers, and warriors. Do you see how he arms them, how he encourages them? Walk straight, he says. Here he speaks with reference to their thoughts; that is to say, not doubting. For if the chastisement be of love, if it begin from loving care, if it end with a good result (and this he proves both by facts and by words, and by all considerations), why are you dispirited? For such are they who despair, who are not strengthened by the hope of the future. Walk straight, he says, that your lameness may not be increased, but brought back to its former condition. For he that runs when he is lame, galls the sore place. Do you see that it is in our power to be thoroughly healed?
Hebrews 12:14
- Follow peace with all men, and holiness, without which no man shall see the Lord. What he also said above, Not forsaking the assembling of yourselves together, he hints at in this place also. For nothing so especially makes persons easily vanquished and subdued in temptations, as isolation. For, tell me, scatter a phalanx in war, and the enemy will need no trouble, but will take them prisoners, coming on them separately, and thereby the more helpless.
Follow peace with all men, and holiness (he says). Therefore with the evil-doers as well? If it be possible, he says, as much as lies in you, live peaceably with all men. For your part (he means) live peaceably, doing no harm to religion: but in whatever you are ill-treated, bear it nobly. For the bearing with evil is a great weapon in trials. Thus Christ also made His disciples strong by saying, Behold I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves, What dost Thou say? Are we among wolves, and dost Thou bid us to be as sheep, and as doves? Yea, He says. For nothing so shames him that is doing us evil, as bearing nobly the things which are brought upon us: and not avenging ourselves either by word or by deed. This both makes us more philosophical ourselves and procures a greater reward, and also benefits them. But has such an one been insolent? Do thou bless [him]. See how much you will gain from this: you have quenched the evil, you have procured to yourself a reward, you have made him ashamed, and you have suffered nothing serious.
- Follow peace with all men, and holiness. What does he mean by holiness? Chaste, and orderly living in marriage. If any person is unmarried (he says) let him remain pure, let him marry: or if he be married, let him not commit fornication, but let him live with his own wife: for this also is holiness. How? Marriage is not holiness, but marriage preserves the holiness which [proceeds] from Faith, not permitting union with a harlot. For marriage is honorable, not holy. Marriage is pure: it does not however also give holiness, except by forbidding the defilement of that [holiness] which has been given by our Faith.
Without which (he says) no man shall see the Lord. Which he also says in the [Epistle] to the Corinthians. Be not deceived: neither fornicators, nor adulterers, nor idolaters, nor effeminate, nor abusers of themselves with mankind, nor covetous persons, nor thieves, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. For how shall he who has become the body of a harlot, how shall he be able to be the body of Christ?