CHASTENING, CHASTISEMENT, TRIBULATION, are themes frequently mentioned in both OT and NT. A variety of Heb. and Gr. terms are so tr. by the VSS. The most common is Heb. יָסַר֒, H3579, meaning to “admonish,” “be corrected.” The KJV “chastisement” (Deut 8:5, et al.) is possibly too strong, whereas the RSV “disciplines” is, if anything, too weak. The point of such chastisements or admonishments is that the father stands in the authoritative place of God in regard to his child. This fundamental distinction in all OT punishment is primary to understanding the various contexts. The KJV and other VSS confuse the usage of the Heb. by not being consistent in tr. The KJV tr. the Heb. יָכַח, H3519, “reprove” as “chastise” (2 Sam 7:14) which should read “reprove” or “reproach.” The Heb. term for tribulation,” “pressing” is most commonly, צָרָה֒, H7650, in the sense of “calamity” or “distress” (Gen 35:3). In the ethical system of the OT the moral lapse of mankind is the root of judgment and distress and ultimate relief may be sought only in God’s mercy. The Heb. notion differs from all others which rarely if ever equate temporal suffering with moral shortcomings, but rather trace the human condition to some ritual situation in regard to the gods. Even the most metaphysical lit. of the ancient Near E presented no solution to the problem of distress. Less frequent is the Heb. תְּלָאָה, H9430, “duress,” “weariness” (Exod 18:8), KJV “travail.” Such punishment is often viewed as the just retribution for lack of faith in God’s providential provision (Neh 9:32). In the NT the Gr. term is παιδεύω, G4084, noun παιδεία, G4082. This term has a long and elaborate history in classical Gr. usage. It is not identical to any of the Sem. terms as it involves more of the Gr. world-view distinction between form and matter. It was, however, widely employed in the LXX to tr. some of the Heb. terms above. The term means “instruction,” “practiced discipline” and involves the whole course of Gr. training of the body and spirit. Its antonym means literally, “the state of lacking training.” In all the ancient world such correction was objective to the student or recipient and not as has been alleged some quality within the person merely brought to perfection. In contexts dealing with the discipline of human parents it means in effect “scourge with a whip” as in Luke 23:16, in the narrative of the trial before Herod.

The ethical problem of corporal punishment in Scripture has troubled many since the days of the Enlightenment. The actual basis of corporal judgment in the OT and NT is the priceless quality of human life and its worth above any monetary value. The only equivalent for a human life or a distinctive part of the human personality in Scripture is another human personality. For this reason the body must suffer the penalty of the sins committed by the body. The ultimate of this position is the concept of tribulation (Gr. θλῖψις, G2568, “oppression,” “affliction”) used frequently to describe the condition of the apostles brought about by captivity or some other human agency (Acts 11:19, et al.). Its primary reference has been traditionally the use of the term to describe the great final oppression at the consummation of history. In this sense it appears in Revelation 2:22 and 7:14 particularly. In the 19th cent. much was made of this occurrence and various eschatological theories became popular centering around the relationship of the “Great Tribulation” and the “Rapture” of the saints to the heavenly presence of Christ. Such speculations lie outside of the realm of the general meaning of the term. There is no doubt that this catastrophic judgment was viewed in terms of the persecution suffered by Christ and His disciples at the hands of the Jews and Romans (Matt 13:21), the retributive nature of this oppression must be kept in sight. However, as a more immediate concern the gospels and epistles offer to the believer security in Christ and final hope of victory in the midst of any persecution. The theme of God’s steadfast faithfulness to the persecuted is made evident in many passages (i.e. Matt 5:11; Rom 12:12; Eph 3:13, et al.). The central message of the Gospel of Christ concerns the vicarious nature of Christ’s suffering of persecution to the end of death, in order that the final and perfect persecution of the ungodly might not be experienced by the believer. The NT concept of the Messianic suffering is based wholly upon the OT prophecies (Isa 53, et al.).

Bibliography J. Murray, Redemption Accomplished and Applied (1951); K. Schilder, Christ on Trial, 2nd. ed. (1960).