Forasmuch then as Christ suffered for us in the flesh, arm yourselves also with the same mind; for he who has suffered in the flesh has ceased from sin;

 (i) There is a strong line in Jewish thought that suffering is in itself a great purifier. In the Apocalypse of Baruch the writer, speaking of the experiences of the people of Israel, says, "Then, therefore, were they chastened that they might be sanctified" (13: 10). In regard to the purification of the spirits of men Enoch says, "And in proportion as the burning of their body becomes severe, a corresponding change will take place in their spirit for ever and ever; for before the Lord of spirits there will be none to utter a lying word" (67: 9). The terrible sufferings of the time are described in 2 Maccabees, and the writer says, "I beseech those that read this book that they be not discouraged, terrified or shaken for these calamities, but that they judge these punishments not to be for destruction but for chastening of our nation. For it is a token of his great goodness, when evil-doers are not suffered to go on in their ways any long time, but forthwith punished. For not as with other nations, whom the Lord patiently forbeareth to punish, till the day of judgment arrive, and they be come to the fullness of their sins, so dealeth he with us, lest that, being come to the height of sin, afterwards he should take vengeance on us. And though he punish sinners with adversity, yet doth he never forsake his people" ( 2Ma_6:12-16 ). The idea is that suffering sanctifies and that not to be punished is the greatest punishment which God can lay upon a man. "Blessed is the man whom thou dost chasten, O Lord," said the Psalmist ( Psalms 94:12). "Happy is the man whom God reproves," said Eliphaz ( Job 5:17). "For the Lord disciplines him whom he loves, and chastises every son whom he receives" ( Hebrews 12:6). 