Hebrews 12:11 · Clearspring

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Other translations

WEBBE

All chastening seems for the present to be not joyous but grievous; yet afterward it yields the peaceful fruit of righteousness to those who have been trained by it.

BSB

No discipline seems enjoyable at the time, but painful. Later on, however, it yields a harvest of righteousness and peace to those who have been trained by it.

KJV

Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.

ASV

All chastening seemeth for the present to be not joyous but grievous; yet afterward it yieldeth peaceable fruit unto them that have been exercised thereby, [even the fruit] of righteousness.

BBE

At the time all punishment seems to be pain and not joy: but after, those who have been trained by it get from it the peace-giving fruit of righteousness.

Original Greek

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πᾶσα pasa All G3956 δὲ de now G1161 παιδεία paideia discipline G3809 πρὸς pros for G4314 μὲν men indeed G3303 τὸ to those G3588 παρὸν paron being present G3918 οὐ ou not G3756 δοκεῖ dokei it seems G1380 χαρᾶς charas of joy G5479 εἶναι einai to be G1511 ἀλλὰ alla but G235 λύπης lupēs of grief G3077 ὕστερον husteron afterward G5306 δὲ de however G1161 καρπὸν karpon [the] fruit G2590 εἰρηνικὸν eirēnikon peaceable G1516 τοῖς tois to those G3588 δι di᾽ through G1223 αὐτῆς autēs it G846 γεγυμνασμένοις gegumnasmenois trained G1128 ἀποδίδωσιν apodidōsin it yields G591 δικαιοσύνης.¶ dikaiosunēs of righteousness G1343

The early church

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.

John Chrysostom · d. 407Homilies on Hebrews

Ye are suffering, he says. For such is chastisement; such is its beginning. For "no chastening for the present seemeth to be joyous but grievous." Well said he, "seemeth not," Chastisement he means is not grievous but "seemeth" so. "All chastisement": not this and that, but "all," both human and spiritual. Seest thou that he argues from our common notions? "Seemeth" (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 yieldeth 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 ye have endured the painful, do ye despond as to the good? The distasteful things which ye had to endure, ye endured: do not then despond as to the recompense.

John Chrysostom · d. 407Homilies on Hebrews

Commentary

Matthew Henry · Verses 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.

Read Matthew Henry on Hebrews 12 →

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