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to greater claims (v. 9), and is directed by higher wisdom to a nobler end (v.
10), than belong to natural parents. And while all discipline alike is painful to bear we are taught by experience to look to its issue (v. 11).

9 Furthermore we had the fathers of our flesh to chasten us, and we gave them regard: shall we not much rather be in subjection to the Father of spirits and live? 10 For while they chastened us as it pleased them for a few days, He chastens us for our profit that we may receive of His holiness. 11 All chastening for the present seemeth to be not joyous but grievous; but afterward it yieldeth peaceable fruit to them that have been exercised thereby , even the fruit of righteousness.

12:9. ei\ta ... ejnetrepovmeqa ] Furthermore we had the fathers of our flesh to chasten us, and we gave them regard ...This particle ei\ta has been taken as an interrogative: ‘Is it so then that we had...,’ according to common classical use, but in this case the following sentence would naturally begin with kaiv ( kai; ouj polu; ma'llon ). It is better therefore to regard it as introducing a second argument: further, yet again. In 5:8 the Apostle has shewn the universality of filial discipline: he now shews in what spirit it should be borne, drawing his conclusion from natural experience. There is no exact parallel in the N. T. to this use of ei\ta , which is used in enumerations (e.g., 1 Cor. 12:28; 15:5, 7) as well as in sequences (e.g., Mark 4:28).

The word paideuthv" (Vulg. eruditores ) is found again in Rom. 2:20; Hos. 5:2; Ecclus. 37:19. It expresses not only the fact of the discipline, but the parental office to exercise it.

jEntrevpomai (Vulg. reverebamur ) is found in Luke 18:2, 4; 20:13 (and parallels).
tou;" t. s. hJ. pat. ... tw'/ pat. t. pn .] The fathers of our earthly, corporeal,
being are contrasted with the Father of spirits, the Author not only of our spiritual being but of all spiritual beings (
tw'n pneum . not tou' pn. hJmw'n ). Their limited relation to us ( th'" s. hJmw'n ) is contrasted with His universal power. By our spirit (Heb. 12:23) we have connexion with Him and with a higher order. We owe to Him therefore a more absolute subjection than to those from whom we derive the transitory limitations of our nature.

The language is perhaps based upon Num. 16:22, 27:16 (LXX.) ( oJ ) qeo;" tw'n pneumavtwn kai; pavsh" sarkov" ( tw'n ajnqrwvpwn ). Comp. Clem. R. 1:58 oJ panepovpth" qeo;" kai; despovth" tw'n pneumavtwn kai; Kuvrio" pavsh" sarkov" . id. 59 to;n panto;" pneuvmato" ktivsthn kai; ejpivskopon (and Lightfoot's note); and Apoc. 22:6 oJ Kuvrio", oJ qeo;" tw'n pneumavtwn tw'n profhtw'n . ouj polu; m. ... kai; zhvsomen ;] The form of this clause is different from that
of the clause to which it corresponds. Instead of saying
tw'/ de; p. t. pn. oujc uJpotag. ; the writer brings forward the overwhelming superiority of the obligation ( ouj polu; ma'llon ). So also the careful regard ( ejnetrepovmeqa ) due to an earthly parent is contrasted with the complete submission due to God
(
uJpotaghsovmeqa ).

For the use of mevn without dev following compare Luke 22:22; Col. 2:23. Such absolute subjection is crowned by the highest blessing ( kai; zhvsomen ). True life comes from complete self-surrender. As the One Son fulfilled His Father's will and lives through Him, so the many sons live through His life in obedience to Him: John 6:57 ( diav ), 14:15, 19. This life is given on the part of God, but it has to be realised by the individual: 1 John 5:16.


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