Heb 12:10

“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.”

“"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.”

“Showing wherein the chastisement of our heavenly Father is preferable to that of earthly fathers. for a few days--that is, with a view to our well-being in the few days of our earthly life: so the Greek. after their own pleasure--Greek, "according to what seemed fit to themselves." Their rule of chastening is what may seem fit to their own often erring judgment, temper, or caprice. The two defects of human education are: (1) the prevalence in it of a view to the interests of our short earthly term of days; (2) the absence in parents of the unerring wisdom of our heavenly Father. "They err much at one time in severity, at another in indulgence [Sa1 3:13; Eph 6:4], and do not so much chasten as THINK they chasten" [BENGEL]. that we might be partakers of his holiness--becoming holy as He is holy (Joh 15:2). To become holy like God is tantamount to being educated for passing eternity with God (Heb 12:14; Pe2 1:4). So this "partaking of God's holiness" stands in contrast to the "few days" of this life, with a view to which earthly fathers generally educate their sons.”

“"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.”