544 WORD STUDIES IN THE NEW TESTAMENT. (Cu. XI.
ity, parental discipline is not applied throughout the lifetime. It signifies rather the brief period of childhood and youth.
After their own pleasure (cata ro Soxoty adrois). Better, as seemed good to them. ‘The adrois has a slightly emphatic force, as contrasted with a higher intelligence. The thought links itself with srasdevrds, in ver. 9, and is explained by as seemed good to them, and is placed in contrast with subjection to the Father of spirits. The human parents were short- sighted, fallible, sometimes moved by passion rather than by sound judgment, and, therefore, often mistaken in their dis- ciplinary methods. What seemed good to them was not always best for us. No such possibility of error attaches to the Father of spirits.
But he for our profit (0 d€ él ro cuudépov). The con- trast is with what is implied in as seemed good to them. The human parent may not have dealt with us to our profit. Zuudéepev means to bring together: to collect or contribute in order to help: hence, to help or be profitable. Often imper- sonally, cuppépe tt is expedient, as Matt. v. 29; xviii. 6; J. xi. 50. The neuter participle, as here, advantage, profit, 1 Cor. xii. 7; 2 Cor. xii. 1. There is a backward reference to live, ver. 9, the result of subjection to the Father of spir- its; and this is expanded and defined in the final clause, namely :
That we might be partakers of his holiness (eis ro perahaBeiv Ths ayidtrntos avtod). Lit. unto the partaking of his holiness. °Eus marks the final purpose of chastening. Holiness is life. Shall we not be subject to the Father of spirits and live? For, in contrast with the temporary, fault- ful chastening of the human parent, which, at best, prepares for work and success in time and in worldly things, his chast- ening results in holiness and eternal life.
1. No chastening for the present seemeth (maoa pev maiveia mpds wer TO Trapdv od Soxel). Lit. all chastening-—
Cu. XIL] THE EPISTLE TO THE HEBREWS. 545
doth not seem. Tldaca of all sorts, divine and human. The A. V., by joining ov not to7daca all, and rendering no chas- tisement, weakens the emphasis on the idea every kind of chas- tisement. IIpos pév rd rapov for the present. For the force of mpos see on ver. 10. Not merely during the present, but for the present regarded as the time in which its application is necessary and salutary. Mév indicates that the suffering present is to be offset by a fruitful future — but (8e) afterward.
To be joyous but grievous (yapdas elvas aA Adarns). Lit. to be of joy but of grief.
It yieldeth the peaceable fruit of righteousness («ap- Tov eipnviKoy arrodiowow dixatocvvns). Perhaps with a sug- gestion of recompense for the longsuffering and waiting, since atrodidovat often signifies “to give back.” The phrase azro- diddvar xapmrov only here and Apoc. xxii. 2. Kapmov fruit with dddvae to give, Matt. xiii. 8; Mk. iv. 8: with qoveiv to make or produce, often in Synoptic Gospels, as Matt. iii. 8, 10 ; vii. 17; L. iii. 8; vi. 48, etc.: with dépew to bear, always and only in John, J. xii. 24; xv. 2, 4, 5, 8,16: with Prac- ravew to bring forth, Jas. v.18. ’Etpnuxds peaceable, in N. T. only here and Jas. iii. 17, as an epithet of wisdom. Quite often in LXX of men, the heart, especially of words and sac- rifices. The phrase capris eipnuixds peaceable fruit (omit the), N. T.°, °LXX. The phrase fruit of righteousness, Philip. i, 1 1 sAdgsi-28s, and ol, keke Prov oil. (9 jo xic80s i xi AZ ; Am. vi. 18: comp. Ps. i. 3; Ivii. 11. The genitive of righteousness is explicative or appositional; fruit which con- sists in righteousness or 7s righteousness.