We here enter upon the second main division of the Book of Proverbs, which is composed of a number of distinct propositions or maxims, having but little connection with each other and answering to the modern signification of the word proverb. Wordsworth here remarks that “the Proverbs of the present chapter are exemplifications in detail of the principles, practices, and results of the two ways of life displayed in the foregoing Chapter s which constitute the prologue.”
CRITICAL NOTES.—
Proverbs 10:1. Heaviness, “grief.”
MAIN HOMILETICS OF Proverbs 10:1
PARENTAL GRIEF AND GLADNESS
The generalisation of the first nine Chapter s here descends into particular applications. The chemist dilates upon the power and excellence of certain elements, and then illustrates what he has affirmed by showing their action in particular cases. Solomon has dwelt long upon the general blessings which will flow from listening to the counsels of Divine Wisdom, and he now shows some particular instances of it. He begins with its effect in the family. Consider—
I. How the author here speaks from personal experience.
1. In his relation to his father. Men in positions of far less importance than that which David held are solicitous that their sons should possess such a character and such mental qualifications as will enable them to fulfil the duties which they will bequeath to them at their own departure from the world. The owner of a large estate, if he has a right sense of his own responsibilities, desires that his heir should be one who will exercise his stewardship wisely and generously. The head of a mercantile firm hopes that the son who is to succeed to his position will be prudent and far-seeing, and possess an aptitude for business. If a monarch is what he ought to be, and feels how very great is his power for good or evil, it will be a matter of the deepest anxiety to him that the son who is one day to sit upon the throne should be one who will discharge his weighty duties wisely and well. David was such a monarch, and we can well imagine how great was his solicitude that his well-beloved son Solomon should possess such gifts and graces as would enable him worthily to fulfil the high position he would one day be called to occupy. And, from what we know of Solomon’s youth and early manhood, we have every reason to believe that he was such a son as gladdened his father’s heart. In the wonderful seventy-second Psalm—which, although it has its entire fulfilment only in the “greater than Solomon,” refers, doubtless, in the first instance, to the great king—we have a glimpse of David’s desires and hopes concerning him. He begins with a prayer for him: “Give the king Thy judgments, O God, and Thy righteousness unto the king’s son” (Proverbs 10:1). And then he gives utterance to the hopes which he cherished concerning his prosperous and beneficent reign—hopes which, alas! would have been sadly dimmed could he have foreseen the cloud that overshadowed Solomon’s later days, but which were founded in the evidences which he gave of youthful piety and devotion. Solomon knew that he had been the gladness of his father’s heart, because he had been a “wise son,” and therefore he spoke from experience when he uttered the first clause of this proverb. But he spoke no less from experience when he gave utterance to the opposite truth. Solomon was a father as well as a son, and he speaks
(2) in his relation to his son. Rehoboam’s youth and manhood—for he was a man long before his father’s death—were not, we may fairly conclude, of such a character as to give his father much joy, but was such as to awaken the gravest fears concerning his conduct when he should become absolute master of the kingdom. We well know how these fears were justified by his conduct on his accession to the throne. The great crime of David’s life had been committed before Solomon’s birth, and had, therefore, had no bad influence upon him, but the sins of his own old age were a sad example to set before his son, and could not have been without their evil influence. From what we read of Rehoboam, we can but conclude that he had been a “foolish” son, and that Solomon’s heart was heavy with sadness concerning him when he penned these words. These thoughts suggest a lesson which parents should deeply ponder, viz., that whether parents shall have gladness or grief in their children depends not so much upon the execellence of their words as upon the godliness of their lives. Solomon uttered thousands of moral precepts, but had he uttered as many more, they would not have had much effect upon Rehoboam. What his son needed more than wise sayings was the power of a godly life. This must ever accompany moral teaching: nay, it must go before it, for a child can receive impressions from a holy example before it is old enough to appreciate abstract teaching. A parent’s wise sayings will never do a child any good unless there are correspondent doings. A good example is the best education. Consider—
II. How very much our joy and sorrow in this world depend upon our relationships. In proportion as the wise are related to the foolish or to the wise, will be their grief or their gladness. Distant relationships are not very effective in this way, but near relationships are powerful in proportion to their nearness. And the relation of parent to child is in some respects nearer than any other—nearer, perhaps, even than that of husband and wife. Our children are a part of ourselves, and what they are makes or mars our lives. How much does that little pronoun “my” carry with it! To hear that any young man has disgraced his manhood and thrown away his opportunities is an occasion of sadness to us. This is increased if he is the son of anyone we have known and loved. But if good parents have to reflect that “my” son has become a reprobate, how bitter is their sorrow. But when the folly is not so great as this there may still be much “heaviness” in a parent’s heart. “Wise” and “foolish” are relative terms. A good father’s joy is proportionate to his son’s goodness, for we understand wisdom and folly here to stand for the wisdom of godliness and the folly of sin, and a very little amount of wickedness will make a good mother’s heart heavy. Let children then learn from this text to reflect how much power to give joy or sorrow rests with them, and to act accordingly; and let parents, considering how entirely their future happiness or misery will depend upon the character of their children, begin to train them, both by example and precept, from their tenderest years. (On this subject see also Homiletics on chap. Proverbs 4:1-4.)
OUTLINES AND SUGGESTIVE COMMENTS
The future may be imperative. We prefer this view. “Let a wise son make a glad father.” If a man has a good son, let it be his one all-sufficient gratification.… Men toil for their children, and give themselves pain in their behalf to an extent absolutely heroic, considering how they abnegate self, but to an extent altogether disproportioned, as between their temporal and eternal warfare. This is one way we destroy our children. If their temporal inheritance is threatened, we are all on thorns; but if they are doing well or ill in piety, we give it but little notice. The verb, therefore, as an imperative, means most. “Let a foolish son be the grief of his mother,” that is, an unconverted son. He may be all smiles and amiableness, and the father’s business may be doing well, but if he is a fool, spiritually, it should be his mother’s grief. And then follow the reasons—(For) “treasures of wickedness profit nothing,” etc.—Miller.
Perhaps this first sentence may have been placed in the front to point to the value of a godly education in its personal, social, national influence, connected both with time and eternity.—Bridges.
The father is specially said to be gladdened by a wise son as he is of a more severe nature, and not so likely to form a partial estimate, and therefore not so easily gladdened as the mother; so that it is the stronger praise of the wise son to say that not only the mother, but also the father, is gladdened by him. On the other hand, the mother is apt, through fondness, to ignore the errors of her son, and even to encourage them by indulgent connivance. The wise man admonishes her that she is laying up “heaviness” in store for herself.—Fausset.
After the previous general description of Wisdom, Solomon begins with what is uppermost in his own mind, What would be the character of his successor? What would become of his throne, his wealth, his people, after himself? See his melancholy forebodings in Proverbs 17:2-21; Proverbs 17:25; Proverbs 19:13; Ecclesiastes 2:18, etc. Solomon has one son, and he is Rehoboam. This thought lies underneath many of the sayings in the Proverbs.—Wordsworth.
Every son should be an Abner, that is, his father’s light, and every daughter an Abigail, her father’s joy. Eve promised herself much in her Cain, and David did the like in his Absalom. But they were both deceived. Samuel succeeds Eli in his cross, though not in his sin. Virtue is not, as lands, inheritable. Let parents labour to mend by education what they have marred by propagation.—Trapp.
Do you hear this, young man? It is in your power to make your father glad, and God expects you to do it. Here is an object for your ambition, here is an investment that will ensure an immediate return. Come now, make your choice. Whether you will try to please these fools who banter you here, or to gladden your father’s heart that is yearning for you there?… These companions that come between you and him—what have they done for you, and what would they do for you to-morrow, if you were in distress? They have never lost a night’s rest by watching at your sick bed, and never will. But your father what has he done, and yet will do? The command of God is that you gladden your father and not grieve him. Your conscience countersigns that command now. Obey.—Arnot.