v. Punishment, Correction
Pro 15:32 has little d underestimates his soul
Eph 6:4 Bring them up in the admonition of the Lord
Heb 12:5 my son, do not despise the d of the Lord
Heb 12:8 but if you are left without d… you are bastards
Heb 12:11 no d at present seems to be cause
see CORRECTION
Source: Hispanic World Bible Dictionary
In the Bible, the term d. it applies primarily to the process of instruction and correction that God uses towards his people or a person of his. In the OT the concept is expressed by the Hebrew words yasar and musar, which refer to punishing, instructing. In the NT the Greek word is paideia. The term is related to the idea of the father correcting his son (Pro 19:18). Thus, we are told in Deu 8: 5 † œas a man punishes his son, so Jehovah your God punishes you †. Therefore, “blessed is the man whom God punishes; therefore, do not despise the correction of the Almighty† (Job 5:17-18; Pro 3:11). The Lord † œwhom he loves, disciplines, and whips everyone whom he accepts as a son †. And this is a sign that we are children of God (Heb 12:1-10). The D. It is not limited to correction when the son of God does something wrong, but includes the idea of subjecting him to trials and difficulties, always with the idea of increasing his holiness and making him grow in faith. The apostle Paul was subjected to that d., For which he could say: † œ… as punished, but not dead † (2Co 6: 9). God’s purpose in the d. it is † œthat we participate in his holiness †, even if it is a punishment for some sin committed, because thus † œwe are punished by the Lord, so that we are not condemned with the world † (1Co 11:32).
The D. in the church, although not so designated, is a clear teaching of the Scriptures. The Lord Jesus established a process to be used in resolving problems between believers (“If your brother sins against you”). First you have to talk to the person; second, if he does not hear, he must return to speak to himself in the presence of two or three witnesses; third, if he still won’t listen, then “tell it to the church”; fourth, if he does not listen to the church “regard him as a Gentile and a publican” (Mat 18:15-17). The final exhortation is to give the recalcitrant person the treatment that the Jews granted to the Gentiles, with whom they tried not to have much communion, or to the publicans, who were considered traitors to their country and corrupt. But some think that this case does not refer to a complete exclusion from the community.
d. ecclesiastical should be exercised taking into account that there are different levels of seriousness in the offenses. In 2Co 2:1-11 Paul mentions the case of a brother who had caused him sadness, without being told the reason for it. But the believers at †¢Corinth had rebuked him. After that, he recommended that they forgive and comfort him. It was not a question of a person who had committed a public sin, because the apostle had already written that in that case what was necessary was to remove the guilty party from the community (1Co 5:1-12). He also wrote that †œif anyone does not obey what we say by means of this letter, mark that one, and do not associate with him, so that he may be ashamed. But do not regard him as an enemy, but admonish him as a brother† (2Th 3:14-15). A degree of d is observed in these words. that does not go to the extreme. But circumstances arise in which the church has to act more radically, proceeding to †¢excommunication. all d. it must be exercised by the church, under the authority of the pastors (1Th 5:12-13). And in cases where the responsibility of one of them is involved, if he insists on sinning, he must be rebuked † œin front of all, so that the others also fear † (1Ti 5: 19-20). †¢Excommunication.
Source: Christian Bible Dictionary
Pedagogical concept that refers to everything that should be done and received by the “disciple” by the “teacher”.
Norms and order, relationship styles and environmental conditions, actions and intentions are integrated into this concept.
Discipline can be more positive (rewards and encouragement) or more negative (punishments and demands), more orientative or more preventive, more spontaneous or more regulated and normative. But in any educational task, discipline is essential for the group and for each person in the group. And it is assumed more by dependence on the will of others or in a more autonomous way (self-discipline).
Also in pastoral and catechetical actions, spirit and forms of discipline are needed. The forms can be made more imposing or more liberal, more dialogic or more monological, more planned or more improvised. But the effectiveness of what is done in a group, so that it is educational, will always be ordered by the most convenient disciplinary action.
This action will be carried out without losing sight of the best forms of interpersonal relationship, trust and joy.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
The Hebrew noun mu·sar and the verb ya·sar convey the sense of discipline, punishment, correction, and exhortation. In the Greek Septuagint and the Christian Greek Scriptures, the noun pai·dei·a and the verb pai·deu·o, corresponding respectively to the Hebrew forms, have the same basic meaning. Both are derived from pais, †œchild† , and the primary meaning of pai·dei·a is related to the necessary measures for the child’s upbringing, namely: discipline, instruction, education, correction and punishment.
Sources and objectives. Jehovah’s discipline is an expression of his love for his people. (Pr 3:11, 12) His instruction corrects wrong views, molds minds, and guides his conduct. In the time of Moses, the Israelites received discipline from God as they witnessed the manifestations of his greatness, when Jehovah, with his incomparable power, executed judgment on all the Egyptian deities, liberated his people and destroyed the Egyptian army in the Red Sea. But there were also impressive judgments against disobedient members of the people of Israel, as well as the miraculous provision of water and food, actions that transmitted unparalleled lessons about the importance of taking to heart and applying everything that Jehovah says. Taken together, these measures served to humble them and impress upon them a proper fear of Jehovah, based on faith and obedience. (Deut 8:3-5; 11:2-7.)
Jehovah’s discipline is usually administered through his representatives, to whom he confers authority. For example: the elders, who served as judges, were to discipline the Israelite who falsely accused his wife of not having been a virgin when she married. (De 22:13-19) When parents rightly discipline their children, they represent Jehovah, and children are expected to respond to such discipline for what it is—an expression of parental love, whose object is to safeguard his eternal well-being. (Pr 1:8; 4:1, 13; 6:20-23; 13:1, 24; 15:5; 22:15; 23:13, 14; Eph 6:4) In the Christian congregation, the elders make use of the Word of God to discipline: teach, reprove and rectify. (2Ti 3:16) When Jehovah disciplines members of the Christian congregation for wrongdoing, he does so to help them recover from their fall into sin and prevent them from sharing in the damning judgment that hangs over the wicked world. (1Co 11:32) Likewise, Jesus Christ, as the head of the Christian congregation and because of his affection for it, sees to it that he receives the discipline he needs. (Re 3:14, 19)
Expulsion from the congregation is a more severe form of discipline. The apostle Paul found it necessary to resort to this measure when he †˜handed over Alexander and Hymenaeus to Satan†™. (1Ti 1:20) This means that, once cut off from the congregation, they reverted to being a part of the world controlled by the Devil. (1Co 5:5, 11-13.)
The persecution that Jehovah allows his servants to suffer can discipline or prepare them, producing in them the desirable fruit of justice, which they will enjoy in peace when the trial is over. (Heb 12: 4-11) Even the Son of God was prepared to be a compassionate and merciful high priest by the trials that his Father allowed him to undergo. (Hebrews 4:15.)
Pay attention or ignore. The wicked, the foolish, and those whose morals are despicable manifest their hatred for Jehovah’s discipline by ignoring it. (Ps 50:16, 17; Pr 1:7) However, the bad consequences of such foolish behavior in turn become a disciplinary measure that often results in severe punishment. No wonder the proverb says: “The discipline of fools is foolishness.” (Pr 16:22) They may fall into poverty, disgrace, disease, and even early death. The history of the Israelites is an example of the great loss that this course of action entails. They did not pay attention to the discipline that, either by censorship or correction, God gave them through the prophets. Nor did they heed the discipline that Jehovah imposed on them by withdrawing his protection and blessing. At last they experienced the harsh discipline that had been announced to them: desolation and exile. (Jer 2:30; 5:3; 7:28; 17:23; 32:33; Ho 7:12-16; 10:10; Zep 3:2)
On the other hand, paying attention to discipline, coupled with the respectful fear due to God, makes a person wise and enables him to correctly use the knowledge he acquires, thus avoiding much personal pain and suffering. Discipline that is appreciated and put into practice can even increase life expectancy today and fulfill the promise of eternal life. It is proper, then, that discipline is held in very high esteem. (Prov 8:10, 33-35; 10:17)
Source: Dictionary of the Bible
Discipline involves instruction and correction, the training that improves, molds, strengthens, and perfects character. It is the moral education that is obtained by reinforcing obedience through supervision and control. Generally the concept is translated by experience, punishment and instruction (Hebrew yāsar, musar; Greek paideuō, paidea). The discipline of the believer by the heavenly Father is often illustrated by the correction made by the human father. “As a man punishes his son (yāsar), so Jehovah your God punishes you” (Deut. 8:5; Ps. 6:1; 38:1). Teaching should not be despised in spite of correction, mûsar, from the Almighty (Job 5:17; Pr. 3:11). The value of the discipline of a human father is emphasized in Prov. 19:18.
The OT and its teaching is amplified in the NT, especially in Heb. 12:3–12, by carefully considering the suffering experienced by the Savior (v. 3). The Christian is reminded that he values the discipline of the Almighty (paideia), vv. 5, 7, 11. Discipline is sure evidence of sonship (vv. 7, 8); and of the love of God (v. 6). Lack of discipline is evidence of hatred rather than love (Prov. 13:24). More so, the…