Proverbs 17:21

Pro 17:21 He that begetteth a fool [doeth it] to his sorrow: and the father of a fool hath no joy.

Ver. 21. He that begetteth a fool, doeth it to his sorrow.] Solomon might speak this by experience, and wish, as Augustus did, utinam caelebs vixissem, aut orbus periissem. Oh that I had either lived a bachelor or died childless! To "bring forth children to the murderer," {Hos 9:13} children to the devil, that old manslayer; oh, what a grief is this to a pious parent! how much better were a "miscarrying womb, and dry breasts!" What heavy moan made David for his Absalom, dying in his sin! How doth many a miserable mother weep and warble out that mournful ditty of hers in Plutarch over her deceased children, Quo pueri estis profecti? Poor souls, what is become of you!

And the father of a fool hath no joy.] No more than Oedipus had, who cursed his children when he died, and breathed out his last with

“Per coacervatos pereat domus impia luctus.”

No more than William the Conqueror had in his ungracious children, or Henry II, who, finding that his sons had conspired against him with the king of France, fell into a grievous passion, cursing both his sons, and the day wherein himself was born; and in that distemperature departed the world, which himself had so oft distempered. {a}

{a} Daniel, fol. 112.

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.

This expresses that very emphatically which many wise and good men feel very sensibly, what a grievous vexatious thing it is to have a foolish wicked child. See here, 1. How uncertain all our creature-comforts are, so that we are often not only disappointed in them, but that proves the greatest cross in which we promised ourselves most satisfaction. There was joy when a man-child was born into the world, and yet, if he prove vicious, his own father will wish he had never been born. The name of Absalom signifies his father's peace, but he was his greatest trouble. It should moderate the desire of having children, and the delights of their parents in them, that they may prove a grief to them; yet it should silence the murmurings of the afflicted father in that case that if his son be a fool he is a fool of his own begetting, and therefore he must make the best of him, and take it up as his cross, the rather because Adam begets a son in his own likeness. 2. How unwise we are in suffering one affliction (and that of an untoward child as likely as any other) to drown the sense of a thousand mercies: The father of a fool lays that so much to heart that he has no joy of any thing else. For this he may thank himself; there are joys sufficient to counterbalance even that sorrow.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(Compare Pro 23:24). Different words are rendered by "fool," both denoting stupidity and impiety.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(21) He that begetteth a fool (khesîl).—See above, on Pro_1:32.

The father of a fool (nâbhâl).—See above, on Pro_17:7.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

21. a fool … a fool] The Heb. word so rendered is not the same in the two clauses of the verse. The first word in the first clause describes the fool as dull or senseless, or as some think obstinate. The second word points him out as shameless, like Nabal, whose name (the Heb. word here) was descriptive of his character (1Sa_25:25). There is a third Heb. word, used more commonly than either of these in this Book, which regards a fool as one who is perverse, or as some render, weak.

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.

He that begetteth a fool doth it to his sorrow,.... As it proves in the issue; though it was joy to him when a man child was born, and took delight in him while in infancy and childhood, and promised himself much happiness in him when at years of discretion; but, instead of that, he departs from his education principles, despises all parental counsels and advice, and goes into all the extravagance of sin and folly; which is an heartbreaking to his godly and religious parents; for this is to be understood; not of an idiot, but of a wicked son, taking bad courses;

and the father of a fool hath no joy; in his son, but sorrow, and has scarce any joy or pleasure in anything else in all his enjoyments; the trouble he is filled with on his account embitters all he has, that he can take no satisfaction, or have any comfort of life; the concern for his son is uppermost in his thoughts, and hinders him from taking that pleasure which otherwise he might enjoy.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

A fool; not a natural, but a wilful fool, or a wicked son.

The father; and consequently the mother also.

Hath no joy, which parents usually have in the birth of a child, and especially of a son; but hath great cause of sorrow, the contrary being implied in this and such-like expressions, as in Scripture, as Pro 10:2, &c., so also in profane authors; whose words see in my Latin Synopsis.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

21. A fool — A boor; a dolt. Two different words are rendered “fool” in the text. They are akin in sense, but there is a shade of difference between them. The first contains the idea of impiety joined with coarseness; the second, of impiety joined with dullness. Comp. Pro_10:1, and the converse, Pro_23:24; Pro_15:20.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He that begetteth a fool doeth it to his sorrow (comp. ver. 25). The words for "fool" in the two clauses are different. Here it is kesil, which implies bold, self-confident folly, the worst form of the vies; in the second hemistich it is nabal, which rather denotes dulness and stupidity, a want of mental power. A conceited, offensive fool causes infinite trouble to his father, both from his need of constant correction, and the watchfulness required to repair the consequences of his foolish actions. There is also the grief at seeing instruction and warning thrown away on a worthless object. Septuagint, "The heart of a fool is a pain to him who possesseth it." The father of a fool hath no joy. The contrast in the ease of a good son is seen Pro_15:20 and in Pro_23:24. The LXX adds a clause from Pro_10:1, with the view of improving the parallelism, "But a prudent son rejoiceth his mother.

Vers. 21-28. Varied experiences of good and evil in life.

We may divide them into the sorrowful, the joyous, and the mixed experiences.

I SAD EXPERIENCES. The sorrow of thankless children. (Vers. 21, 25) To name it is enough for thereto who have known it. It has its analogue in Divine places. How pathetically does the Bible speak of the grief of God over the rebellious children he has nourished and brought up! and of Christ"s lamentation as of a mother over Jerusalem! Let us remember that our innocent earthly sorrows are reflected in the bosom of our God.

II JOYOUS EXPERIENCES. (Ver. 22) The blessing of a cheerful heart, who can overprize it in relation to personal health, to social charm and helpfulness? Contrasted with the troubled spirit, like a parching fever in the bones, it is the perpetual sap of life and source of all its greenness and its fruit. A simple faith is the best known source of cheerfulness. It was a fine remark of a good friend of Dr. Johnson"s, that "he had tried to be a philosopher, but somehow always found cheerfulness creeping in.

III MIXED EXPERIENCES OF HUMAN CHARACTER.

1. The briber. (Ver. 23) How strongly marked is this sin in the denunciations of the Bible! and yet how little the practice seems affected in a land which boasts above others of its love for the Bible! The stealth and so the shame, the evil motive, the perverse result, all are branded here. "He that shaketh his hands from holding of bribes, he shall dwell on high". (Isa_33:15)

2. The quick perception of wisdom and the warning glance of folly. The one sees before him what is to be known or done at once; the other is lost in cloudy musings. The more a man gapes after vanity, the more foolish the heart becomes. In religion we see this temper in the restless roving to and fro, the constant query, "Who will show us any good?" "He is full of business at church; a stranger at home; a sceptic abroad; an observer in the street; everywhere a fool.

3. Harshness in judges. (Ver. 26) Fining and flogging are mentioned. The writer had observed some such scene with the horror of a just man. Inequity or inhumanity in the judge seems an insult against the eternal throne of Jehovah.

4. The wisdom of a calm temper and economy of words. (Vers. 27, 28) An anxiety to talk is the mark of a shallow mind. The knowledge of the season of silence and reserve may be compared to the wisdom of the general who knows when to keep his forces back and when to launch them at the foe. The composed spirit comes from the knowledge that truth will prevail in one way or another, and the time for our utterance will arrive. Lastly, the wisdom of silence, so often preached by great men. Even the fool may gain some credit for wisdom which he does not possess by holding his tongue; and this is an index of the reality. Our great example here is the silence of Jesus, continued for thirty years; out of that silence a voice at length proceeded that will ever vibrate through the world. J.

Vers. 21, 25. See homily on Pro_10:1. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Among "the vanities, to which the creature is made subject," Solomon elsewhere enumerated one, of which he probably had a feeling experience — leaving the labour of his hand — he knoweth not to whom — whether he shall be a wise man or a fool. (Ecc 2:18-19 .) The latter prospect is here realized. The weeping parent not only finds no joy in the fondly cherished object of his expectation; but a cankering grief embitters all his joys, and often brings him "down with sorrow to the grave."†1 And how is this sorrow aggravated, should there be an unhappy humbling consciousness, that undue indulgence or severity, injudicious treatment, and more than all — neglect of real prayer for the child,†2 and of the diligent improvement of God’s appointed means, virtually suffered the evil propensities to grow to a direful harvest of ruin!

Yet let the godly parent expect everything from prayer — provided it be not palsied by despondency. (Gal 6:9 ; Joh 11:40 .) In the deepest distress never lose hold of the covenant of grace. (Gen 17:7 .) Let the determined faith of a praying mother encourage perseverance. (Mat 15:22-28 .) God exercises faith; but he never fails to honour it. He delays to answer prayer; but every word, every sigh, is registered for acceptance in his best time. Let Solomon’s word be a quickening — not a discouraging — word; "profitable" indeed "for reproof, and for correction;" but not less so "for instruction in righteousness." (2Ti 3:16 .)

Footnotes:

†1 Gen 42:38. Has not many an afflicted parent fellowship with the impassioned cry of Augustus —’Would that I had lived single, or died childless?’

†2 Bishop Sanderson’s Sermon on Rom 15:5 . ’Think none of you, you have sufficiently discharged your parts towards those that are under your charge, if you have instructed them, corrected them when they have done amiss, and rewarded them when they have done well, so long as your fervent prayers for them have been wanting. In vain shall your wrestle with their stubbornness and other corruptions, (though you put forth all your strength) so long as you wrestle with them only. Then, or not at all, shall you wrestle to purpose, when you enter the lists with the Father of Spirits, as Jacob did: wrestling with him by your importunate prayers; and not giving him over, till you have wrung a blessing from him, either for yourselves, or them, or both.’

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

v. 21. He that begetteth a fool doeth it to his sorrow, he is most unfortunate to have a fool for his son; and the father of a fool hath no joy. Pro 10:1; Pro 18:13.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

A cheerful heart is good medicine

This speaks of a cheerful heart as being good medicine because it makes you feel better. AT: "A cheerful heart is like medicine that makes you feel better" (See: Metaphor)

A cheerful heart

The "heart" represents a person's feelings, attitudes and motivations. AT: "Being cheerful" (See: Metonymy)

a broken spirit

Here the "spirit" represents a person's feelings and emotional state. A broken spirit refers to a poor emotional state. AT: "depression" (See: Metonymy)

dries up the bones

A person's bones represent their physical health and strength. If a person's bones dry up it means that they are very sick and unhealthy. AT: "makes a person unhealthy and weak" (See: Metonymy)

translationWords

fool

joy

heart

spirit

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.