But if you be without chastisement, whereof all are made partakers, then are you bastards, and not sons.

“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.”

“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.”

“Above, the Apostle led us to bear evils patiently by the example of the ancient fathers and of Christ; here he admonishes to the same thing from the authority of Scripture. Hence concerning this he does three things. For first he sets forth the authority; second he shows its sense, at the place persevere in discipline; third he argues to his proposal from what has gone before, at the place but if you are without discipline. He sets forth the authority, which is found in Prov. III, 11; but under other words than our text has. For there we have it thus: My son, reject not the discipline of the Lord, nor faint when you are reproved by him. For whom the Lord loves he reproves, and, like a father, takes pleasure in a son. But because the Apostle introduces this authority for the sake of consolation, therefore he uses other words. Hence he says, and you have forgotten the consolation, as if to say: it is a wonder if you have forgotten. Ps. XCIII, 19: according to the multitude of my sorrows in my heart, thy comforts have given joy to my soul. The same: I will never forget thy justifications. But he says, of consolation, that is, of God consoling, and it is an emphatic expression. II Cor. I, v. 3 s.: blessed be God and the Father of our Lord Jesus Christ, the Father of mercies, and the God of all consolation, who comforts us in all our tribulation. There follows, which speaks to you, that is, the God of consolation, speaks to you as to sons. Therefore if he punishes, he does not hate: but his punishment is ordered to good, because he speaks to you as to sons. Then he sets forth the words of the author, saying, my son, etc. And he adds the reason, at the place for whom he loves, etc. But in the authority he forbids two things; for he forbids hatred of discipline, and impatience toward it. On account of the first he says, my son, do not neglect, as certain ones who hate discipline, of whom it is said, Prov. IX, 8: do not rebuke a scorner, lest he hate thee. Amos V, 10: they have hated him that speaks in the gate, and have abhorred him that rebukes perfectly. The Apostle therefore says, do not neglect the discipline of the Lord, as if to say: when God scourges you for the sake of discipline, do not neglect it, that is, do not hold it negligently by loathing it. Wis. III, 11: he who rejects wisdom and discipline is unhappy. On account of the second he says, and do not grow weary while you are reproved by him. For some, even if they do not hate harsh correction, nevertheless bear it impatiently, and therefore he says, neither be weary, etc. For then a man is spiritually wearied, when he is saddened to such an extent that he faints. Above, the same: that you be not wearied, fainting in your minds. Ecclus. VI, 26: do not grow weary in her bonds. Then, when he says, for whom the Lord loves he chastises, he assigns the reason. But as the Philosopher says, the term chastisement is commonly used of children and of concupiscence. For we call a man chaste whose concupiscence has been chastised. Likewise a boy is called chastised who is well disciplined. For what of itself has a proneness to evil needs something to restrain it. But such is concupiscence, and children, who of themselves follow their own impulses; therefore they need one who chastises. He therefore who chastises does this so that they may not tend toward evil. And because our senses and our thought are prone to evil, as is said in Gen. VIII, 21, therefore the Lord chastises us, that he may draw us back from evil. Ps. CXVII, 18: the Lord chastising has chastised me, and has not delivered me over to death. Ier. XXXI, 18: thou hast chastised me, and I have been instructed, like an untamed young steer. In this he chastises, because he scourges, not indeed unto condemnation, but unto salvation. Hence he says that he scourges every son whom he receives. And therefore, they who are not scourged are not of the number of sons. Ps. LXXII, 5: they are not in the labor of men, and shall not be scourged with men — whence this is a sign, as it were, of eternal reprobation. Ez. XVI, 42: my zeal shall be taken away from thee. Nor is it a wonder if he scourges every son whom he receives by adoption: because he did not spare his own Son. Lc., last chapter, v. 26: it behooved Christ to suffer. Consequently, when he says, persevere in discipline, he shows the sense of the authority already alleged: and first he shows the sense of the admonition; second he assigns the sense of the reason, at the place as to sons; third he shows that this reason is fitting, at the place for what son. But the Apostle's admonition had been that they ought not to neglect the discipline of the Lord, nor even grow weary. But he comprehends both in these words. For not to neglect, nor even to grow weary under discipline, is nothing other than to persevere in discipline. Hence Iob VI, 10: this be my comfort, that afflicting me with sorrow, he spare not. Ps. II, 12: take hold of discipline, etc. But why we ought not to neglect it, he had said, because whom the Lord loves, etc.; hence here he says, as to sons, God offers himself to you. As if to say: therefore persevere, because he offers himself as to sons. Ier. III, 19: thou shalt call me father, and shalt not cease to walk after me. Consequently he shows that this reason is fitting, saying, for what son is he whom the father does not reprove? For it pertains to a father to correct his son. Prov. XIII, 24: he who spares the rod hates his son: but he who loves him instructs him diligently. Ecclus. XXX, 8: an untamed horse turns out stubborn, and a son left to himself turns out reckless. And therefore correction is necessary: as a sting of the flesh was given to Paul, lest he should fall through pride, II Cor. XII, 7. Then, when he says, but if you are without discipline, etc., he argues from what has gone before: and first by leading to an absurdity; second from a certain example, at the place then, the fathers, etc.; third from the resulting benefit, at the place now all discipline, etc. Concerning the first he makes such a reasoning: all the saints who pleased God passed through many tribulations, through which they were made sons of God. Therefore he who does not persevere in discipline is not a son, but rather a bastard, that is, born of adultery. Of this reasoning he sets forth only the conclusion, saying: if you are without discipline, you are not sons, but bastards: because all, namely the saints, were made partakers of discipline. II Tim. III, v. 12: all who wish to live godly in Christ shall suffer persecution. Iudith VIII, 23: all who pleased God, the faithful, passed through many tribulations. Nor is it necessary that the saints always have exterior tribulations, since they are afflicted inwardly by the evil conduct of the perverse. II Petr. c. II, 8: Lot dwelling among them, who from day to day tormented the just soul with unjust deeds. But a son is properly so called who is from a legitimate father. Our mother is the Church, whose spouse is God himself. Os. II, 20: I will espouse thee to me in faith. But the adulterer is the Devil and the world. Therefore they who are born of the spirit of the Devil, or of the world, are children of adultery. Is. LVII, 3: draw near hither, sons of a diviner-woman, and of an adulterer, and of a harlot. It is clear therefore that properly none are sons, except those born of a legitimate father. Consequently, when he says, then, the fathers, etc., he sets forth the second reason, taken from that which we have experienced, namely from paternal correction. This reasoning indeed proceeds from a twofold difference, which is between God the Father and a carnal father. Now this is the first difference of God the Father to a carnal father. For man begets man as to the body, not as to the soul, which is through creation, and is not transmitted. II Mach. VII, 22: for neither did I give you spirit and soul. Hence he says that we have had the fathers of our flesh as instructors. Ecclus. VII, 25: hast thou sons? Instruct them. And we reverenced them. Ex. XX, v. 12: honor thy father and mother, etc. But God is our father in a more excellent way, namely as to the soul, which he creates immediately. Eccle., last chapter: the spirit return to God, who gave it. Likewise he justifies the soul, adopting us as sons. Rom. VIII, 16: the Spirit gives testimony to our spirit, that we are the sons of God. Therefore he says, shall we not much more obey the Father of spirits, that is, of our souls, which are called spirits because they are not from matter, and live? For the end of obedience is eternal life. Io. c. VIII, 52: if any man keep my word, he shall not taste death forever. Above, V, 9: he became to all who obey him the cause of eternal salvation. But the second difference is of human correction to the divine, which differ in two things: first as to the end, because the end of human correction is something transitory: for it is unto conducting oneself well in this life, which is of few days. Second as to the rule, because man corrects according to his own will, which can be deceived and err, and yet we obey him. But in divine correction it is not so: because he instructs us unto something useful forever, namely unto receiving sanctification, which is indeed God himself. Is. VIII, 13 s.: the Lord of hosts, him sanctify. Let him be your fear, let him be your dread, and he shall be unto you for a sanctification. And therefore he says, and they indeed instructed us for a time of few days, and this as to the first; and according to their own will, and this as to the second; but he, unto that which is profitable. Is. XLVIII, 17: I am the Lord, teaching thee profitable things. And this in receiving sanctification, that is, unto sanctification to be received from him; and therefore we ought the more to receive his discipline. There follows, now all discipline, etc. This is the third reason, which is taken from the usefulness of correction. But since punishments are a kind of medicine, the same judgment seems to hold concerning correction and concerning medicine. But as medicine in the taking is indeed bitter and abominable, yet its end is very sweet and desirable, so also is discipline, because it is grievous to bear but brings forth the best fruit. But it must be known that discipline is named from learning. But children, who are learning, are instructed by scourges. And therefore discipline is sometimes taken for knowledge, as at the beginning of the first of the Posterior Analytics: all teaching and all discipline, etc., which in Greek is called epistemon. But sometimes it is taken for correction, and in Greek is called paedia, but in Latin it does not have names so distinct. He says therefore that all discipline, namely which is instruction through scourges and troubles, in the present seems to be not of joy, but of grief, because outwardly it has sadness in the bearing, but inwardly it has sweetness from the intention of the end. And therefore he says seems, and does not say is. II Cor. VI, 10: as sorrowful, yet always rejoicing. Io. XVI, 21: a woman, when she is in labor, has sorrow, etc. II Cor. IV, v. 17: for that which in the present is momentary and light of our tribulation works in us, beyond measure, in sublimity, an eternal weight of glory. And therefore he says afterward, it yields fruit. For fruit implies sweetness; hence to enjoy is to be delighted in an end attained. Most peaceable. For fruit is had here with the disturbance of external inconveniences, and of interior temptations, and therefore it is not most peaceable, as it is there. In glory indeed there will be nothing inwardly gnawing at conscience, nor impelling to fault, nor outwardly saddening. For there, as Augustine says, there will be whatsoever you will: therefore that fruit is most peaceable. Peaceable indeed in tranquility of conscience, more peaceable in the receiving of the first robe, but most peaceable in the receiving of the second. Is. XXXII, 18: my people shall sit in the beauty of peace, in the tabernacles of confidence, in wealthy rest. Prov. III, 14: the first and purest fruits thereof. He will render therefore the fruit of justice, that is, which justice merits. For to him that sows justice is a faithful reward, Prov. XI, 18; likewise: the fruit of the just is a tree of life. Or of justice, unto justice to be apprehended. Os. X, 12: sow for yourselves justice in truth, and reap in the mouth of mercy. Ps. CXXV, 7: going they went and wept, etc. But fruit is not rendered, except to those exercised by it, that is, by discipline. Above, V, 14: solid food is for the perfect, those who by custom have their senses exercised.”

“Then are ye bastards - This proceeds on the general fact, that bastards are neglected in their manners and education; the fathers of such, feeling little affection for, or obligation to regard, their spurious issue. But all that are legitimate children are partakers of chastisement or discipline; for the original word παιδεια does not imply stripes and punishments, but the whole discipline of a child, both at home and at school.”

“if ye be without--excluded from participation in chastisement, and wishing to be so. all--all sons: all the worthies enumerated in the eleventh chapter: all the witnesses (Heb 12:1). are--Greek, "have been made." then are ye bastards--of whom their fathers take no care whether they are educated or not; whereas every right-minded father is concerned for the moral well-being of his legitimate son. "Since then not to be chastised is a mark of bastardy, we ought [not to refuse, but] rejoice in chastisement, as a mark of our genuine sonship" [CHRYSOSTOM].”