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5.And ye have forgotten, etc. I read the words as a question; for he asks, whether they had forgotten, intimating that it was not yet time to forget. But he enters here on the doctrine, that it is useful and needful for us to be disciplined by the cross; and he refers to the testimony of Solomon, which includes two parts; the first is, that we are not to reject the Lord’ correction; and in the second the reason is given, because the Lord loves those whom he chastises. (246) But as Solomon thus begins, my “” the Apostle reminds us that we ought to be allured by so sweet and kind a word, as that this exhortation should wholly penetrate into our hearts. (247)
Now Solomon’ argument is this: — If the scourges of God testify his love towards us, it is a shame that they should be regarded with dislike or hatred. For they who bear not to be chastised by God for their own salvation, yea, who reject a proof of his paternal kindness, must be extremely ungrateful.
(246) “” is the best word for παιδεία as it stands for מוסר and not “” or chastisement. “” in Hebrew is to regard a thing as trifling or with contempt, and so in Greek it means to regard a thing as little; the meaning is, not stoical; and then the meaning of the next clause is, be not depending. “ not,” or “ not faint” or despairing, “ reproved” or “” — Ed
(247) Beza, Grotius, Macknight and Stuart, agree with Calvin in reading the first words interrogatively — “ have ye forgotten?” etc.
Ribera, the Jesuit, in his comment on this verse said, “ Apostle indirectly (tacite) reproves them, because they had no recourse to Scripture in their afflictions; compare Rom_15:4.” Capellus, referring to this passage, observed, “ wish the Jesuits were always to speak in this manner, but Ribera ought to have remembered that Paul was addressing the flock rather than the pastors, and that therefore, the Scriptures ought to be read by laymen.”
The clear intimation of the passage no doubt is, that the Hebrews ought to have attended to the truths contained in Scripture. — Ed.