From the early Church Fathers to now.
5 Patristic · 1 Orthodox · 2 Catholic · 1 Reformed
“Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield, to them that are exercised by it, the most peaceable fruit of justice.”
“They gain a profit from it: their reward is justice. Paul said this in order to prove that even though they gain a profit through discipline, their reward and grace is constituted by justice.”
“They who drink bitter medicines, first submit to some unpleasantness, and afterwards feel the benefit. For such is virtue, such is vice. In the latter there is first the pleasure, then the despondency: in the former first the despondency, and then the pleasure. But there is no equality; for it is not the same, to be first grieved and afterwards pleased, and to be first pleased and afterwards grieved. How so? because in the latter case the expectation of coming despondency makes the present pleasure less: but in the former the expectation of coming pleasure cuts away the violence of present despondency; so that the result is that in the one instance we never have pleasure, in the latter we never have grief.”
“Ye are suffering, he says. For such is chastisement; such is its beginning. For "no chastening for the present seemeth to be joyous but grievous." Well said he, "seemeth not," Chastisement he means is not grievous but "seemeth" so. "All chastisement": not this and that, but "all," both human and spiritual. Seest thou that he argues from our common notions? "Seemeth" (he says) "to be grievous," so that it is not really so. For what sort of grief brings forth joy? So neither does pleasure bring forth despondency. "Nevertheless, afterward it yieldeth the peaceable fruits of righteousness to them which have been exercised thereby." Not "fruit" but "fruits," a great abundance. "To them" (he says) "which have been exercised thereby." What is "to them which have been exercised thereby"? To them that have endured for a long while, and been patient. And he uses an auspicious expression. So then, chastisement is exercise, making the athlete strong, and invincible in combats, irresistible in wars. If then "all chastisement" be such, this also will be such: so that we ought to look for good things, and for a sweet and peaceful end. And do not wonder if, being itself hard, it has sweet fruits; since in trees also the bark is almost destitute of all quality, and rough; but the fruits are sweet. But he took it from the common notion. If therefore we ought to look for such things, why do ye vex yourselves? Why, after ye have endured the painful, do ye despond as to the good? The distasteful things which ye had to endure, ye endured: do not then despond as to the recompense.”
“Again from a common thought he took occasion for persuasion and says: "all chastening," both divine and human, "seems not to be joy, but grief." He excellently says: "seems," for in reality it is not grief. For how could it properly be grief, being the mother of joy? But with reference to us, who are discontented with discipline, it is said: "seems." "But afterward it yields the peaceful fruit of righteousness to those who have been trained by it." What does "peaceful" mean? – that is, unshakeable, easy, pleasant. For the one who grieves feels turmoil, while the one who rejoices feels a certain lightness and tranquility. This is the fruit of righteousness, because God, being righteous, gives rest there to those who were grieved in this age. See then that he calls discipline exercise (γυμνασίαν), since it strengthens believers and makes them, as it were, athletes and more steadfast. So why do you avoid that which strengthens your souls?”
“681. – He continues: All discipline [chastisement] seems painful rather than pleasant; later it yields the peaceful fruit of righteousness [justice] to those who have been trained by it. This is the third reason, which is drawn from the benefit of the correction. But since chastisements are forms of medicine, the same judgement seems to be true of chastisement as of medicine. But just as medicine, when it is taken, is bitter and disgusting, and yet its end is very sweet and desirable, so chastisement, although it is harder to endure, brings forth the best fruit. But it should be noted that chastisement, i.e., discipline, is drawn from the word 'to learn.' But children, who are taught, learn from the rod. Therefore, discipline is taken for science, as in the beginning of Posterior Analytics: 'Every intellectual doctrine and discipline comes into existence from pre-existing knowledge,' which in Greek is called epistemon. But sometimes it is taken for correction, which in Greek is paideia. He says, therefore: All chastisement, which is instruction by blows and annoyances, for the moment, indeed, seems painful rather than pleasant; because outwardly it brings sadness in enduring it, but inwardly it brings sweetness because of the end intended. Hence he says, seems and not 'is': 'As sad and always rejoicing' (2 Cor. 6:10); 'A woman, when in labor, is sorrowful; but when she has brought forth, she no longer remembers the anguish, for her joy' (Jn. 16:21); 'That which is at present momentary and light of our tribulation works for us above measure exceedingly an eternal weight of glory' (2 Cor. 4:17). 682. – Therefore, he says, later it yields fruit, for fruit implies sweetness: hence, fruition is delight in the end now achieved. Most peaceful, for fruit is had here with disturbance of external inconveniences and internal trials; therefore, it is not most peaceful, as there. In glory, indeed, there will be no inward gnawing of conscience, no inclination to sin, no outward affliction. For according to Augustine, whatever you desire will be there; therefore, the fruit will be most peaceful: peaceful in the tranquility of conscience; more peaceful in obtaining the first stole; most peaceful in obtaining the second: 'My people shall sit in the beauty of peace, in the tabernacles of confidence and in wealthy rest' (Is. 32:18); 'Her fruit is better the chiefest and purest gold' (Pr. 3:14). Therefore, it will yield the fruit of righteousness [justice], i.e., which justice earns: 'To him that sows justice there is a faithful reward' (Pr. 11:30). Or of justice, i.e., to lay hold on justice: 'Sow for yourselves in justice and reap in the mouth of mercy' (Hos 10:12); 'Going, they went and wept, sheaves' (Ps. 125:6). But fruit is brought forth only to them that are exercised in it, i.e., by discipline: 'Strong meat is for the perfect; for those who by custom have their senses exercised' (Heb. 5:14).”
“It is true all discipline, all corrections, and sufferings in this present life, are disagreeable to our nature, because they bring not joy, but trouble and grief with them; yet afterwards, they who have been exercised with them, will reap the most peaceable fruit of justice, eternal peace and happiness in heaven. (Witham) — We must not judge of sufferings by the smart they occasion, but by the fruits of peace, justice, and eternal glory they produce in such as submit to them with patience.”
“joyous . . . grievous--Greek, "matter of joy . . . matter of grief." The objection that chastening is grievous is here anticipated and answered. It only seems so to those being chastened, whose judgments are confused by the present pain. Its ultimate fruit amply compensates for any temporary pam. The real object of the fathers in chastening is not that they find pleasure in the children's pain. Gratified wishes, our Father knows, would often be our real curses. fruit of righteousness--righteousness (in practice, springing from faith) is the fruit which chastening, the tree yields (Phi 1:11). "Peaceable" (compare Isa 32:17): in contrast to the ordeal of conflict by which it has been won. "Fruit of righteousness to be enjoyed in peace after the conflict" [THOLUCK]. As the olive garland, the emblem of peace as well as victory, was put on the victor's brow in the games. exercised thereby--as athletes exercised in training for a contest. Chastisement is the exercise to give experience, and make the spiritual combatant irresistibly victorious (Rom 5:3). "Oh, happy the servant for whose improvement his Lord is earnest, with whom he deigns to be angry, whom He does not deceive by dissembling admonition" (withholding admonition, and so leading the man to think he needs it not)! [TERTULLIAN, Patience, 11]. Observe the "afterwards"; that is the time often when God works.”
“For no chastening, saith scripture, seemeth for the present to be joyous but grievous: On those accordingly, who have been rationally tested, he has decreed to bestow afterwards in the future state his good things that are everlasting, and to fulfil what has been his primary purpose from the beginning—having taken, as God, a providential care of what concerns us, as became him, and as was for our advantage.”
“All discipline, seemeth for the present to be not joyous but grievous; for without discipline and suffering it is impossible there can be learning. For the purpose of discipline therefore, He made this world mortal and mutable and diversified, in order that by the affliction of learning and the variety of the universe, we may, by this experience, ascend to the knowledge of God.”
The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.