John Gill's Bible Commentary Ver. 9. Furthermore, we have had fathers of our flesh , etc..] Earthly parents; who are so called, because they are the immediate causes and instruments of the generation of their children, and of their fleshly bodies and worldly beings; and to distinguish them from the Father of spirits: and this shows, that they have not the spirit or soul from them, only the flesh or body, and which is frail and corrupt; and therefore goes by this name. Which corrected us ; early, and at proper seasons, in love, and for instruction, and to prevent ruin, and death: and we gave them reverence ; by submitting to their correction, and hearkening to it; by taking shame to themselves, and acknowledging the offence committed; by retaining the same affection for them; and, by a carefulness not to offend for the future. Shall we not much rather be in subjection to the Father of spirits, and live? that is, to God, who is so called; not because he is the Creator of angels, who are spirits; but because he is the Creator of the souls of men; the soul is the more noble and excellent part of man: it bears a resemblance to God; it is, the life of man, and is immortal; it is exceeding precious, and the redemption of it; this was at first immediately created by God; and he still continues to create souls, which he preserves in their being, and has the power of saving and destroying them. Besides, God may be so called, because he is the author and donor of all spiritual gifts, and particularly of regenerating grace; it is he who renews a right spirit in them, and puts a new spirit into them: now such ought to be in subjection to him; not only as creatures to a Creator, and as subjects to their prince: but as children to a father, and particularly to him, as and when correcting; they should bow to his sovereignty, resign to his will, be humble under his mighty hand, be still and quiet, and bear all patiently; the advantage arising from such a subjection is life: and live; or that ye may live; or and ye shall live: more comfortably, and more to the glory of God, in communion and fellowship with him here, and in heaven to all eternity.
Matthew Henry Commentary
Verses 1-11 - The persevering obedience of faith in Christ, was the race set befor 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 ar most prone, or to which we are most exposed, from habit, age, or circumstances. This is a most important exhortation; for while a man' darling sin, be it what it will, remains unsubdued, it will hinder his from running the Christian race, as it takes from him every motive for running, and gives power to every discouragement. When weary and fain 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 carna desires. Let us then frequently consider him. What are our littl 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 gro weary, and to faint under trials and afflictions; this is from the imperfection of grace and the remains of corruption. Christians shoul not faint under their trials. Though their enemies and persecutors ma be instruments to inflict sufferings, yet they are Divin chastisements; their heavenly Father has his hand in all, and his wis 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, an 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 le others alone in their sins, but he will correct sin in his ow children. In this he acts as becomes a father. Our earthly parent sometimes may chasten us, to gratify their passion, rather than to reform our manners. But the Father of our souls never willingly grieve nor afflicts his children. It is always for our profit. Our whole lif 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' 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.
Greek Textus Receptus
ειτα 1534 ADV τους 3588 T-APM μεν 3303 PRT της 3588 T-GSF σαρκος 4561 N-GSF ημων 2257 P-1GP πατερας 3962 N-APM ειχομεν 2192 5707 V-IAI-1P παιδευτας 3810 N-APM και 2532 CONJ ενετρεπομεθα 1788 5710 V-IMI-1P ου 3756 PRT-N πολλω 4183 A-DSN μαλλον 3123 ADV υποταγησομεθα 5293 5691 V-2FPI-1P τω 3588 T-DSM πατρι 3962 N-DSM των 3588 T-GPN πνευματων 4151 N-GPN και 2532 CONJ ζησομεν 2198 5692 V-FAI-1P
Vincent's NT Word Studies
9. Furthermore ( eita). Everywhere else in N.T. this particle marks a succession of time or incident. See Mark iv. 17; viii. 25; Luke viii. 12; 1 Corinthians xv. 5, 7. Here it introduces a new phase of the subject under discussion.Fathers of our flesh (touv men thv sarkov hmwn paterav). Up to this point the suffering of Christians has been explained by God's fatherly relation to them. Now the emphatic point is that their fathers, with whom God is compared, were only earthly, human parents. The phrase paterav thv sarkov N.T.o , but kindred expressions are found Rom. iv. 1, ix. 3; Gal. iv. 29; Heb. ii. 14.
Which corrected (paideutav). Lit. "we have had fathers of our flesh as chasteners." Only here and Rom. ii. 20. In LXX, Sir. xxxvii. 19; Hosea v. 2; 4 Macc. v. 34; ix. 6.
Shall we not much rather be in subjection (ou polu mallon upotaghsomeqa). The comparison is between the respect paid to a fallible, human parent, which may grow out of the natural relation, or may be due to fear, and the complete subjection to the divine Father.
To the Father of spirits (tw patri twn pneumatwn). Contrasted with fathers of the flesh. Their relation to us is limited; his is universal. They are related to us on the fleshly side; he is the creator of our essential life. Our relation to him is on the side of our eternal being. Comp. John iv. 23, 24; Zech. xii. 1; Isa. lvii. 16. The phrase N.T.o . Comp. LXX, Numbers xvi. 22; xxvii. 16; Apoc. xxii. 6. Clement of Rome styles God the benefactor (euergethv) of spirits, the creator and overseer (ktisthv, ejpiskopov) of every spirit, and the Lord (despothv) of spirits. Ad Corinth. 59, 64. And live (kai zhsomen). Have true life; not limited to the future life. Comp. John v. 26; vi. 57; 1 John v. 11; Apoc. xi. 11; Acts xvi. 28; Rom. vi. 11; xiv. 8; 1 John iv. 9, and see on living God, Heb. iii. 12.
