Hebreabréfið 12:6

Heilögum Biblíunni

6 Því að Drottinn agar þann, sem hann elskar, og hirtir harðlega hvern þann son, er hann að sér tekur.

Bible Verse Review
  from Treasury of Scripure Knowledge

whom: Deuteronomy 8:5, Psalms 32:1-5, Psalms 73:14, Psalms 73:15, Psalms 89:30-34, Psalms 119:71, Psalms 119:75, Proverbs 3:12, Proverbs 13:24, Isaiah 27:9, Jeremiah 10:24, James 1:12, James 5:11, Revelation 3:19

and scourgeth: Hebrews 12:7, Hebrews 12:8, 2 Samuel 7:14

Reciprocal: Exodus 1:12 - But the more Deuteronomy 4:22 - General Ruth 1:3 - and she was 1 Samuel 30:3 - burned 2 Samuel 12:14 - the child 2 Samuel 24:12 - that I may 1 Kings 1:6 - had not 2 Chronicles 20:37 - the Lord Psalms 37:25 - yet Psalms 39:11 - When Psalms 89:32 - General Proverbs 3:11 - My Proverbs 19:29 - and Ezekiel 14:22 - therein Micah 7:9 - bear Habakkuk 1:12 - for Zechariah 1:15 - for Mark 3:10 - as many Luke 7:21 - plagues John 11:3 - he John 16:27 - the Father Romans 8:28 - we know 2 Corinthians 6:13 - I speak Ephesians 6:17 - which Hebrews 12:10 - but he Hebrews 12:11 - nevertheless

Gill's Notes on the Bible

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 יסורין של אהבה, "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.

p Zohar in Gen. fol. 39. 3. & 102. 4. & in Exod. fol. 98. 2. & 102. 2. & in Lev. fol. 19. 3.

Barnes' Notes on the Bible

For whom the Lord loveth he chasteneth - This is also a quotation from Proverbs 3:0. 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.

Clarke's Notes on the Bible

Verse Hebrews 12:6. 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 Proverbs 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 Proverbs 3:12 is wrong.