CHALCEDONY (xaX/c7;5civ).— Chalcedony is the precious stone with which the third foundation of the wall of the New Jerusalem is garnished (Rev 21'S). The ancient meaning of the word is un- certain. In modern mineralogy the chalcedony is ' a micro-crystalline form of quartz ... a trans- lucent substance of rather waxy lustre, presenting great variety of colours, though usually white, grey, yellow or brown' {EBr^^ v. 803). But the chalcedony of Pliny (HN xxxvii. 72-73) was a gi'een stone — an inferior kind of emerald — from the copper-mines of Chalcedon in Bitlijnia, whence its name. Flinders Petrie [HDBiv. 621^) suggests that it was ' dioptase ' or silicate of copper.
James Strahan.
CHAMBERLAIN.— The only person clearly desig- nated as such in the NT is Blastus, 6 iivl rod koltSjvos ToG ^acnXews {sc. Herod Agrippa I.), Avhom the Tyrians and Sidonians persuaded to befriend them against the king's displeasure at Caesarea, and to
obtain peace for them 'because their country was nourished by the king's country' (Ac 12-'^). The office he held would obviously involve great intimacy and influence with the king. Erastus, who is called ' the chamberlain of the city ' in Ro 16^ (AV ; RV 'treasurer'), held a difi'erent office (see Steward). The eunuch of Ac 8"^- also held a different office ; he ' was over all ' the queen's ' treasure ' (see Ethiopian Eunuch).
C. L. Feltoe. CHANAAN.— See Canaan.
CHARISMATA.— See Gifts.
CHARITY.— See Alms, Love.
CHARITY, FEAST OF.— See Love-Feast.
CHASTISEMENT.— The subject of chastisement and chastening is frequently mentioned in the OT and the NT. The NT terms are 7rat5ei;aj and iraidela, which correspond to np; and ic^d of the OT. In classical usage tliese words refer to the Avhole of the education of the ttois, including the training of the body. Sometimes they are used of the re- sults of the whole process. They do not contain, however, the idea of chastisement. In the OT, Apocrypha, and NT this idea of correction, dis- cipline, chastening, is added to that of the general ciiltivation of mind and morals : the education is 'per molestias' (Augustine, Enarr. in Pss., IIQ*"*) ; see Lk 23^6, He 125- ''• \ Rev 3^9 ; cf. Lv 26^8, Ps 6', Is 535, Sir 4"' 226, 2 Mac 6'- (see Westcott on He 12^ ; Trench, AT Syn.^, 1876, p. 23 ; Milligan, Greek Papyri, 1910, p. 94). In Ac 7"^ there is found the only NT instance of the verb in its general Greek sense. In 2 Ti 3'^ the noun is used for disciplinary instruction, the correction of mistakes andcurliing of passions, that virtue may be increased. Pilate uses the verb in speaking of the terrible scourging of Jesus (Lk 23i«- ^^ ; cf. Dt 22'»), but it is a very mild term for the fe&riul Jlagellatio,
Chastisement, as part of the moral discipline of character, is the positive duty of a father (Eph B'*). In this passage, ' chastening ' is substituted by RV for AV ' nurture,' which is too weak a word, but ' discipline ' might be better still. The same idea of parental correction of the faults of children is found in He 12^, where the fathers are described as TraidevraL (cf. Plato, Dialogues, tr. Jowett, 1892, index, s.v. ' education '). In this fatherly fashion God Himself chastens His children for their ulti- mate good (He 12^-'i ; cf. Pr S^"-, Rev 3^^). The evils with which God visits men are rods of chas- tisement (1 Co U^\ 2 Co 69; cf. Pr 1918 29", Wis 34fl. iiiuff.^ 2 Mac 6^^ 10^). Such treatment is not a sign of antipathy or rejection, but an evidence of true love. God does not leave His wayward children to their fate, but strives to bring them to becoming reverence and reformation. Sometimes the chastisement is of such a terrible character that the one who suffers is .said to be 'delivered unto Satan ' (1 Co 5^ 1 Ti l-» ; cf. Job 2^ Ps lOgs"", Ac 26'*). But even in these cases the ultimate object is the recovery of the sinner, 'that the spirit may be saved in the day of the Lord Jesus ' and ' that they might be taught not to blaspheme.' The 'thorn in the flesh' afflicted St. Paul so grievously that he called it ' a messenger of Satan' (2 Co I'l'^- ; cf. Lk IS"', Jub. x. 2), but it saved him from being ' exalted overmuch ' and became a means of such abundant grace that he was led positively to glory in his weakness. This same grace of God, which brings salvation to all who receive it, does not always appear in gentle in- struction, but sometimes takes the form of stern chastisement ; in a word, whatever means is neces- sary for the perfect redemption of the soul, that
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CHILDREN OF GOD
means will grace employ (see Tit 2'^^-). To those who submit to this process of chastening, the re- wards are immense and enduring. Compared Avith them the ' affliction ' is ' light,' and the pain of the present moment is transformed into ' an eternal weight of glory ' (2 Co 4'6-is).
As to the relation between iraiSela and vovOeaia, 'chastening and admonition' of Eph 6*, T. K. Abbott (Eph. and Col. \_ICC, 1S97] 178) maintains that waiSeia is, as in classical writers, the more general, vovdeala the more specific term, for instruc- tion and admonition. On the other hand, Grotius, followed by Ellicott, Alford, and many others, declares : ' iraideia hie significare videtur institu- tionem per poenas ; vovOeaia autem est ea institutio quae fit verbis.' The Vulg. translates ' in disciplina et correptione.' The probability is that the former word refers to training by ' act and discipline,' the latter to training by ' word.' See also Admonition and Discipline.