means the latter. See I Kings xii. II, ὁ πατήρ μου ἐπαίδευσεν ὑμᾶς ἐν μάστιξιν, ἐγὼ δὲ παι δεύσω ὑμᾶς ἐν σκορπίοις (A,varied in B). Psalm cxviii. 18, παιδεύων ἐπαίδευσέ με ὁ Κύριος, καὶ ὁ Κύριος, καὶ τῷ θανάτῳ οὐ παρέδωκέ με. Jer. ii. 30, μάτην ἐπάταξα τὰ τέκνα ὑμῶν, παιδείαν οὐκ ἐδέξασθε μάχαιρα κατέφαγε τοὺς προφήτας ὑμῶν... καὶ οὐκ ἐφοβήθητε. Luke xxiii. 16, 22, παιδεύσας οὖν αὐτὸν ἀπολύσω κ.τ.λ. (where St John in the parallel passage, xix. I, has ἐμαστίγωσεν). I Cor. xi. 32, κρινόμενοι δὲ ὑπὸ τοῦ Κυρίου παιδευόμεθα. 2 Cor. vi. 9, ὡς παιδευόμενοι καὶ μὴ θανατούμενοι. I Tim. i. 20. Rev. iii. 19.

ws

μηδὲ ἐκλύου] Νor faint (lose heart when thou art reproved by Him. The second danger is that of despondency. Conscious of the divine agency, the sufferer is tempted to infer the divine displeasure. For ἐκλύεσθαι, see note on verse 3, ἐκλυόμενοι.

ἐλεγχόμενος] From the primary sense of testing, putting to the proof, ἐλέγχειν branches into its use with (1) things and (2) persons. Thus (1) to expose : as in John iii. 20, οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ. Eph. v. 11, 13, μὴ συγκοινωνεῖτε τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους, μᾶλλον δὲ καὶ ἐλέγ

χετε...τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται. Wisd. ii. II, τὸ γὰρ ἀσθενὲς ἄχρηστον ἐλέγχεται. (2) Το convict (John viii. 46, τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; xvi. 8. James ii. 9) or reprove (Lev. xix. 17, ἐλεγμῷ ἐλέγξεις τὸν πλησίον σου. Prov. ix. 8, ἔλεγχε σοφόν, καὶ ἀγαπήσει σε. x. 1ο, ὁ δὲ ἐλέγχων μετὰ παρρησίας εἰρηνοποιεῖ. Eeclus. xix. 13, &c., ἔλεγξον φίλον ...ἔλεγξον τον πλησίον κ.τ.λ. Luke iii. 19. I Tim. v. 20. 2 Tim. iv. 2. Tit. i. 13. &c.). Under this last head fall the passages in which, as here, a Divine Person is the reprover, and the reproof is not in word but in act. 2 Chron. xxvi. 20, καὶ γὰρ αὐτὸς ἔσπευσεν ἐξελθεῖν, ὅτι ἤλεγξεν αὐτὸν Κύριος. Rev. iii. 19, ἐγὼ ὅσους ἐὰν φιλῶ ἐλέγχω καὶ παιδεύω.

6. παιδεύει] See note on verse 5, παιδείας.

19.

μαστιγοῖ] Matt. x. 17. ΧΧ. xxiii. 34. Mark x. 34. Luke xviii. 33. John xix. I. For the application of this strong word figuratively to God, see Job xxx. 21, χειρὶ κραταιᾷ με ἐμαστίγωσας. Psalm lxxxix. 32. Jer. v. 3, ἐμαστίγωσας αὐτούς, καὶ οὐκ ἐπόνεσαν. Another form of μαστιγούν is μαστί ζειν (Num. xxii. 25. Wisd. v. Acts xxii. 25).

II.

20.

Acts xvi. 21.

παραδέχεται] From the sense of receiving along (by way of transmission), as, for example, an office or an inheritance, or, again, a statement as true, or a writing as genuine, or an instruction as authoritative (compare Exod. xxiii. 1. Mark iv. xxii. 18. 1 Tim. v. 19), comes that of accepting or recognizing a person, as duly accredited (Acts xν. 4, παρεδέχθησαν ἀπὸ τῆς ἐκκλησίας), or as being that which he calls himself. This last is the meaning here. Every son whom He recognizes as such.

7. is] The change of reading, from ei to eis, appears to be certain. And indeed, with ei, ὑπομένετε should have been TáσXETE. For the point (with that reading) would be not the temper of the sufferer but the fact of the chastisement.

εἰς παιδείαν ὑπομ.] Endure (exercise patience) unto (with a view to) discipline. Or else, It is with a view to discipline that ye exercise patience. There is some difficulty in deciding between the imperative and the indicative. But I incline to the former. The exercise of patience seems better to suit precept than assertion. The indicative would rather suggest

· Pet. ii. 20, εἰ ἀγαθοποιοῦντες καὶ πάσχοντες ὑπομενεῖτε κ.τ.λ. There remain two examples of ὑπομένειν (absolute) in the simple sense of staying behind (Luke ii. 43. Acts xvii. 14).

us viois] Suffering proves w's sonship.

προσφέρεται] Of this classical use of προσφέρεσθαι (τινί), to approach, and so to bear oneself towards, to deal with or behave towards, this is the only instance in the Greek Bible.

τίς γὰρ υἱός] If chastisement does not actually prove sonship, certainly the negative is true, that not to suffer is not to be a son.

8. χωρίς ἐστε παιδ.] For χωρὶς εἶναί τινος, to be (or exist) apart from, see I Cor. xi. II. Eph. ii. 12. μέτοχοι] τοὺς μετόχους σου. γεγόνασιν] Have become, in all past history and experience up to this day.

See note on i. 9,

πάντες] All (sons). The argument requires this limitation.

ἄρα] Then. The position of apa as the first word in the clause gives it a strong conclusive emphasis. See note on iv. 9, apa (and passages there quoted).

νόθοι] The word νόθος is found only here in the New Testament. In the Septuagint, it occurs only (and in the form of an adjective) in Wisd. iv. 3.

9. εἶτα τοὺς μέν] Submission to divine discipline is reasonable. We have all shown it towards human parents. The sense of εἶτα is not quite clear. It might be regarded as what in classical works is known as the eira indignantis. Then is it so, that, whereas we reverenced the human discipline, we shall not submit to the divine? But there is no instance of this use of eira in the Greek Bible,

and the latter clause (οὐ πολὺ μᾶλλον κ.τ.λ.) does not quite suit it. We are driven therefore to the sense of next, further, again: see Mark iv. 28, πρώτον χόρτον, εἶτα στάχυν, εἶτα πλήρης σῖτος. In 1 Cor. xii. 5, 7, the manuscripts vary between εἶτα and ἔπειτα. We have no exactly parallel use in Scripture of εἶτα in argument, or succession of thought, which is what we want here.

τοὺς μέν] The μὲν stands as if the following clause were to be, τῷ δὲ πατρὶ τῶν πνευμάτων οὐ πολὺ μᾶλλον ὑποταγησόμεθα ;

τὴς σαρκὸς τῶν πνευμάτων] The contrast suggests (but does not decide) the Creationist and Traducianist controversy. So far as it goes, it favours the Creationist.

πατέρας] In xi. 23, πατέρες meant parents. See note there. Here the plural is explained by the plural ἡμῶν.

εἴχομεν] Had them as (for) chastisers. The construction is as in Matt. iii. 9, πατέρα ἔχομεν τὸν ̓Αβραάμ. Luke iii. 8. Phil. iii. 17, ἔχετε τύπον ἡμᾶς.

παιδευτάς] Hos. v. 2, ἐγὼ δὲ παιδευτής ὑμῶν. Ecclus. xxxvii. 19, ἔστιν ἀνὴρ πανοῦργος

the

(καὶ Β) πολλῶν παιδευτής. Rom. ii. 20, παιδευτὴς ἀφρόνων. ἐνετρεπόμεθα] From literal sense of ἐντρέπειν (τινά), literally to invert, to turn one in upon oneself, and so to change in mind and feeling, specially to make ashamed (1 Cor. iv. 14, οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα), the middle (or passive) has the two senses, (1) to be ashamed, as in 2 Thess. iii. 14. Tit. ii. 8 (ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ), and (2) the weaker and gentler one, to regard or reverence (always with an accusative in biblical Greek, while the genitive is more classical), as in Matt. xxi. 37. Mark xii. 6. Luke xviii. 2, 4. ΧΧ. 13. Frequent in the Septuagint: Exod. Χ. 3, ἕως τίνος οὐ βούλει ἐντραπῆναί με; Wisd. ii. 1o, μηδὲ πρεσβυτέρου (Α, πρεσβύτου Β) ἐντραπῶμεν πολιὰς πολυχρονίους. vi. 8. Often combined with alσχύνεσθαι, as Job xxxii. 21, ἄνθρωπον γὰρ οὐ μὴ αἰσχυνθῶ, ἀλλὰ μὴν οὐδὲ βροτὸν οὐ μὴ ἐντραπῶ. Sometimes with ὑπό τινα (Jud. iii. 30), ἐπί τινι (Ecclus. xli. 16), οι από τινος (2 Kings xxii. 19. 2 Chron. xxvi. 12).

πολὺ μᾶλλον] Here and in verse 25 the revised text gives πολὺ for πολλῷ. St Paul (Rom. V. 9, 10, 15, 17. 1 Cor. xii. 22. 2 Cor. iii. 9, II. Phil. i. 23. ii. 12) invariably uses πολλῷ.

ὑποταγησόμεθα] The tense makes it a single act; the voice suggests the passivity of the human being under the divine agency. Shall we not suffer ourselves to be once for all subjected (James iv. 7, υποτάγητε οὖν τῷ Θεῷ). For the exact form, see 1 Cor. xv. 28 (only).

τῷ πατρὶ τῶν πνευμάτων] The Father of spirits. In contrast with σαρκὸς above. The article probably expresses universality (all spirits), rather than appropriation (our spirits). See Num. xvi. 22, Θεός, Θεὸς τῶν πνευμάτων καὶ πάσης σαρκός. Job xii. 1o, ἐν χειρὶ αὐτοῦ ψυχὴ πάντων τῶν (Α, omit B) ζώντων, καὶ πνεῦμα πάσης σαρκὸς (Α, παντὸς Β) ἀνθρώ που. Eccles. xii. 7, καὶ τὸ πνεῦμα ἐπιστρέψει (Α, ψῃ Β) πρὸς τὸν Θεὸν ὃς ἔδωκεν αὐτό. Isai. xlii. 5, καὶ διδοὺς πνοὴν τῷ λαῷ τῷ ἐπ ̓ αὐτῆς, καὶ πνεῦμα τοῖς πατοῦσιν αὐτήν. lvii. 16. Zech. xii. I, καὶ πλάσσων πνεῦμα ἀνθρώπου ἐν αὐτῷ. The plural of πνεῦμα is comparatively rare. Sometimes it is required (1) by its connexion with a plural following, as in verse 23, καὶ πνεύμασιν δικαίων τετελειωμένων. I Cor. xiv. 32, πνεύματα προφητῶν προφήταις ὑποτάσσεται. In Psalm lxxvi. 12, the reading varies between πνεύματα (Β) and πνεύμα (A) ἀρχόντων. Sometimes (2) by the necessity of expressing plurality

(as in combination with ἀκάθαρτα, πονηρά, πλάνα, &c., or as in 1 Pet. iii. 19, τοῖς ἐν φυλακῇ πνεύμασιν) οι variety (as in I Cor. xii. 1o, διακρίσεις πνευμάτων. I John iv. I, δοκιμάζετε τὰ πνεύματα εἰ ἐκ τοῦ Θεοῦ ἐστίν). καὶ ζήσομεν] And have life. See note on x. 38, ζήσεται.

ΙΟ. οἱ μὲν γάρ] Reason for the à fortiori of verse 9. The discipline of human parents is brief, and it is guided by a fallible judgment. The divine discipline has a gracious and glorious object, and it steadily makes for it. The first point (πρὸς ὀλίγας ημέρας) is not expressly taken up in the contrasted clause. Even the other point (κατὰ τὸ δοκοῦν αὐτοῖς) is not directly met by the ì and εἰς of the second clause. In both cases something is left to be supplied by the reader.

πρὸς ὀλίγας ἡμέρας] For the brief period of childhood. For the πρός, compare πρὸς καιρόν (Luke viii. 13. 1 Cor. vii. 5), πρὸς ὥραν (John v. 35. 2 Cor. vii. 8. Gal. ii. 5. Philem. 15), πρὸς καιρὸν ὥρας (1 Thess. ii. 17), πρὸς ὀλίγον (James iv. 14).

κατὰ τὸ δοκοῦν αὐτοῖς] According to that which seemed good to them. Following their own judgment. (Matt. xvii.

25, τί σοι δοκεῖ; xviii. 12, τί ὑμῖν δοκεῖ; &c.) There is no direct imputation of caprice or passion, only of fallibility, whether in the object or the method. ἐπὶ τὸ συμφέρον] In the direction of that which is expedient. For our good. For ἐπί, see vi. I, ἐπὶ τὴν τελειότητα φερώμεθα. For τὸ συμφέρον, I Cor. xii. 7, πρὸς τὸ συμφέρον. And for this highest idea of expediency, compare Matt. v. 29, 30. John xvi. 7. 2 Cor. viii. 1o.

εἰς τὸ μεταλαβεῖν] Unto our having partaken of The ἐπὶ expresses the aim, the eis the result. The aim of the divine discipline is our good, the result of it is our actual participation in the holiness of God Himself. For the thought, compare 2 Pet. i. 4, ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως. The tense of μεταλαβεῖν points to the moment of the consummation of grace in glory. For μεταλαμβάνειν, see vi. 7, μεταλαμβάνει εὐλογίας. Acts ii. 46. xxvii. 33, 34. 2 Tim. ii. 6, τῶν καρπῶν μεταλαμβάνειν.

ἁγιότητος] Οf the three Of forms, ἁγιότης, ἁγιωσύνη, ἁγιασμός, the third is the commonest (see note on verse 14). The