For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.

For whom the Lord loveth, he chastiseth; and he scourgeth every son whom he receiveth.

for whom the Lord doth love He doth chasten, and He scourgeth every son whom He receiveth;'

For whom the Lord loves he chastens, and whips every son whom he receives.

for those whom the Lord loves He disciplines: and He scourges every son whom He acknowledges."

For the Lord sends punishment on his loved ones; everyone whom he takes as his son has experience of his rod.

For whom the Lord loves he disciplines, and punishes every son he accepts.'

For whomever the Lord loves, he chastises. And every son whom he accepts, he scourges.

For it is him whom he loves that he disciplines, And he chastises every child whom he acknowledges.'

Quem enim diligit Dominus castigat, flegallat omnem filium quem suscipit.

For whom the Lord loveth, etc. This seems not to be a wellfounded 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. [1]

Footnotes

1 - See [47]Appendix R 2.

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.

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 favor; the translation, therefore, of the Septuagint and apostle is perfectly consonant to the Hebrew text, and our version of Proverbs 3:12 is wrong.

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.
(p) Zohar in Genesis. fol. 39. 3. & 102. 4. & in Exod. fol. 98. 2. & 102. 2. & in Leviticus. fol. 19. 3.

(Revelation 3:19.)
and--Greek, "yea and," "and moreover"; bringing out an additional circumstance.
scourgeth--which draws forth "blood" (Hebrews 12:4).
receiveth--accepts. Takes to Himself as a son "in whom He delighteth" (Proverbs 3:12).

For - All springs from love; therefore neither despise nor faint.