40 times), suggests moral training, disciplining of the powers of man, while didavskein expresses the communication of a particular lesson. This force of paideuvein is to be taken account of in Acts 7:22; 22:3. The training given by a great master is something far more than his teaching.
The word paideiva is used differently in this verse and the next. Discipline is here regarded as the end, and in the following verse as the
means. The corresponding word rs;Wm , H4592 is used with like variation of
meaning: e.g.,Prov. 23:12, 13. For eij" of the end see Heb. 4:16; 6:16. JUpomevnein is used absolutely 2 Tim. 2:12; 1 Pet. 2:20; James 5:11; Rom. 12:12.
wJ" uiJ. uJ. prosf. ] The very fact that you suffer is, if you rightly regard it, an assurance of your sonship. You can recognise in it the dealing of a Father. The clause is independent. The title of privilege ( uiJov" ) is naturally used: comp. Heb. 2:10. The title tevknon ( -na ) does not occur in the Epistle.
The use of prosfevresqai in uJmi'n prosf. (Vulg. vobis offert se ) is not found again in the Greek Scriptures; but it is common in classical writers and in Philo.
It is worth observing again in this connexion that the absolute title of
pathvr
is not given to God in the Epistle, except in the quotation 1:5. It is found in all the other groups of Books in the N. T.
tiv" ga;r uiJ. o}n ouj paid.
] The words can be rendered either
For who is a son whom his father...;
or
For what son is there whom
... The latter construction is more simple and expresses more distinctly the thought of suffering on the part of sons. Apoc. 3:19
o{sou" eja;n filw' ejlevgcw kai; paideuvw
.
Comp. Philo de Joseph. § 14 (ii. p. 52 M. tevkna gnhvsia ); de vit. Mos. i. § 60 (ii. p. 132 M. uiJoi; gnhvsioi ).
Heb. 12:8. eij de; cwriv" ejste paideiva" ... pavnte" ] The order of the words throws the emphasis on cwriv" . All true sons, all who have ever realised this relation, have been made partakers in chastening. The reference is apparently to divine sonship and not to human.
The use of the compound perfect form
mevtocoi gegovnasin
(comp. Heb. 3:14 note) shews that the chastisement was personally accepted and permanent in its effects, and not simply a transitory pain (
metevscon, mevt. ejgevnonto
). Compare 12:11 (
gegumnasmevnoi"
); 4:15
pepeirasmevnon
: Matt. 5:10
dediwgmevnoi
.
pavnte"
] Notandum autem quia non omnis qui flagellatur filius est, sed omnis qui filius est flagellatur (Primas. after Chrys.).
a[ra novqoi ejstev
] Vulg.
ergo adulteri...then are ye bastards
who stand in no recognised position towards their father as heirs to his name and fortune: for their character he has no anxiety as for that of sons: they are without the range of his discipline.
{Wsper ejn tai'" oijkivai" tw'n novqwn katafronou'sin oiJ patevre" ka]n mhde;n manqavnwsi, ka]n mh; e[ndoxoi givnwntai, tw'n de; gnhsivwn e{neken uiJw'n dedoivkasi mhvpote rJa/qumhvswsi, tou'to kai; ejpi; tou' parovnto"
(Chrys.). For
a[ra
see Heb. 4:9 note.
( g ) Characteristics of earthly and heavenly discipline (12:9-11). The thought of filial discipline on earth, which has been already introduced (v. 8), is followed out in some detail in order to illustrate the obligations and issues of the discipline of God. The discipline of God answers