Proverbs 23:13

Pro 23:13 Withhold not correction from the child: for [if] thou beatest him with the rod, he shall not die.

Ver. 13. Withhold not correction from the child.] {See Trapp on "Pro 13:24"}

He shall not die.] Or if he do, yet not by thy default. Thou hast delivered thine own soul howsoever. If a blackmore enter into the bath, though he become not white by it, yet the bath master hath his pay, saith Keyserspergius. The physician hath his fee whether the patient recover or die.

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.

13, 14. Withhold not correction — Solomon did not trust wholly to moral suasion in the education of children, but insisted on the rod as necessary for the salvation of the child. Compare Pro_13:24; Pro_19:18; Pro_22:15; Pro_29:15; on Pro_23:13; Pro_3:27. Not that all children need it, but some assuredly do. “By the neglect of early correction the passions obtain the ascendency, the temper becomes irascible, peevish, querulous; pride is nourished, humility destroyed; and by the habit of indulgence the mind is incapacitated to bear with firmness and equanimity the cares and sorrows, the checks and disappointments, to which flesh is heir.” — Holden. Comp. Pro_4:13; Pro_15:24; Pro_7:27, seq. Pro_9:18.

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

23:13-14 Saying 12: See 19:18; 29:17.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

While there is little danger that the use of the "divine ordinance of the rod" will produce bodily harm, there is great hope of spiritual good.

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

(13) He shall not die—i.e., a moderate correction, such as that advised in Pro_19:18 (see note), will not injure him—quite the reverse.

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

13. if thou beatest him] Or, though, R.V. marg., meaning thou needest not to be afraid that corporal punishment will result in death. It is better, however, to understand death here as the consequence of the sin, into which, if allowed to go uncorrected, he will fall. See Pro_19:18 note. This view is borne out by the next verse here.

Pro_23:15-35. The style of composition changes from separate proverbs or wise maxims to a continuous address, not unlike chaps. 1–9 in character.

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.

Withhold not correction from the child,.... When he has committed a fault, and correction is necessary; for to spare it is the ruin of the child, and no proof of true affection in the parent, but the reverse; see Pro 13:24;

for, if thou beatest him with a rod, he shall not die; if he be beaten moderately, there is no danger of his dying under the rod, or with the stripes given him; besides, such moderate and proper corrections may be a means of preserving him from such crimes as would bring him to a shameful and untimely death, and so he shall not die such a death; and by such means, through the grace of God, he may escape the second, or eternal death.

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

i. e., “You will not kill your son by scourging him, you may kill him by with holding the scourge.”

Pro 23:14

Hell - Sheol, the world of the dead.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

It is a likely mean to prevent their corruption, and the destruction which commonly follows it, as the next verse explains this.

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

An injunction to the tutor or parent. (comp. Pro_13:24 Pro_19:18 Pro_22:15 Pro_29:17) For if thou beatest him with the rod, he shall not die. This has been understood in various senses; e.g. "Though than scourge him, that correction will not kill him; ... If thou chastise him, thou wilt save him from the doom of the rebellious son"; (Deu_21:18-21) or, "He shall not die eternally," which rather anticipates the conclusion in the next verse. The expression merely means Do not be weak, thinking that you will injure your child by judicious correction, and in this fear withholding your hand; but punish him firmly when necessary, and, far from harming him, you will be doing him the greatest good.

Vers. 13, 14. See homily on Pro_13:24. C.

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

Shall not die - It is a likely way to prevent his destruction.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

13 Withhold not correction from the child;

For thou will beat him with the rod, and he will not die.

14 Thou beatest him with the rod,

And with it deliverest his soul from hell.

The exhortation, 13a, presupposes that education by word and deed is a duty devolving on the father and the teacher with regard to the child. In 13b, כּי is in any case the relative conjunction. The conclusion does not mean: so will he not fall under death (destruction), as Luther also would have it, after Deu 19:21, for this thought certainly follows Pro 23:14; nor after Pro 19:18 : so may the stroke not be one whereof he dies, for then the author ought to have written אל־תּמיתנּוּ; but: he will not die of it, i.e., only strike if he has deserved it, thou needest not fear; the bitter medicine will be beneficial to him, not deadly. The אתּה standing before the double clause, Pro 23:14, means that he who administers corporal chastisement to the child, saves him spiritually; for שׁאול does not refer to death in general, but to death falling upon a man before his time, and in his sins, vid., Pro 15:24, cf. Pro 8:26.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Christian parents do not always recognize the Scriptural standard of discipline. "Foolishness is bound in the heart" of the parent, no less than "of the child." "The wild ass’s colt" (Job 11:12 ) must always need its measure of correction. The rule therefore is, notwithstanding all the pleas of pity and fondness — withhold it not. Do the work wisely, firmly, lovingly. Persevere notwithstanding apparently unsuccessful results. Connect it with prayer, faith, and careful instruction.

We admit that it is revolting to give pain, and call forth the tears of those we so tenderly love. But while hearts are what hearts are, it is not to be supposed that we can train without discipline. If it be asked — will not gentle means be more effectual? Had this been God’s judgment, as a God of mercy, he would not have provided a different regimen. Eli tried them, and the sad issue is written for our instruction.†1 ’Must I then be cruel to my child?’ Nay — God charges thee with cruelty, if thou withhold correction from him. He "goes on in his own foolishness."†2 Except he be restrained, he will die in his sin. God has ordained the rod to purge his sins, and so deliver his soul from hell. What parent then, that trembles for the child’s eternal destiny, can withhold correction? Is it not cruel love, that turns away from painful duty? To suffer sin upon a child, no less than upon a brother, is tantamount to "hating him in our heart."†3 Is it not better that the flesh should smart, than that the soul should die? Is it no sin to omit a means of grace, as divinely appointed, as the word and the sacraments? Is there no danger of fomenting the native wickedness, and thus becoming accessory to the child’s eternal destruction? What if he should reproach thee throughout eternity, for the neglect of that timely correction, which might have delivered his soul from hell? Or even if he be "scarcely saved," may he not charge upon thee much of his increasing difficulty in the ways of God?

Yet let it not be used at all times. Let remonstrance be first tried. Our heavenly Father never stirs the rod with his children, if his gentle voice of instruction prevail. Continual finding fault; applying correction to every slip of childish trifling or troublesome thoughtlessness, would soon bring a callous deadness to all sense of shame. Let it be reserved, at least in its more serious forms, for willfulness. It is medicine, not food; the remedy for the occasional diseases of the constitution, not the daily regimen for life and nourishment. And to convert medicine into daily food, gradually destroys its remedial qualities.

Some parents, indeed, use nothing but correction. They indulge their own passions at the expense of their less guilty children. Unlike our Heavenly Father, they "afflict and grieve their children willingly;"†4 to vent their own anger, not to subdue their children’s sins. Self-recollection is of great moment. ’Am I about to correct for my child’s good?’ An intemperate use of this Scriptural ordinance brings discredit upon its efficacy, and sows the seed of much bitter fruit. Children become hardened under an iron rod. Sternness and severity of manner close up their hearts. It is most dangerous to make them afraid of us. A spirit of bondage and concealment is engendered, often leading to a lie; sowing the seed of hypocrisy — nay, sometimes of disgust, and even of hatred, towards their unreasonable parents. ’If parents,’ — said a wise and godly father — ’would not correct their children except in a praying frame, when they can "lift up their hands without wrath," it would neither provoke God nor them.’†5

Other parents freely threaten the rod, yet withhold it. It was only meant to frighten. It soon becomes an empty and powerless sound. This again contravenes our Great Exemplar. His threatenings are not vain words. If his children will not turn, they will find them faithful and true to their cost. This threatening play is solemn trifling with truth; teaching children by example, what they had learnt from the womb (Psa 58:3 ), to "speak lies." Let our words be considerate, but certain. Let our children know, that they must not trifle either with them or with us. The firmness of truthful discipline alone can convey a wholesome influence. Any defect here is a serious injury.

We must learn however not to expect too much from our children; nor to be unduly depressed by their naughtiness. Yet we must not wink at their sinful follies. We must love them not less, but better. And because we love them, we must not withhold, when needed, correction from them. More painful is the work to ourselves, than to them. Most humbling is it. For since the corrupt root produces the poisoned sap in the bud, what else is it but the correction of our own sin? Yet though "no chastening for the present be joyous, but rather grievous" (Heb 12:11 ); when given in prayer, in wisdom, and in faith, the saving blessing will be vouchsafed.†6 ’Lord, do thou be pleased to strike in with every stroke, that the rod of correction may be a rod of instruction.’†7 ’It is a rare soul’ — said good Bishop Hall — ’that can be kept in constant order without smarting remedies. I confess, mine cannot. How wild had I run, if the rod had not been over me! Every man can say, he thanks God for his ease. For me, I bless God for my trouble.’†8

Footnotes:

†1 1Sa 2:23-25 ; 1Sa 3:13 .

†2 Pro 22:15. Sir 11:10 .

†3 Lev 19:17, with Pro 13:24 .

†4 Contrast Lam 3:33 . Heb 12:10 .

†5 Matthew Henry’s Life, chapter 13.

†6 Compare 1Co 5:5 ; 1Co 11:32 . The Heathen Philosopher adverts to the subject of punishments as an instrument of healing produced by means apparently contrary. - Arist. Eth. ii. 3.

†7 Swinnock’s Christian Man’s Calling, ii. 35.

†8 Silent Thoughts, xxi.

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

v. 13. Withhold not correction from the child; for if thou beatest him with the rod, he shall not die, that is, the punishment may be bitter, even for the parent, but that fact dare not interfere with the plain duty imposed by the Lord.

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

General Information:

These verses continue the "thirty sayings" (Proverbs 22:20).

Do not withhold instruction from a child

The abstract noun "instruction" can be translated as a verb. AT: "Do not neglect to instruct a child" or "Do not refuse to instruct a child" (See: Abstract Nouns)

withhold

refuse to give something that one knows another person needs

rod

piece of wood

It is you who must beat him ... and save his soul

"You are the one who must beat him ... and save his soul." No one else will do it. The hearer is responsible to save the child's soul from Sheol, and the way to save him is to beat him.

save his soul from Sheol

If the hearer beats his children with the rod, they will not die young because they have done foolish or evil things. The word "soul" is a metonym for the person. Sheol is the world of the dead; going to the world of the dead is a euphemism for dying. AT: "you will keep him from the world of the dead" or "you will keep him from dying" (See: Metonymy and Euphemism)

translationWords

discipline

die

save

soul

Hades

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