for whom the Lord loves, he disciplines, and chastises every son whom he receives.”
Parallel Translations
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for whom the Lord loves, he disciplines, and chastises every son whom he receives.”
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For whom the Lorde loveth him he chasteneth: yee and he scourgeth every sonne that he receaveth.
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For whom the Lord loueth, he chasteneth: and he scourgeth euery sonne that he receiueth:
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Contradictions (2)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (16)
Passages linked to Hebrews 12:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Revelation 3:19 As many as I love, I reprove and chasten. Be zealous therefore, and repent.
- Proverbs 3:12 for whom Yahweh loves, he corrects, even as a father reproves the son in whom he delights.
- Psalms 119:75 Yahweh, I know that your judgments are righteous, that in faithfulness you have afflicted me.
- Proverbs 13:24 One who spares the rod hates his son, but one who loves him is careful to discipline him.
- Psalms 94:12 Blessed is the man whom you discipline, Yah, and teach out of your law,
- 2 Samuel 7:14 I will be his father, and he will be my son. If he commits iniquity, I will chasten him with the rod of men, and with the stripes of the children of men;
- Jeremiah 10:24 Yahweh, correct me, but gently; not in your anger, lest you reduce me to nothing.
- Deuteronomy 8:5 You shall consider in your heart that as a man disciplines his son, so Yahweh your God disciplines you.
- Psalms 32:1-5 Blessed is he whose disobedience is forgiven, whose sin is covered. Blessed is the man to whom Yahweh doesn’t impute iniquity, in whose spirit there is no deceit. When I kept silence, my bones wasted away through my groaning all day long. For day and night your hand was heavy on me. My strength was sapped in the heat of summer. I acknowledged my sin to you. I didn’t hide my iniquity. I said, I will confess my transgressions to Yahweh, and you forgave the iniquity of my sin.
- Hebrews 12:7-8 It is for discipline that you endure. God deals with you as with children, for what son is there whom his father doesn’t discipline? But if you are without discipline, of which all have been made partakers, then you are illegitimate, and not children.
- Psalms 89:30-34 If his children forsake my law, and don’t walk in my ordinances; if they break my statutes, and don’t keep my commandments; then I will punish their sin with the rod, and their iniquity with stripes. But I will not completely take my loving kindness from him, nor allow my faithfulness to fail. I will not break my covenant, nor alter what my lips have uttered.
- Psalms 119:71 It is good for me that I have been afflicted, that I may learn your statutes.
- James 1:12 Blessed is a person who endures temptation, for when he has been approved, he will receive the crown of life, which the Lord promised to those who love him.
- James 5:11 Behold, we call them blessed who endured. You have heard of the perseverance of Job, and have seen the Lord in the outcome, and how the Lord is full of compassion and mercy.
- Psalms 73:14-15 For all day long I have been plagued, and punished every morning. If I had said, “I will speak thus”; behold, I would have betrayed the generation of your children.
- Isaiah 27:9 Therefore by this the iniquity of Jacob will be forgiven, and this is all the fruit of taking away his sin: that he makes all the stones of the altar as chalk stones that are beaten in pieces, so that the Asherah poles and the incense altars shall rise no more.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 6. For whom the Lord loveth, etc. This seems…
6. For whom the Lord loveth, etc. This seems not to be a well-founded reason; for God visits the elect as well as the reprobate indiscriminately, and his scourges manifest his wrath oftener than his love; and so the Scripture speaks, and experience confirms. But yet it is no wonder that when the godly are addressed, the effect of chastisements which they feel, is alone referred to. For however severe and angry a judge God may show himself towards the reprobate, whenever he punishes them; yet he has no other end in view as to the elect, but to promote their salvation; it is a demonstration of his paternal love. Besides, the reprobate, as they know not that they are governed by God’s hand, for the most part think that afflictions come by chance. As when a perverse youth, leaving his father’s house, wanders far away and becomes exhausted with hunger, cold, and other evils, he indeed suffers a just punishment for his folly, and learns by his sufferings the benefit of being obedient and submissive to his father, but yet he does not acknowledge this as a paternal chastisement; so is the case with the ungodly, who having in a manner removed themselves from God and his family, do not understand that God’s hand reaches to them.
Let us then remember that the taste of God’s love towards us cannot be had by us under chastisements, except we be fully persuaded that they are fatherly scourges by which he chastises us for our sins. No such thing can occur to the minds of the reprobate, for they are like fugitives. It may also be added, that judgment must begin at God’s house; though, then, he may strike aliens and domestics alike, he yet so puts forth his hand as to the latter as to show that they are the objects of his peculiar care. But the previous one is the true solution, even that every one who knows and is persuaded that he is chastised by God, must immediately be led to this thought, that he is chastised because he is loved by God. For when the faithful see that God interposes in their punishment, they perceive a sure pledge of his love, for unless he loved them he would not be solicitous about their salvation. Hence the Apostle concludes that God is offered as a Father to all who endure correction. For they who kick like restive horses, or obstinately resist, do not belong to this class of men. In a word, then, he teaches us that God’s corrections are then only paternal, when we obediently submit to him.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain 6 For whom the Lord loveth he chasteneth, and…
6 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
Ver. 6. For whom the Lord loves] Whom he entirely loveth and cockereth above the rest of his children. That son in whom he is well pleased, saith Mercer on Pro 3:12, whom he makes his white boy, saith Theophylact here. See my Love Tokens.
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And scourgeth every son] Lays upon them hard and heavy strokes. When Ignatius came to the wild beasts, Now, saith he, I begin to be a Christian. Omnis Christianus crucianus, saith Luther. And he hath not yet learned his A B C in Christianity, saith Bradford, that hath not learned the lesson of the cross. When Munster lay sick, and his friends asked him how he did, and how he felt himself, he pointed to his sores and ulcers (whereof he was full), and said, Hae sunt gemmae et pretiosa ornamenta Dei, & c., These are God’s gems and jewels wherewith he decketh his best friends, and to me they are more precious than all the gold and silver in the world. (Joh. Manl. loc. com.)
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain For whom the Lord loveth he chasteneth: for showeth…
For whom the Lord loveth he chasteneth: for showeth this to be a suasory reason against fainting under God’s rebukes, and enforcing the foregoing duty: sheet whomsoever, son or daughter, every child, that God the Father choicely loveth, taketh into his bosom, tendereth as a parent doth a child, Eph 5:1, he nurtureth, instructs, corrects by his word and rod in its respective measure, for their spiritual profit and advantage, 1Co 11:32.
And scourgeth every son whom he receiveth: scourgeth noteth the highest degree of chastening, even with the sharpest and most smarting punishment, wherein God proceedeth with all and every son or child, not any excepted, whom he hath adopied and received into his bosom with complacency and delight, Heb 5:8; compare Pro 3:12; Mat 17:5; Rev 3:19, where, though the words do vary, yet the sense is one and the same; God correcting, as a Father, the son in whom he delighteth.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain A reason is given in these words, why we…
A reason is given in these words, why we should not faint under divine chastisements, because God chasteneth every one whom he loves.
Here note, That love is antecedent unto chastening, and that chastening is consequential unto love.
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Note, 2. That divine love and fatherly chastenings are inseparable; whom he loveth, that is, whomsoever he loveth, he chasteneth, none goes free.
Note, 3. That no person then has any reason to complain of his portion of fatherly chastisements, seeing it is the constant way and manner of God’s dealing with his children.
Note, 4. That in and under all our chastisements, the resignation of ourselves to the sovereign pleasure and infinite wisdom of God, is the only means to preserve us from fainting and weakness.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain For whom the Lord loveth he chasteneth,.... All men…
For whom the Lord loveth he chasteneth,.... All men are not the objects of God's love, only a special people, whom he has chosen in Christ; for whom he has given his Son, when they were sinners and enemies; whom he quickens and calls by his grace, justifies, pardons, and accepts in Christ; and whom he causes to love him; these he loves with an everlasting and unchangeable love, and in a free and sovereign way, without any regard to any motive or condition in them. Now these are chastened by him, and loved while they are chastened; their chastening is in love, as appears from the nature of God's love to them, which changes not; from the nature of chastening itself; which is that of a father; from the divine supports granted under it; from the ends of it, which are, among others, that they might be more and more partakers of holiness, and not be condemned with the world; and from the issue of it, which is a far more exceeding and eternal weight of glory. So the Jews (p) often speak of , "chastisements of love", in distinction from evil "chastisement", or vindictive ones:
and scourgeth every son whom he receiveth; by whom are meant, not any of the angels, nor all the sons of men, but such whom God has predestinated to the adoption of children, and in the covenant of his grace has declared himself a father to; for whom Christ has a special regard, as children, and therefore partook of human nature, and died to gather them together, and redeemed them, that they might receive the adoption of children; and who appear to be the children of God by faith in Christ; and who have the spirit of adoption, witnessing their sonship to them; this is a valuable blessing of grace, and springs from love: and such are received by God into his heart's love and affection, with complacency and delight; and into the covenant of his grace, to share all the blessings and promises of it; and into his family, to enjoy all the privileges of his house, and into communion with himself; and they will be hereafter received by him into glory: now these he scourges; he suffers them sometimes to be scourged by men, and to be buffeted by Satan; and sometimes he scourges them himself with the rod of men, and with the stripes of the children of men, but always in love.
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(p) Zohar in Gen. fol. 39. 3. & 102. 4. & in Exod. fol. 98. 2. & 102. 2. & in Lev. fol. 19. 3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain For - All springs from love; therefore neither despise…
For - All springs from love; therefore neither despise nor faint.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 6. For whom the Lord loveth he chasteneth]…
Verse 6. For whom the Lord loveth he chasteneth] Here is the reason why we should neither neglect correction, nor faint under it: it is a proof of the fatherly love of God Almighty, and shows his most gracious designs towards us; from which we may be fully convinced that the affliction will prove the means of good to our souls, if we make a proper use of it.
And scourgeth every son whom he receiveth.] Μαστιγοι δε παντα υἱον, ὁν παραδεχεται. This is a quotation, literatim from the Septuagint, of Pr 3:12, of which place our version is: Even as the father the son in whom he delighteth. But, howsoever near this may appear to be the Hebrew, it bears scarcely any affinity to the apostle's words. The Hebrew text is as follows: וכאב את־בן ירצה uchab eth-ben yirtseh. Now, וכאב may be a noun, compounded of the conjunction ו vau, "and," the comparative particle כ ke, "as" or "like;" and אב ab, "a father:" or it may be the third person preterite kal of כאב caab, "he spoiled, wasted, marred, ulcerated," compounded with the conjunction ו vau, "and." And in this sense the Septuagint most evidently understood it; and it is so understood by the Arabic; and both readings seem to be combined by the Syriac and Chaldee versions. And as to רצה ratsah, one of its prime meanings is to accept, to receive graciously, to take into favour; the translation, therefore, of the Septuagint and apostle is perfectly consonant to the Hebrew text, and our version of Pr 3:12 is wrong.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain For whom the Lord loveth he chasteneth - This…
For whom the Lord loveth he chasteneth - This is also a quotation from Proverbs 3. It means that it is a universal rule that God sends trials on those whom he truly loves. It does not, of course, mean that he sends chastisement which is not deserved; or that he sends it “for the mere purpose” of inflicting pain. That cannot be. But it means that by his chastisements he shows that he has a paternal care for us. He does not treat us with neglect and unconcern, as a father often does his illegitimate child. The very fact that he corrects us shows that he has toward us a father’s feelings, and exercises toward us a paternal care. If he did not, he would let us go on without any attention, and leave us to pursue a course of sin that would involve us in ruin. To restrain and govern a child; to correct him when he errs, shows that there is a parental solicitude for him, and that he is not an outcast. And as there is in the life of every child of God something that deserves correction, it happens that it is universally true that “whom the Lord loveth he chasteneth.”
And scourgeth every son whom he receiveth - Whom he receives or acknowledges as his child. This is not quoted literally from the Hebrew, but from the Septuagint. The Hebrew is, “even as a father the son in whom he delighteth.” The general sense of the passage is retained, as is often the case in the quotations from the Old Testament. The meaning is the same as in the former part of the verse, that every one who becomes a child of God is treated by him with that watchful care which shows that he sustains toward him the paternal relation.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain (Rev 3:19.)
(Rev 3:19.)
and--Greek, "yea and," "and moreover"; bringing out an additional circumstance.
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scourgeth--which draws forth "blood" (Heb 12:4).
receiveth--accepts. Takes to Himself as a son "in whom He delighteth" (Pro 3:12).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 6. Loveth… chasteneth—Even the attacks of persecutors, though neither…
6. Loveth… chasteneth—Even the attacks of persecutors, though neither appointed nor approved by God, yet when they come are by him used as trials by which we, if rightly using them, are bettered, and prepared to reign with the Jesus with whom we suffer.
Receiveth—Accepts and treats as his son.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6. for whom the Lord loveth he chasteneth] This…
6. for whom the Lord loveth he chasteneth] This blessedness of being “trained by God” (“Blessed is the man whom thou chastenest O Lord, and teachest him out of thy law,” Psa_94:12) is found in many parts of Scripture. “As many as I love, I test (ἐλέγχω) and train” (paideuo), Rev_3:19; Psa_119:75; Jas_1:12.
and scourgeth every son whom he receiveth] The writer follows the reading of the LXX., by a slight change in the vowel-points, for “even as a father to a son He is good to him.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) And scourgeth.—As the words stand in our Hebrew…
(6) And scourgeth.—As the words stand in our Hebrew text, the meaning is “even as a father the son in whom he delighteth.” A very slight change in one word, however, will yield the sense in which the clause was understood by the Greek translators, and which is here retained. For the purpose of this quotation the difference between the two renderings is not material.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 6. Whom the Lord loveth he chasteneth. The chastening…
6. Whom the Lord loveth he chasteneth. The chastening hand does not show the anger of God but his love. Every child is chastened and reproved for its good.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain Jehovah. Pro 3:12.
Lord
Jehovah. Pro 3:12.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.