For I was a son to my father, tender and an only child in the sight of my mother.
Parallel Translations
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For I was a son to my father, tender and an only child in the sight of my mother.
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For I was my father’s son, tender and only beloved in the sight of my mother.
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For I was a son unto my father, tender and an only one in the sight of my mother.
Cross-references (8)
Passages linked to Proverbs 4:3 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Chronicles 22:5 David said, “Solomon my son is young and tender, and the house that is to be built for Yahweh must be exceedingly magnificent, of fame and of glory throughout all countries. I will therefore make preparation for it.” So David prepared abundantly before his death.
- 1 Chronicles 29:1 David the king said to all the assembly, “Solomon my son, whom alone God has chosen, is yet young and tender, and the work is great; for the palace is not for man, but for Yahweh God.
- Romans 12:16 Be of the same mind one toward another. Don’t set your mind on high things, but associate with the humble. Don’t be wise in your own conceits.
- 2 Samuel 12:24-25 David comforted Bathsheba his wife, and went in to her, and lay with her. She bore a son, and he called his name Solomon. Yahweh loved him; and he sent by the hand of Nathan the prophet, and he named him Jedidiah, for Yahweh’s sake.
- 1 Kings 1:13-17 Go in to king David, and tell him, ‘Didn’t you, my lord, king, swear to your servant, saying, “Assuredly Solomon your son shall reign after me, and he shall sit on my throne?” Why then does Adonijah reign?’ Behold, while you are still talking there with the king, I will also come in after you and confirm your words.” Bathsheba went in to the king in his room. The king was very old; and Abishag the Shunammite was serving the king. Bathsheba bowed, and showed respect to the king. The king said, “What would you like?” She said to him, “My lord, you swore by Yahweh your God to your servant, ‘Assuredly Solomon your son shall reign after me, and he shall sit on my throne.’
- 1 Chronicles 3:5 and these were born to him in Jerusalem: Shimea, Shobab, Nathan, and Solomon, four, of Bathshua the daughter of Ammiel;
- Jeremiah 10:23 Yahweh, I know that the way of man is not in himself. It is not in man who walks to direct his steps.
- Zechariah 12:10 I will pour on David’s house, and on the inhabitants of Jerusalem, the spirit of grace and of supplication; and they will look to me whom they have pierced; and they shall mourn for him, as one mourns for his only son, and will grieve bitterly for him, as one grieves for his firstborn.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain Pro 4:3 For I was my father’s son, tender…
Pro 4:3 For I was my father’s son, tender and only [beloved] in the sight of my mother.
Ver. 3. For I was my father’s son,] q.d., I that am now so famous for wisdom, was once as wise as a wild ass’s colt. But I had the happiness to be taught and tutored by the best and wisest man in his generation, and therefore you should the rather regard my doctrine. Plato praised God that he was pupil to Socrates, Bucholcerus that he was bred under Melanchthon, Mr Whately under Mr Dod’s ministry, and I under Mr Ballam’s, at Evesham. Holy David was far beyond any of these, as being divinely inspired, and rarely qualified. Such a heart so well headed, and such a head better hearted, was not to be found among the sons of men, for he was "a man after God’s own heart." His counsel to his son therefore must needs be very precious and ponderous. See some of it, for a taste, in 1Ch 28:9-10.
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Tender and only beloved.] Filius a φιλος. The Greeks commonly called their children φιλτατα, the Latin chari, darlings, as he in Plautus, Domi domitus fui usque cum charis meis. {a} I was hardly handled at home, together with my dear children.
In the sight of my mother.] Who had other children; {1Ch 3:5} but Solomon she loved best, because he had most grace. And as a special fruit of her love, she gave him excellent counsel in her "Lemuel’s lesson." {Pro 31:1-31} His fall was therefore the more blameworthy, because he had been so piously educated.
{a} Plaut. Menech., Act 1:1-26, scene 1.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain My father’s son, in a special manner; his best…
My father’s son, in a special manner; his best beloved son, and designed to be his successor in the throne.
Tender; young and tender in years, and capable of any impressions, and tenderly educated.
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Only beloved, Heb. only, or the only son; or rather, because Bathsheba seems to have had other sons, 1Ch 3:5, as an only son, as dearly beloved as an only son; in which sense this title is given to Isaac, Gen 22:2,12,16, though he had another son, and to others. And all these circumstances are mentioned to show the necessity and great benefit of wholesome instruction, which his royal parents would not neglect, no, not in his tender years, and thereby to prepare and excite them by his example to receive instruction.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For I was my father's son,.... Or, "a son…
For I was my father's son,.... Or, "a son to my father" (p); so Solomon was to God, his heavenly Father, Sa2 7:14; which Jarchi observes, and gives as the sense of this place: but his father David is meant, whose son he was; though he was not his only one, he had others besides him. But the sense is, that he was his darling, his beloved son, whom he loved above the rest; as he was beloved of the Lord, and therefore his name was called Jedidiah, so he was beloved of his father; and, because he had a peculiar love for him, he took a particular care of his education;
tender and only beloved in the sight of my mother; his mother Bathsheba, who had a most affectionate regard to him; and therefore in his tender age, as soon as he was susceptible of instructions, gave them to him, which being received, made deep and lasting impressions on him; see Pro 31:1. The marginal reading is, "to the sons of my mother"; for Bathsheba had more sons, Ch1 3:5; both readings may be retained, "beloved in the sight of my mother's sons". Gersom interprets this of the people of Israel, who were sons to God their Father; and were the only nation that received the law, and which they received at the time of their coming out of Egypt, in the days of their youth.
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(p) "filius fui patri meo", Pagninus, Montanus, Mercerus, Gejerus, Michaelis; so Cocceius, Schultens.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Tender - Young and tender in years, and tenderly…
Tender - Young and tender in years, and tenderly educated. Only beloved - Beloved above all the rest.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Albert Barnes 1834 · Public Domain Probably the words of Solomon himself, who looks back…
Probably the words of Solomon himself, who looks back from his glorious throne and his matured wisdom to the training which was the starting point. The part taken by Bathsheba in 1 Kings 1, no less than the friendship between her and Nathan, indicates that a mother’s training might well have laid the foundation of the king’s future wisdom. Among the Israelites and Egyptians alone, of the nations of the old world, was the son’s reverence for the mother placed side by side with that which he owed to his father.
Only beloved, - literally “only,” but the word is used apparently (as in Gen 22:2, Gen 22:12) in its derived sense, “beloved like an only son.” The Vulgate gives “unigenitus.” Compare the words applied to our Lord, as the “only begotten” Joh 1:14, the “beloved” Eph 1:6.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges 1846 · Public Domain Solomon here claims our attention as a teacher of…
Solomon here claims our attention as a teacher of youth, on account of his own godly education by such a father. He was a tender child (1Ch 22:5 : 1Ch 29:1 ), well-beloved, as an only son.†1 The more dearly he was loved, the more carefully was he taught. Thus we are brought into the family of "the man after God’s heart," to hear him "commanding his child" in the fear and service of the LORD. (Compare also 1Ki 2:2-4 ; 1Ch 22:6-16 ; 1Ch 28:9-10, 1Ch 28:20 . Compare Gen 18:19 . Deu 6:7 .) A special mercy is it to us, if we can tell of an Abraham or a David — of a Lois or an Eunice, having taught and bound us to the ways of God! (2Ti 1:5 ; 2Ti 3:14-15 .) Parents! remember, a child untaught will be a living shame. (Pro 29:15 .) Training discipline, not foolish indulgence, is the truest evidence of affection to our tender and beloved ones. (Pro 13:24 ; with 1Ki 1:6 .)
But let us examine this beautiful specimen of parental instruction.†2 Observe the anxiety for his son’s heart-religion. Let thine heart retain my words. Often (and this is a comfort to the weak memory) words may be lost to the memory, yet practically retained in the heart. This heart-keeping is the path of life (Pro 4:13 ; Pro 6:23 ; Pro 8:34-35 . Isa 55:3 . Zec 3:7 ), without which all is dead. Observe again the extreme earnestness of the exhortation. Many a parent, like Augustine’s father,†3 insists — ’Get wealth, worldly honour, or wisdom.’ This godly parent inculcates "line upon line" — Get heavenly wisdom; get it with all thy getting — at any cost and pains (Pro 23:23 . Compare 1Ki 10:1 ; Mat 12:42 ), as the principal thing; and when thou hast got it — forget it not — decline not from it — forsake it not†4 — love†5 — embrace — exalt — her. Such a keeping is she for thy soul! (Pro 2:10-18 .) Such a treasure for thy happiness! Such a promoting honour even in this life! Such an ornament of grace in the Church! Such a crown of glory in heaven! This is not the style of a cold pleader, enforcing with decent seriousness some unimportant truth. It is the father, feeling that his child’s soul is perishing, unless it be taught and led in wisdom’s ways. Parents! do we know this stirring concern, anxiously looking out for the first dawn of light upon our child’s soul? Do we eagerly point out to him wisdom as the principal thing, to be gotten first? (Mat 6:33 .) Is it our own first choice, infinitely above this world’s glitter (1Ki 3:5-12 . Php 3:7-8 ); not only important, but all-important? It can have no place, if it has not the first place. If it be anything, it will be everything. Earthly wisdom may be "a goodly pearl." But this "wisdom from above is the pearl of great price;" worth getting indeed; but only to be got, by "selling all that we have, to buy it." (Mat 13:45-46 .)
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Footnotes
†1 Not really the only son. 2Sa 5:14 . 1Ch 3:5 . Thus Isaac was called the only son (i.e. most beloved), when Ishmael was another son: Gen 22:2, Gen 22:12, Gen 22:16, with Gen 17:19 . So the Church is called "the only one — the choice" — implying others, out of which the choice was made. Song of Son 6:9 .
†2 Where David’s instruction begins, is obvious. Where it ends, is not so clear — Whether it be Pro 4:6, Pro 4:10, Pro 4:12, or Pro 4:13 ; or as F. Taylor asserts, at the close of the ninth chapter. But as Geier observes — ’Let the reader form his own judgment; provided that we pay due obedience to the instruction, it matters little, whether we have it in the words of David or Solomon.’
†3 Of whom he records — ’This father of mine never troubled himself with any thought of — How I might improve myself towards thee, so that I proved eloquent, though I were withall left undrest by thy tillage’ — Confess. ii. 3.
†4 See the great importance of this continuance, Joh 8:30-31 . Col 1:22-23 . Heb 3:6, Heb 3:14, contrasted with Mat 13:20-21 .
†5 Thus Jerome wrote to a friend — "Beg now for me, who am gray-headed, of the Lord, that I may have Wisdom for my companion, of which it is written — ’Love her, and she shall keep thee.’"
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain As. This is not expressed. (Haydock) --- But Solomon…
As. This is not expressed. (Haydock) --- But Solomon was not the only son of Bethsabee, as St. Luke (iii. 23.) specifies Nathan, his brother. See 2 Kings xii. 24. Septuagint have "beloved in," &c.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain father's son--emphatic, a son specially regarded, and so called…
father's son--emphatic, a son specially regarded, and so called tender, as an object of special care (compare Ch1 22:7; Ch1 29:1); an idea further expressed by
only beloved--or, "as an only son" (Gen 22:2), though he had brothers (see on Ch1 3:5).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 3. Tender — רךְ, rakh, means delicate, soft, gentle.…
3. Tender — רךְ, rakh, means delicate, soft, gentle. (Compare 1Ch_29:1.) It is, probably to be referred to the gentle and tender care of the mother.
Only beloved — Literally, the only one in the sight of my mother; that is, my father recognised me with warm affection as his son, and when in my mother’s presence she could see no one else, alluding to that partiality with which a fond mother’s eye rests upon, and her heart follows, a beloved child. The word יחיד(only) is applied here, as in Gen_22:2; Gen_22:12 to Isaac, “beloved, like an only son.” It is translated by the Septuagint, agapomenos, and by the Vulgate, unigenitus. Its use in this sense is interesting, as illustrating the words applied to our Lord as the “only begotten,” Joh_1:14; Joh_1:18; and the “beloved,” Eph_1:6.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 3. my father’s son] The order of the words…
3. my father’s son] The order of the words in the original: a son was I to my father, suggests the meaning, I was a true son, a son not only by birth, but by filial reverence and obedience, “filius, i.e. cum vi; veri nominis filius.” Maur. Others explain, with Bertheau, “I also stood in the relation to my actual father, in which you stand to me, your paternal instructor.”
tender] Comp. 1Ch_29:1, where David uses this word of Solomon.
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only beloved] Lit. only. The R.V., while giving in the margin “Heb. an only one,” retains the rendering of A.V. in the text, and prints the word “beloved” (not as A.V., in italics, but) in Roman characters, as being “plainly implied in the Hebrew, and necessary in English” (Revisers’ Preface). The point is interesting as bearing upon the authorship of this part of the Book. Solomon was not an “only” son, though it might reasonably be urged that he was so in the same sense as was Isaac, of whom this same word is used (Gen_22:2; Gen_22:16. Comp. μονογενῆ, Heb_11:17), and who was not strictly an only son either, but one who stood alone in the choice of God and in the Messianic line, and therefore in the estimation of his father. Comp. “Solomon my son, whom alone God hath chosen,” 1Ch_29:1, where (see preceding note), the word “tender” is also applied as here to Solomon. But Solomon was from his birth specially beloved (2Sa_12:24-25), and the word is used elsewhere in this derived sense, “alone” not only in fact, but in the value set upon it (Psa_22:20; Psa_35:17, “my darling”; where see notes in this Series). ἀγαπώμενος, LXX.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (3) For I was . . . son .…
(3) For I was . . . son . . .—It is not only his own advice that he has to offer; he can tell his disciples of the excellent discipline and teaching he received from his parents in his old home. It may be remarked that the notices of Solomon’s early years which occur in this and the following verses harmonise well with what we know of him from the historical books of the Bible.
Tender.—The epithet applied to Solomon by his father (1Ch_29:1).
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Only beloved.—The word yâchîd originally signified an “only” (son), as in Zec_12:10. Then it came to mean “beloved as an only son,” and that appears to be the sense of it in Gen_22:2, as applied to Isaac (for Ishmael was then living), and to Solomon here (for Bath-sheba had other children by David, 1Ch_3:5). In Greek translations it is rendered “only-begotten” and “well-beloved,” epithets applied in their highest sense to Christ (Joh_1:14; Mat_3:17).
In the sight of my mother.—Implying her affection, as Gen_17:18.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain For I was my father"s son. This is more…
For I was my father"s son. This is more than the mere statement of a physical fact. It indicates that the teacher was in the highest degree an object of endearment to his father, just as he states in the second hemistich that he held a unique position in the affection of his mother. "The statement agrees with the historical record. Solomon would be more than ordinarily dear to his father, as being a child of promise, as "the beloved of the Lord," and as the son whom the Divine will had pointed as the successor to his throne, and the one on whom was to devolve the building of the temple. (see 2Sa_7:12, 13 12:24 1Ch_22:9)
Bertheau explains, "I also once stood in the relation to my (actual) father in which you stand to me your paternal instructor," thus giving prominence rather to the consecution of the passage, and preparing the way for the reception of the father"s advice which is to follow. But this rather loses sight of what appears an important element in the instruction, that not only was it "good," but that it was dictated by affection. The writer is fortifying and strengthening his instruction by the authority of his father, showing that what he was laying before others he had had placed before him; and as his father"s advice was the outcome of affection, so he addresses his hearers in the same spirit. Dathe and others connect "tender" rak) with "son" (ben), and render, "I was a son dear to my father." So the LXX, which, however, understands "tender" in the sense of "tractable," "obedient:" "For I was an obedient son to my father a meaning which the word rak can only bear as indicating the susceptibility of the young to receive impressions. In general, rak means "tender," "soft," and has reference to the weakness and helplessness of the young; comp. Gen_33:13, "My lord knoweth that the children are tender (rakkim)." Combined with yakhid, which follows, it signifies, in the passage before us, that the teacher was an object of tender care or love. The Vulgate tenellus, the diminutive of tener, as signifying "somewhat tender or delicate," reproduces the idea of the Hebrew rak. In the word the teacher recalls his early lifo and the instruction in wisdom which he received in it. Only beloved; literally, only (yakhid), as "beloved" does not occur in the original. The Vulgate renders, unigenitus; Aquila, Symmachus, and Theodotion, monogenhv , i.e. "only begotten:" but this was not literally the fact, as Bathsheba, the mother of Solomon, had other sons. (2Sa_5:14 1Ch_3:5) Both the Hebrew yakhid, "only," and the Vulgate unigenitus, "only begotten," consequently signify what is expressed by the LXX agapwmenov , i.e. "beloved." Solomon was so beloved of his mother as if he were an only child. So yakhid is used of Isaac in Gen_22:2, 12 in the same way, since at the time that Isaac was so designated, Ishmael, the other son of Abraham, was still living. The word yakhid occurs in Psa_22:20, where it is rendered "darling," and may possibly refer to Solomon. Jennings, in Psa_22:20, understands it, however, of the life besides which the psalmist has no other unicam meam, as the Vulgate, i.e. "his only life". (cf. Psa_35:17; and for the word yakhid, see Jer_5:26 Amo_8:10 Zec_12:10) In the sight of my mother (liph"ne immi); literally, ad facies matris meae, or, before my mother; Vulgate, coram matre mea, i.e. in her estimation. (cf. Gen_17:18) The mention of the mother is probably introduced here for the sake of poetic parallelism; cf. Pro_1:8 (Zockler).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain For I was my fathers son, tender and only…
Pro_4:3-4
For I was my fathers son, tender and only beloved in the sight of my mother.
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The religious education of Solomon
Solomon in these words gives us two pieces of his own private history, in order to account for the zeal he shows in this book for the welfare of the rising generation. The first is, that in early life he had a large share in the affections of his parents; and the second, that he received the first rudiments of that wisdom, for which he became afterwards so eminent, from their early instructions. The affection of his father David did not, by excessive indulgence, stand in the way of his education, as does the ill-regulated affection of many foolish parents, who cannot cross the inclination of their children, nor employ the authority to compel the attention of their light and unstable minds to what is for their lasting benefit. His mother, Bathsheba, took her share with her husband, David, in the delightful task of instructing young Solomon in the things of God. Of this Solomon says nothing in the text. Though he speaks of the affection of both his parents, he mentions only his fathers care of his education. But in another passage of this book we find him referring to his mothers instructions, and styling them the prophecy which his mother taught him. And it gives us a most comfortable proof of the genuine piety of both David and Bathsheba, and of the sincerity of their repentance for their grievous sin which they had committed.
I. What kind of education did Solomons parents give him when he was young? We cannot entertain a doubt that David would give his favourite son, to whom he looked as his successor on the throne, the best education which Israel, in his time, could afford. A man of talent and information himself, and possessed of the amplest means, he would certainly grudge no labour or expense to make him acquainted with whatever could serve to fit him for his future station in life. The schools of the prophets were for the instruction of the youth of Israel. Whatever value we may attach to other branches of education, and however important and useful instruction in those arts and sciences which serve the purposes of this present life may be supposed to be, the knowledge of the principles of religion is unquestionably far more valuable, important, and useful. For as the soul is more valuable than the body, and eternity than time, so the knowledge which fits us for spending life as becomes rational, immortal, and accountable creatures, and which, through the blessing of God, may train us up for spending eternity in happiness and joy, must be inconceivably more valuable than what refers merely to this present vain and transitory world. We cannot, indeed, insure that our children, however carefully instructed in the fear of God, will profit by our care so as to serve God in their generation; but early instruction is the probable means of their future and eternal benefit--a means which God has enjoined parents to use, and which He has promised in ordinary eases to bless. Let the means be conscientiously employed, and let the fear that all may be unavailing rather excite to greater diligence than repress exertion, and to earnestness for the Divine blessing on the means of Divine appointment.
II. In what manner did they conduct the business of his religious education?
1. They did not confide it entirely to others. There were good men about Davids court, some of whom probably had a particular charge of Solomons education, and in whom, as being prophets of God, David might have reposed the most entire confidence for ability and fidelity. But Solomons parents do not seem to have considered this as exempting them from the obligation of the law of God to watch over their young charge themselves. They wished to see with their own eyes, and to hear with their own ears, the progress that he made, and to add their own diligence to that of his teachers, in order to promote his spiritual benefit. A king and queen taking so much pains for the religious instruction of their son is a pleasant sight, and must certainly silence and shame multitudes of persons in private life, who either neglect this duty altogether, or satisfy themselves entirely with the diligence of others, to whose care they entrust it. You have no time, you say. But will you not find time to die? and why should you so involve yourselves in the affairs of the world as not to have time for doing those things which are necessary for your dying well? If you have little leisure on working days, as perhaps many of you have, what deprives you of time on the first day of the week?
2. They adapted their instructions to his years. If we wish to be useful to the young our language must be plain and familiar; we must address ourselves to the imagination even more than to the judgment, must confine ourselves chiefly to first principles, and frequently repeat the same instructions, that they may take the firmer hold on the memory.
3. They instructed him in the most affectionate, serious, and winning manner. They showed by their manner that they felt the importance of the instructions they gave him, and that in the pains they took they were prompted by the sincerest love. Perhaps it is owing in some degree to a harshness and ungraciousness of manner employed by some pious parents, that so little advantage is gained by their children, from all the anxious pains taken on them; and perhaps, in other instances, to a want of due seriousness of manner when instruction is given.
III. The motives by which they were induced to devote their attention to the religious education of their son.
1. The warmth of their affection for their son. Did the affection of his pious and penitent parents, think you, expend itself in the endearments of parental fondness? in endeavours to gratify the passions of their darling child, and to anticipate, were it possible, every foolish and preposterous wish of his heart? Was it the only effect of it that they spoiled his temper by indulgence, and neglected his education by their aversion to cross his humour or subject him to necessary restraint? Such is the effect of the foolish fondness of many parents; they do their children the greatest injury by the injudicious manner in which they show their regard; they doat too much, as saith the poet, and spoil what they admire. Not so the parents of Solomon. Love to their son excited them to labour for his welfare. And what does a good man or woman consider as best for their children? Doubtless what they consider as best for themselves--the knowledge of God, the fear of God, the enjoyment of God. When parents neglect the religious education of their children, I can account for their negligence only in one of two ways--either they do not really love their children, or they do not themselves believe the truth and necessity of religion. The first I am reluctant to admit; for bad as the world is, the instances of parents who do not love their children are few, and natural affection shows itself, not unfrequently, very strong in the conduct of the most abandoned of men. To be without natural affection is to be worse even than the brutes. I will not say, then, that those parents who do not educate their children in the fear of God are destitute of natural affection: the truth is, that they do not really believe the religion which they profess; for did they believe it, they love their children so well that they would use every conceivable means within their power to make them acquainted with it, and so put them in possession of its inestimable advantages. Did you believe the gospel yourselves, you could not indolently look on and see your beloved children perish. You would travail in birth till Christ were formed in their hearts. You would, like the parents of Solomon, teach your children, while they are yet young, the things which belong to their peace.
2. The example of their godly ancestors excited them to educate their child in the fear of God. And why should not we also follow the commendable practices of our godly forefathers? We are sufficiently prone to follow customs which we have received by tradition from our fathers, which, perhaps, can scarcely be justified; and must it not much more be our wisdom and honour to imitate them in what is so praiseworthy? What evidence do we give that we belong to the family of God, if the customs and manners of the family are not adopted by us--if, instead of bringing up our children in the nurture and admonition of the Lord, that they may be a seed which shall serve Him, that shall be accounted to the Lord for a generation, we shall suffer them to continue ignorant of the first principles of religion, and a ready prey to every temptation?
3. The positive injunction of the law of God, though last mentioned, must have been first in its force on the conscience of Solomons parents, exciting them to see to his religious education. And this law is still obligatory. It is not one of those things peculiar to the old dispensation, which have passed away, but part of that law by which we are bound, under the dispensation of the gospel. Our obligation to attend to the religious education of our offspring is inseparable from our relation to them as our children. When God gives a person the blessing of children, He unites duty with privilege, the duty of educating them for God with the privilege of enjoying them as His gift.
IV. The use which Solomon made of his parents instructions. Here I can only remark, in general, that it appears, from the text, that he had profited by them. His parents, who had instructed him with such pious care in his youth, at least his father David, were many years dead before he wrote this book; but we find that, at the time he wrote it, they still lived in his affectionate remembrance of them and their pious care; and, in token of this, he quotes some of their early instructions, and, in imitation of them, enforces on his son attention to the same duties. And good reason had he to cherish a grateful recollection of them; for, in thus training him, they had done him the greatest kindness--a kindness for which he could never repay them, and which it would have been the highest ingratitude if he should ever have forgotten. (James Peddie, D.D.)
Let thine heart retain my words.--
Education: the childs thought of the parent
This chapter begins with a charming little piece of autobiography. The grateful memories of a fathers teaching and of a mothers tenderness give point and force to the exhortations.
I. The importance of early impressions. It is almost impossible to exaggerate the permanent effects of those first tendencies impressed on the soul before the intellect is developed, and while the soft, plastic nature of the child is not yet determined in any particular direction. We learn to love, not because we are taught to love, but by some contagious influence of example, or by some indescribable attraction of beauty. Our first love to religion is won from us by living with those that love her. The affections are elicited, and often permanently fixed, before the understanding has come into play. The first thing is to give our children an atmosphere to grow up in; to cultivate their affections, and set their hearts on things eternal; to make them associate the ideas of wealth and honour, of beauty and glory, not with material possessions, but with the treasures and rewards of wisdom.
II. What is to be the definite teaching of the child? The first object in the home life is to enable children to realise what salvation is, as an inward state, resulting from a spiritual change. We are tempted in dealing with children to train them only in outward habits, and to forget the inward sources which are always gathering and forming; hence we often teach them to avoid the lie on the tongue, and yet we leave them with the lies in the soul, the deep inward unveracities which are their ruin. We bring them up as respectable and decorous members of society, and yet leave them a prey to secret sins; they are tormented by covetousness, which is idolatry, by impurity, and by all kinds of envious and malignant passions. The second thing to be explained and enforced is singleness of heart, directness and consistency of aim, by which alone the inward life can be shaped to virtuous ends. The right life is a steady progress undiverted by the alluring sights and sounds which appeal to the senses. Here, in the passage, is a great contrast between those whose early training has been vicious or neglected, and those who have been taught in the way of wisdom, led in paths of uprightness. It is a contrast which should constantly be present to the eyes of parents with a warning and an encouragement. (R. F. Horton, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 When I was a son of my father
When I was a son of my father
This refers to the time when the writer was a child still living under his father's care. AT: "When I was still a boy learning from my father" (See: Assumed Knowledge and Implicit Information)
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the tender and only child
Here the word "tender" refers to a young age at which the child is still weak. It forms a hendiadys with the word "only." AT: "the tender only child" (See: Hendiadys)
Let your heart hold fast to my words
Here the word "heart" represents the person's mind. The writer speaks of remembering words as if the heart were holding on tightly to them. AT: "Always remember what I am teaching you" (See: Metonymy and Metaphor)
translationWords
ancestor
children
heart
word
command
life
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 4:3 my father’s son . . . my mother’s…
4:3 my father’s son . . . my mother’s only child: In Proverbs, both parents give instruction in wisdom. This involvement of both parents is unique among the traditions of the ancient Near East.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.