The proverbs of Solomon. A wise son makes a glad father: but a foolish son is the heaviness of his mother.
Jump to: Barnes • Benson • BI • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • JFB • KD • Kelly • KJT • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK
EXPOSITORY (ENGLISH BIBLE)X.
(1) The proverbs of Solomon.—The new title and different style of composition mark a new collection of proverbs. (See above, in the Introduction.) Each verse is distinct and complete in itself; but the collector appears to have endeavoured to throw together such as touched on the same subject. For instance, Proverbs 10:4-5, show why one man fails and another succeeds; Proverbs 10:6-7, how blessings and curses follow different persons. But the connection is sometimes so slight as to be difficult to catch.Proverbs 10:1. The Proverbs of Solomon — Properly so called; for the foregoing chapters, although they had this title in the beginning of them, yet, in truth, were only a preparation to them, intended to stir up men’s minds to the greater attention to all the precepts of wisdom, whereof some here follow; see the argument prefixed to this chapter. A wise son — That is, prudent, and especially virtuous and godly, as this word commonly signifies in this book, and in many other parts of Scripture; maketh a glad father — And a glad mother too; for both parents are to be understood in both branches of the sentence, as is evident from the nature of the thing, which affects both of them, and from parallel places, as Proverbs 17:25; Proverbs 30:17, although only one be expressed in each branch for the greater elegance. A foolish son is the heaviness of his mother — The occasion of her great sorrow, which is decently ascribed to the mothers rather than to the fathers, because their passions in general are more vehement, and they are more susceptible of grief and trouble. Although I cannot affirm, says Bishop Patrick, “that there is an order observed in all these proverbs, yet this first sentence seems not to have been casually, but designedly, set in the front of the rest; because nothing contributes so much, every way, to the happiness of mankind, as a religious care about the education of children, which parents are here admonished to attend to if they desire their children should not prove a grief and shame to them: and children are put in mind of the obedience they owe to their instructions, that they may be a joy to them.”
Pr 10:1-32. Here begins the second part of the book, Pr 10:1-22:16, which, with the third, Pr 22:16-25:28, contains series of proverbs whose sense is complete in one or two verses, and which, having no logical connection, admit of no analysis. The parallelisms of Pr 10:1-15:33 are mostly antithetic; and those of Pr 16:1-22:16, synthetic. The evidences of art in the structure are very clear, and indicate, probably, a purpose of facilitating the labor of memorizing.
1. wise [and] foolish—as they follow or reject the precepts of wisdom.
maketh … father—or, "gladdens a father."
heaviness—or, "grief."From this chapter to the five and twentieth, are sundry observations of moral virtues, and their contrary vices, with excellent rules for the government of our conversation.
a wise son maketh a glad father; as Solomon made glad his father David: for no doubt there were appearances of his wisdom before he came to the throne, though greater afterwards; which made David rejoice that he was placed on the throne before his death, to whom he had committed the charge of building the house of the Lord;
but a foolish son is the heaviness of his mother; brings grief and trouble to her, as perhaps Rehoboam did to his mother: though all this is to be understood conjunctly of both parents, and not separately of each; not as if a wise son only was matter of joy to his father, who may be thought to be a better judge of his wisdom, and more abroad to hear the fame of it, and to observe the effects of it; or as if a foolish son only caused grief to his mother, because more at home, and more privy to his foolish behaviour; but as being equally joyous or afflicting to both parents. Nor is this to be understood of such who are wise and foolish as to their natural capacities only; but who are so in a moral sense, either virtuous or vicious, good or wicked. Wherefore parents should be concerned for the education of their children, whose behaviour much depends upon it; and children for their conduct towards their parents and in the world, since their joy and grief are influenced by it. Some interpret the words mystically, the "father", of God; the "mother", of the church; and, the "sons", of the children of them both: and so may fitly describe the different followers of Christ and antichrist; the one being wise, the other foolish; the one acceptable to God, the other not.The proverbs of Solomon. A wise son maketh a glad father: but a foolish son is the heaviness of his mother.
EXEGETICAL (ORIGINAL LANGUAGES)1. heaviness] or sorrow, as the same somewhat uncommon word is rendered in Proverbs 17:21.
It is perhaps significant that the first proverb deals with so fundamental a relation of human society.Verse 1-ch. 22:16. - Part III. FIRST GREAT COLLECTION (375) OF SOLOMONIC PROVERBS. Verse 1-ch. 12:28. - First section. The sections are noted by their commencing usually with the words, "a wise son." Verse 1. - The proverbs of Solomon. This is the title of the new part of the book; it is omitted in the Septuagint. There is some kind of loose connection in the grouping of these proverbs, but it is difficult to follow. "Ordo frustra quaeritur ubi nullus fuit observatus," says Mart. Geier. Wordsworth considers the present chapter to contain exemplifications of the principles and results of the two ways of life displayed in the preceding nine chapters. The antithetical character of the sentences is most marked and well sustained. As the book is specially designed for the edification of youth, it begins with an appropriate saying. A wise son maketh a glad father. As wisdom comprises all moral excellence, and folly is vice and perversity, the opposite characters attributed to the son are obvious. The mother is introduced for the sake of parallelism; though some commentators suggest that as the father would be naturally elated by his son's virtues, which would conduce to honour and high estate, so the mother would be grieved at vices which her training had not subdued, and her indulgence had fostered. If this seems somewhat far-fetched, we may consider that the father in the maxim includes the mother, and the mother the father, the two being separated for the purpose of contrast (see on Proverbs 26:3). The word for heaviness occurs in Proverbs 14:13 and Proverbs 17:21.
13 The woman Folly [Frau Thorheit] conducts herself boisterously,
Wantonness, and not knowing anything at all;
14 And hath seated herself at the door of her house,
On a seat high up in the city,
15 To call to those who walk in the way,
Who go straight on their path.
The connection of אשת כּסילוּת is genitival, and the genitive is not, as in אשׁת רע, Proverbs 6:24, specifying, but appositional, as in בת־ציון (vid., under Isaiah 1:8). הומיּה [boisterous] is pred., as Proverbs 7:11 : her object is sensual, and therefore her appearance excites passionately, overcoming the resistance of the mind by boisterousness. In 13b it is further said who and how she is. פּתיּוּת she is called as wantonness personified. This abstract פּתיּוּת, derived from פּתי, must be vocalized as אכזריּוּת; Hitzig thinks it is written with a on account of the following u sound, but this formation always ends in ijjûth, not ajjûth. But as from חזה as well חזּיון equals חזיון as חזון is formed, so from פּתה as well פּתוּת like חזוּת or פּתוּת like לזוּת, רעוּת, as פּתיוּת (instead of which פּתיּוּת is preferred) can be formed; Kimchi rightly (Michlol 181a) presents the word under the form פּעלוּת. With וּבל (Proverbs 14:7) poetic, and stronger than לאו, the designation of the subject is continued; the words וּבל־ידעה מּה (thus with Mercha and without Makkeph following, ידעה is to be written, after Codd. and old editions) have the value of an adjective: and not knowing anything at all (מה equals τὶ, as Numbers 23:3; Job 13:13, and here in the negative clause, as in prose מאוּמה), i.e., devoid of all knowledge. The Targ. translates explanatorily: not recognising טבתּא, the good; and the lxx substitutes: she knows not shame, which, according to Hitzig, supposes the word כּלמּה, approved of by him; but כלמה means always pudefactio, not pudor. To know no כלמה would be equivalent to, to let no shaming from without influence one; for shamelessness the poet would have made use of the expression ובל־ידעה בּשׁת. In וישׁבה the declaration regarding the subject beginning with הומיה is continued: Folly also has a house in which works of folly are carried one, and has set herself down by the door (לפּתח as לפי, Proverbs 8:3) of this house; she sits there על־כּסּא. Most interpreters here think on a throne (lxx ἐπὶ δίφρου, used especially of the sella curulis); and Zckler, as Umbreit, Hitzig, and others, connecting genitiv. therewith מרמי קרת, changes in 14b the scene, for he removes the "high throne of the city" from the door of the house to some place elsewhere. But the sitting is in contrast to the standing and going on the part of Wisdom on the streets preaching (Evagrius well renders: in molli ignavaque sella); and if כסא and house-door are named along with each other, the former is a seat before the latter, and the accentuation rightly separates by Mugrash כסא from מרמי קרת. "According to the accents and the meaning, מרמי קרת is the acc. loci: on the high places of the city, as Proverbs 8:2." (Fl.). They are the high points of the city, to which, as Wisdom, Proverbs 9:3, Proverbs 8:2, so also Folly, her rival (wherefore Ecclesiastes 10:6 does not appertain to this place), invites followers to herself. She sits before her door to call לעברי דרך (with Munach, as in Cod. 1294 and old editions, without the Makkeph), those who go along the way (genitive connection with the supposition of the accusative construction, transire viam, as Proverbs 2:7), to call (invite) המישּׁרים (to be pointed with מ raphatum and Gaja going before, according to Ben-Asher's rule; vid., Methegsetz. 20), those who make straight their path, i.e., who go straight on, directly before them (cf. Isaiah 57:2). The participial construction (the schemes amans Dei and amans Deum), as well as that of the verb קרא (first with the dat. and then with the accus.), interchange.
LinksProverbs 10:1 Interlinear
Proverbs 10:1 Parallel Texts
Proverbs 10:1 NIV
Proverbs 10:1 NLT
Proverbs 10:1 ESV
Proverbs 10:1 NASB
Proverbs 10:1 KJV
Proverbs 10:1 Bible Apps
Proverbs 10:1 Parallel
Proverbs 10:1 Biblia Paralela
Proverbs 10:1 Chinese Bible
Proverbs 10:1 French Bible
Proverbs 10:1 German Bible