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article, as in Phil. 2:8, in order to fix attention on the nature of the Death. Elsewhere oJ staurov" (Col. 1:20; 2:14 & c.) expresses the actual fact as well as the specific character of the Passion.

Staurovn , Theophylact says, toutevstin oujc aJplw'" qavnaton ajlla; to;n ejponeivdiston , a punishment which Cicero spoke of as ‘crudelissimum teterrimumque’ ( adv. Verr. 5.64). Comp. 1 Cor. 1:18, 23. But what men count shame was seen by Christ in another light. From His position, raised infinitely above them, He could disregard their judgment.
ejn dexia'/ te ... kekavqiken ] The contrast of tenses is significant. He endured...and hath sat down ...The fact of suffering is wholly past but the issue of it abides for evermore. Contrast ejkavqisen Heb. 8:1 note. For the perfect see 12:3 note.

Chrysostom says: oJra'/" to; e[paqlon ; o{per kai; oJ Pau'lo" gravfwn fhsiv (Phil. 2:9 f.).

OEcumenius sees in the words Christ's power to requite His servants: iJkano;" ou\n kai; ajmeivyasqai uJma'" uJpe;r tw'n dij aujto;n qlivyewn .

It is impossible not to feel the progress of thought in the phrases ejn dexia'/ th'" megalwsuvnh" (Heb. 1:3), ejn d. tou' qrovnou th'" megal. (8:1), ejn d. tou' qeou' (10:12), and here ejn d. t. qr. tou' qeou' .

( b ) The measure and the end of suffering (12:3-13). The example of the triumph of Christ through suffering leads to a further consideration of the work of suffering for the Christian. Suffering is essentially a divine discipline. Under this aspect the author shews that the contemplation of Christ's victory through suffering brings sovereign support in affliction.

( a ) The sufferings of the Hebrews were not more than simple chastisements (12:3-6); and

( b ) Chastisement is the discipline of sons (12:7, 8). ( g ) He then characterises earthly and heavenly discipline (12:8, 9, 10), in the beginning and the end (12:11), and

( d ) draws a practical conclusion for the Hebrews in their trial (12:12,
13).

( a ) Sufferings as chastisements (12:3-6). Two thoughts are suggested by the consideration of Christ's sufferings (12:3). The sufferings of the Hebrews were relatively slight (12:4); and all sufferings which come from God are the wise discipline of a Father (12:5, 6). So it was (the thought is implied though not expressed here) in some sense which we hardly grasp even in the case of Christ, the Son (12:7 f.).

At this point the image is changed. The thought is no longer of effort but of endurance; of the assault of a powerful adversary which must be met, and not of a struggle voluntarily sought.

Chrysostom notices the use of different forms of consolation: e[stin ei[dh paraklhvsew" duvo, ejnantiva ajllhvloi" ei\nai dokou'nta ... to; me;n ga;r o{tan polla; levgwmen peponqevnai tinav" ... to; de; o{tan levgwmen o{ti ouj mevga ti pevponqa" ... kai; to; me;n tetrucwmevnhn th;n yuch;n dianapauvei ... to; de; rJa/qumou'san aujth;n kai; uJptivan genomevnhn ejpistrevfei ....

3 For consider Him that hath endured such gainsaying by sinners against their own selves, that ye fail not through weariness, fainting in your souls: 4 ye have not yet resisted unto blood, contending against sin; 5 and


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