disciplines
The Hebrew word for "disciplines" is "yasar," which can mean to instruct, correct, or chastise. In the ancient Near Eastern context, discipline was seen as a necessary part of education and growth. It was not merely punitive but was intended to guide and develop character. In the biblical sense, God's discipline is an expression of His love, aiming to steer His children towards righteousness and wisdom.

the one He loves
This phrase underscores the personal and relational aspect of God's discipline. The Hebrew word for "loves" is "ahav," which conveys deep affection and care. God's discipline is not arbitrary or harsh; it is motivated by His love for His people. Just as a parent disciplines a child out of love, so God disciplines those He cherishes, ensuring their growth and maturity in faith.

as a father
The comparison to a father highlights the familial relationship between God and His people. In ancient Israel, the father was responsible for the education and moral upbringing of his children. This analogy emphasizes God's role as a loving and caring parent who seeks the best for His children. It also reflects the cultural understanding of authority and responsibility within the family unit.

the son in whom he delights
The phrase "the son in whom he delights" conveys a sense of joy and pleasure. The Hebrew word "ratsah" means to be pleased with or to take delight in. This indicates that God's discipline is not a sign of rejection but of acceptance and favor. It reassures believers that they are valued and cherished by God, even when undergoing correction. This delight is a testament to the intimate and loving relationship God desires with His people, encouraging them to trust in His wisdom and guidance.

(1) Delitzsch, De Wette, et al., agree with the Authorized Version, and take ו vav, as explicative, and yir'tseh, "in whom he delighteth," as a relative sentence. The ו is used in this explanatory sense in 1 Samuel 28:3 (see Gesenius, § 155, 1 a). The relative usher, "whom," is omitted in the original, according to the rule that the relative is omitted, especially in poetry, where it would stand as a pronoun in the nominative or accusative case (comp. Psalm 7:16, "And he falls into the pit (which) he made;" and Proverbs 5:13). We have the same elision of the relative in the English colloquial expression, "the friend I met" (see Gesenius, § 123:3, a).

(2) Hitzig and Zockler translate, "and holds him dear as a father his son." This, though grammatically correct, does not preserve the parallelism. It serves only to expand the idea of love, whereas the predominant idea of the verse is that of correction, to which love is an accessory idea (see Delitzsch). For similar parallels, see Deuteronomy 8:5 as before, and Psalm 103:13. In the comparison which is instituted, yir'tseh, "in whom he delighteth," corresponds with eth asher ye'hav y'hovah, "whom the Lord loveth," and not with yokiah, "correcteth."

(3) Kamph translates, "and (dealeth) as a father (who) wisheth well to his son." This is substantially the same as the Authorized Version, except that in the relative sentence "son" is made accusative after yir'tseh, here translated, "wisheth well to," and the emitted relative (asher) is placed in the nominative instead of the accusative case. . . .

Parallel Commentaries ...