TRUNEWS with Rick Wiles - Date: September 21, 2026. Lesson 186-2026. The Discipline That Produces Wisdom

Episode Date: September 21, 2026

In this edition of Morning Manna, Rick Wiles and Doc Burkhart examine Proverbs 29:15–17 and the Bible’s teaching on correction, discipline, and the formation of wisdom. Solomon declares that “the rod and reproof give wisdom,” reminding parents that biblical discipline must combine consequences with instruction. Correction without explanation becomes punishment; words without consequences can become empty warnings. The lesson also expands the principle beyond the home, showing how unchecked wrongdoing eventually affects an entire society. Yet Scripture places important guardrails around discipline: correction must serve the child’s good, never the parent’s anger or desire for control. Ultimately, Solomon offers parents a promise worth remembering: discipline may require difficult work today, but faithful correction is intended to produce wisdom in the child and rest and delight for the parent tomorrow. Lesson 186-2026 Teachers: Rick Wiles and Doc Burkhart You can partner with us by visiting MannaNation.com, calling 1-888-519-4935, or by mail at PO Box 399 Vero Beach, FL 32961 MEGA FIRE reveals the ancient recurring cycles of war and economic collapse that have shaped history for 600 years. These patterns predict America is now entering its most dangerous period since World War II. Get your copy today! www.megafire.world Get high-quality emergency preparedness food today from American Reserves! www.AmericanReserves.com It’s the Final Day! The day Jesus Christ bursts into our dimension of time, space, and matter. Now available in eBook and audio formats! Order Final Day from Amazon today! www.Amazon.com/Final-Day Apple users, you can download the audio version on Apple Books! www.books.apple.com/final-day Purchase the 4-part DVD set or start streaming Sacrificing Liberty today. www.Sacrificingliberty.com

Welcome to Morning Manor. Welcome to Morning Manor Your teachers, Rick Wiles and Dr. Burckhardt. Get your Bible and notebook and get ready to here before. Hello, my fellow Bible study classmates, welcome to Morning Manna. I'm Rick Wiles. My teaching partner is Dr. Raymond Burckhardt. Doc is a missionary in the Philippines, and I'm a businessman. in the USA, meaning I'm a missionary for Christ in the business world.

However, inflammation of the gospel of Jesus Christ is the most important business I engage in. Jesus tells us to engage in business until he comes again. You can read it in Luke chapter 19, verse 13, in the parable. So the morning man of Bible class started our study. of the book of Proverbs one year ago. And together, you, Doc, and I are working our way through the 29th chapter of the book of Proverbs. Today's study verses are 15, 16, and 17.

I would estimate that we probably have maybe another six weeks remaining the Book of Proverbs, and then we'll move on to other books of the Bible. but this has been a deep, extensive study of the Book of Proverbs. I've never been through Proverbs at this level, and I assume you haven't either, unless you've been to Bible College or Seminary. Now, our lesson number today is 186-2026. 186-2026. It's archived at manatnation.com.

We have free proverbs to cover today, so let's get busy and let's invite the Holy Spirit to lead this Bible class. Almighty God, our Father, we are privileged to have this opportunity to study your word, and we humbly request the presence of the Holy Spirit to lead this class, to illuminate our hearts and minds, to understand your word, and to apply it to our lives, and to be able to teach it to others, all for the glory of your son Jesus and the expansion of His kingdom. In His name, Jesus Christ, we pray. Amen.

Amen. Welcome, everyone, to morning, Man. I'm so glad to have you here with us today. Today's lesson number is 186-2026. So if you're following along in episodes, that's where we're at today. And today we're looking in Proverbs chapter 29, verses 15, 16, and 17.

I like for you to turn your Bible's there right now. Now, normally what we do, if you're new to our class, is we read from the King James Version and also from the Septuagint, which I'm going to do right now. So let's look at Proverbs chapter 29, verses 15, 16, and 17. Read along with me, if you will. The rod and reproof give wisdom, but a child left to himself brings his mother to shame.

When the wicked have multiplied transgression increases, but the righteous shall see their fall. Correct thy son, and he shall give thee rest. Yea, he shall give delight unto thy soul. And the Septuagint reads as follows, stripes and reproofs give wisdom, but an erring child disgraces his parents. When the ungodly abound, sins abound.

But when they fall, the righteous are warned. Chasten thy son, and he shall give thee rest, and he shall give honor to thy soul. Now, as we're looking at Proverbs chapter 29, verses 15 through 17 today, it's from the chapter's core teaching on the subject of discipline. And they're arranged here with deliberate care. Versus 15 and 17 are a matching sequential pair, and they frame the unit. Verse 15 states the principle, the rod and reproof give wisdom, and names the alternative. The child left himself, brings his mother to his shame.

Now, verse 17 states the promise, correct the son, your son, and he'll give you rest and delight. Now, right in the middle of those two, verse 16 sits between them and extends the same principle to a national scale. When the wicked multiply, transgression increases, what is true of an undisciplined child is true of an undisciplined society.

Solomon does not treat family discipline and public order as separate subjects, if you will. The chapter opened with a man hardening his neck against reproof. Now it identifies where that hardening begins. It begins in a childhood where correction was withheld. The lesson's aim is to present what these verses actually say, that correction is an act of love with a promised outcome, that its absence produces shame rather than freedom, and that the discipline commended here is always paired with reproof,

meaning it is instruction rather than mere punishment. Rick starts us off today with his examination of verse 15. Rick? Thank you, Doc, for that introduction. Verse 15, the rod and reproof give wisdom, but a child left to himself bringeth his mother to shame. How many moms are nodding their head? Yes, I know what this means.

The rod and reproof give wisdom. Two elements are named together, and they must be kept together. Because separating them produces the two errors this teaching most commonly falls into. The Hebrew word is Shivatt, the rod. That's the instrument of correction. Now, keep in mind from previous lessons over the past year, the rod of correction is not exclusively a paddle, a physical instrument. It is the rod of correction represents parents' firm authority to discipline a child.

So your authority is the rod. And so keep that in mind. This is not about beating a child, although I'm not opposed to corporal punishment, but that's not necessarily what this means. The rod of correction means your authority as a parent to implement firm discipline of a child. So Proverbs,

uses this word Sheavette repeatedly. We saw it in chapter 13, verse 24, 22, 15, 23, 13, and 14. We've talked about it many times. It's also the shepherd's rod in Psalm 23,

verse 4. So it is an instrument of guidance, protection, and correction. The other word, is reproof, Fokat. It's verbal correction, a reason,

explanation of what was wrong and why. You should never discipline your child without telling him or why they're being disciplined. You must say, son, I'm going to discipline you, and this is the reason why, and then have the child repeat back to you, the reason he or she is being punished.

So we encountered the same word back in Proverbs 27, open rebuke. So discipline without reproof is just punishment. It is pain administered without understanding. And that produces resentment. It may produce compliance. but it will not produce wisdom. The goal of punishment is to produce wisdom in the child. So reproof without any consequences is mere talk,

which a child learns quickly enough to ignore or to accommodate you, to do whatever is necessary to avoid the pain. But together, these two words will produce wisdom. The Hebrew word is Natan. to give. It presents wisdom as something conferred to someone rather than merely encouraged. You're not encouraging your child to become wise. You are conferring it. You're passing it on to your child. The child does not have wisdom naturally. And correction is one of the means by which it is

supplied to him or her. But a child left to himself, bringeth his mother to shame. A youth sent away, a youth let loose, a youth with no guidance, no correction, no boundaries, no rules will bring his or her mother to shame. The Hebrew word is Mesuluk. It means send off, release, let go. A child who has been given his own head. a boy or girl that has been allowed to make their own decisions about how they're going to go, where they're going to, what they're going to do. So the phrase does not describe abandonment in the sense of physical neglect. But it describes the release of a child from correction. The proverb's assumption runs counter to widespread misconduct.

modern philosophies. A child left to develop on his or her own does not attain wisdom. He or she develops into something that shames the household that produced that boy or girl. And yet,

you and I, we've heard young parents in today's culture say, I don't tell my children what to believe. I encourage them to choose what they want to believe. That's Okay, I'll tell you who the fool is in that house.

It's not the child. It's the parent that thinks like you. But you're going to produce a baby fool. It's going to grow up into a bigger fool than you are. So that's the society that we live in. Oh, I don't want to impose my values on my children. I want them to discover their own. I want them to make just, they can, and we're so crazy to them in our society,

they can even choose what gender they belong to. Right. That's how messed up modern society is. We're telling children, you don't want to be a boy, you can be a girl, you don't be a girl, you can be a boy, you can be something different. You don't even have to be a boy or girl. You can just make up a new gender. That's a sign of mass mental illness in society. Perverse 22, verse 15,

foolishness is bound in the heart of a child, but the rod of correction shall drive it far from him. in the rata correction, not necessarily physical punishment, but firm parental authority to discipline for behavior and to encourage correct behavior. So what Solomon is telling us is that foolishness is already in your child. Now, some parents, oh, no, no, not my little boy. Not my baby. Yeah, not my angel. Your angel is foolish, but not mine.

You're deceived if you think like that. Foolishness is already in the child. It does not have to be introduced. They don't have to learn it. It's there. What must be introduced is the correction that displaces the foolishness. She is frequently the parent, most present, mother. The mother is.

is the parent most present in the child's early formation and most exposed to the consequences of what that child becomes. Matthew Henry observed that parents who cannot bear to discipline their children in small things will find themselves grieved by those same children in large things. And that tender, the tenderness, which withholds correction is a tenderness the child eventually pays for. So, Mom, if you think you're showing motherly tenderness to a misbehaving child, you're actually hurting your child in the long run. Yeah. Because really, Rick, the scriptures, the Holy Bible presents discipline as an expression of love.

It's not punishment in the sense of being in a prison, but rather discipline as an expression of love. Proverbs 1324 says, He that spares his rod, hateeth his son, hates his son. And so if you use the rod, you're loving your son. But he that loveth him chaseth him betimes. Now, in our modern society, that language is deliberately. jari. Withholding corrections classified as hatred because it abandons the child to a trajectory that the parent could have altered. Now in the New Testament in Hebrews chapter 12, we read starting at verse 5, it talks about human discipline in God's own. Whom the Lord loveth, he chastenedeth.

If ye be without chastisement, then are ye bastards and not sons. You're illegitimate. You're not part of his family. So the presence of discipline is presented as evidence of sonship. Its absence would indicate one is not a son at all. And Hebrews 1210 supplies the crucial standard here. Earthly fathers chastened us after their own pleasure, but he, talking about God the father, for our prophet.

The contrast identifies the corruption to be avoided. Discipline administered for the parents' pleasure or relief rather than for the child's profit. And that happens at times. We can easily recognize that. This is the guardrail that Scripture itself provides against abuse. Too long, the church has turned a distant eye to abuse and homes. Discipline serving the parents' anger, convenience, or a need to feel in control. has failed the biblical standard, regardless of the instrument.

Ephesion chapter 6, verse 4 states the limit, provoke not your children to wrath. Provoke not your children to wrath. And then further along in Hebrews 12 and verse 11, it also supplies a very realistic expectation. No chastening for the present seemeth to be joyous, but grievous. Nevertheless, afterward,

It yieldeth the peaceful fruit of righteousness. And so the proverb that we're looking at here today does not license harshness. And scripture explicitly forbids it. It's very clear in that respect, Rick. But it insists that withholding correction is not a kindness either. It's an abandonment of a child to the foolishness, and sorry bound in its heart. And you're right, Rick.

Children are born foolish. They're born with foolishness in their hearts. That's why they need correction. And they need correction early on. It's not, well, we'll just let them run while the first three or four years of their life. No, they need to be corrected early and often. I agree. Hey, let's take a look at the Greek Septuagint translation of verse 15.

We'll compare it against the King James. The King James reads, The rod and reproof give wisdom, but a child left to himself brings his mother to shame. The English translation of the Greek Septuagint reads this way. Stripes and reproofs give wisdom, but an erring child disgraces his parents. So the Septuagint preserves the essential paring, stripes and reproofs. physical correction joined to verbal instruction. The Greek word Pega refers to stripes, blows.

And that is more specific than the King James' use of the Hebrew word Shavet, which names the instrument. So the Greek names the application, the King James names the instrument. So the Septuagint leaves less room for reading the rod symbolically. Okay. It's very, very clear of what the Septuagint is saying. Now the second half makes two adjustments. first the King James is a child left to himself becomes in the Septuagint an erring child

wandering going astray without boundaries I think it's the same if you leave a child to himself or herself that child's going to wander a child's going to go astray because there are no boundaries the same verb is used for lost sheep in Matthew 18 verse 12 were those who err from the truth. If you err for the truth, the gospel, you go straight. And if you go straight too far, you backslide. If you continue that path, you become apostate. You fall away.

And you can read that in James, James Chapter 5, verse 19. The Septuagint's child is not merely unsupervised, but actively wandering, which describes the outcome that the King James' release produces. But again, if you leave a child to himself or herself, that child is going to wander because there are no boundaries. And that child is just going to start walking away. Okay.

and that can be physically, emotionally, spiritually. Doc, what about you? Are there anything else in the Septuagint that are worth noting? Well, really, both the King James and Septuagint complete each other. The King James names the cause, a child that's let lose. Situagint names the result of a child straying. Release produces wandering, in other words. So if you just let a child just go, he's going to.

go. I mean, it didn't take a rocket science to figure that out. Second, the Septuagin broadens the shame from the mother to his parents. So it says both are responsible, so it distributes the consequences across both the mother and father or whoever the guardians are. So this adjustment is worth noting for balance. King James' specification of the mother captures a real and poignant reality. But the Septuagin's plural prevents the verse from being heard as assigning that responsibility to just mothers alone. Ephesians 64 addresses fathers specifically, and both parents bear the charge together. So the Old and New Testament balance it out. Parents are responsible.

Both parents are responsible for a child's discipline. I don't know how it was when you were a kid, Rick, but how many times. did your mother say, wait until your father gets home? You know, when really it was, discipline was a shared responsibility between the two. But, and scripture teaches that. So we don't want to, you know, just place it all on one parent or another, either the mother or the father were right. Right.

Let's go on to verse 16. King James says, when the wicked are multiplied, transgression increased. but the righteous shall see their fault. It's an encouragement because there's a lot of wickedness in the world. There's a lot of wicked people in power. And we have a promise from God, if you're righteous, you're going to live long enough to see their fault. You're going to see their downfall.

When the wicked are multiplied, transgression, transgression increases. In other words, saying it, in the increasing, of the wicked, transgression multiplies. The Hebrew, King James uses the Hebrew word, translated in English, the Hebrew word is rabbi, to become many. The wicket multiply and the transgression multiplies with them. Same verb is used.

So the correspondence is, is stated in simple arithmetic. So the verse sits between the two verses on child discipline. Think about where we're going here. We're studying verses 15, 16, and 17. We just studied verse 15 about child discipline. And now we're talking about wicked people. Well, a child left to his.

or her own will grow up to be wicked in many cases. So what verse 15 describes in a household, verse 16 describes in a nation, a wicked nation is a nation full of adult foolish children, undisciplined. They grew up with no discipline, no formation in the Lord, and now they are adult rebels. is that's the way that they were raised.

So the absence of correction produces multiplication of the very thing correction would have restrained. Just look at your society today and look at the youth, and you can explain it by understanding these verses. It's not, the understanding of this is not merely that more wicked people commit more sins. And that's true. The more wicked people there are in the world, obviously there will be more sins mathematically. The message here is that transgression increases.

It becomes more prevalent, more normal, more acceptable, as the number of those practicing it rose. We have people today in Western societies, whether you are in the United States or Canada, Great Britain, Europe, Australia, New Zealand, countries that at one time were Christian, and today they're pagan.

And we have people doing things today that 10 years ago would have been unthinkable. And now it's accepted as common as normal. When that happens, the entire society is being debased. Even the righteous are learning to accommodate with it, like Lot did in Sodom. I mean, a lot knew Sodom was wicked,

but he went along. I mean, he didn't agree with it, but he stayed there, didn't he? So conduct that would be unthinkable when practiced by just a few people becomes thinkable when practiced by many people. The restraint of shame weakens as the number of the shameless rises. And behavior once hidden is eventually done openly.

So our morning manna class encountered the same dynamic principle. When we studied Proverbs chapter 29, verse 2, 28, verse 28, where the rising of the wicked drove ordinary people into hiding. So now in verse 29, verse 19 adds another consequence. Not only do the righteous withdrawal from society, but transgression itself expands into the space that they vacate, but the righteous shall see their fall. The promise carries two elements.

First is the fall itself, the wicked. However, numerous will eventually come down. This continues the cycle established at Proverbs 2828. They rise and then they perish. The second is the promise that the righteous shall see it. They are not merely vindicated in some distant reckoning that they will never witness.

The proverb promises that they will be present for the downfall of a wicked. Right. That gives me hope because I see some very wicked people in the world that are in power. And so this proverb gives me hope. that I will live long enough to see their downfall.

Some people might, some super duper sensitive church members might say, well, that's not nice, Rick. You're hoping somebody fall. Yes, the wicked. I hope the wicked fall. You better believe it. I hope the wicked fall. I desire to live long enough to see the downfall of wicked people.

Need I name them? No, I'm not going to name them. They know who they are. and God knows who they are. So it's comfort for those of us who are living in a season of multiplied wickedness. Not every generation has multiplied wickedness. You know, when the righteous are prevalent, society restrains wickedness. But when the righteous are not preaching the gospel with its full force, wickedness expands.

And so I have to say the fault for so much wickedness in the world is the failure of the church to preach the gospel in its full meaning because the gospel is what governs society. When we withdraw salt and light, the world expands in darkness. Prover does not promise the timing.

That's God's choice. but the pattern it states is God's ordinary way of governing. You will see the downfall of the wicked. Adam Clark, a great theologian centuries ago, observed that the righteous who see the fall of the wicked are not licensed to rejoice in their destruction. I said earlier, yes, I desire to see, I'm not going to rejoice at it, but I do desire to see them brought down.

And I will pray that in their downfall, they are humbled and will find Christ. Well, as we're looking at the framework beneath verse 16, it's that biblical treatment of moral normalization. And it's something we're seeing, especially in Western society today. It's the process by which repeated transgression alters of society's perception of what transgression is. It gets renamed, it gets repackaged, it gets a fresh coat of paint, it gets everything, and suddenly sin is no longer sin. Romans chapter 1, verse 32, identifies what the final stage of that process is.

and it says those who not only do the same, but have pleasure in them that do them. Consider that. The Apostle Paul locates the deepest corruption not in the commission of the sin itself, but in its approval by the greater society, the condition that verse 16 is talking about here, the multiplication process that it produces.

And so this series encountered the same principle, if you recall, back in chapter 28 and verse 4, where it said, they that forsake the law, praise the wicked. Isn't amazing how both the Old and New Testament say the same thing? So the promise that the righteous shall see their fall requires careful handling here, because it can be read with a relish that scripture forbids. well, I'm going to see them fall. I'm going to see them fall. No, that's not what the attitude is.

Proverbs 24, starting at verse 17, is explicit. Rejoice not. Remember this. Rejoice not when your enemy fall, but lest the Lord see it and it displease Him. Rejoice not when your enemy falls, lest the Lord see it and it displeased the Lord. So the Lord's not on your side.

on that. The believer is permitted to be relieved by the end of oppression, but the believer is forbidden to delight in the oppressor's ruin. Now, in Ezekiel chapter 33, verse 11, it supplies God's viewpoint disposition

on the matter. It says, I have no pleasure in the death of the wicked. So many people don't read that verse. I have no pleasure in the death of the wicked, but that the wicked turn from his way. and live.

A believer whose satisfaction in the fall of the wicked exceeds God's own has misaligned himself. And so the proper response modeled in Scripture is the vindication of God's justice rather than personal satisfaction. Revelation chapter 19 verses 1 and 2 in that final moment of time records heaven's response to Babylon's fall. true and righteous are his judgments, Rick. The praise is directed to God's righteousness, not to the destruction itself. In other words, there wasn't rejoicing over the destruction, but that God's righteousness reigns supreme.

And so the application here really is twofold. We hold the promise honestly, but then we also guard the heart against, if you will, an appetite for the fall that we talked about back in Proverbs chapter 24, Rick. Yes, sir. Let's see how the Greek Septuagint translates verse 16. The King James Version is,

When the wicked are multiplied transgression, Increase of, but the righteous shall see their fall. The Septuagin says, When the ungodly abounds, sin abound. When they fall, the righteous. are warned. That's interesting. So the first half of the Septuagint

cracks very closely to the King James, preserving the correspondence between the multiplication of the wicked and the multiplication of their sins. But the second hand of the Septuagint makes a very striking substitution where the King James has the righteous see the fall, the wicked, the Septuagin has the righteous borne by it,

to become fearful, to be made cautious. In other words, God is saying, to the righteous, you see what happened to the wicked? Mark that down. Don't forget what you just witnessed. Let that be a lesson to you. So the Septuagint transforms the verses function entirely, In the King James, the fall of the wicked is a vindication that the righteous witness with their eyes. But in the Septuagint, it's an instruction that the righteous receive.

It is a godly warning to the righteous. Don't go that way, but the same thing will happen to you. So the Septuagint's reading removes any possibility of gloating and replaces it with somber, self-examination. There go I for the grace of God. The righteous man and woman

watching the collapse of the wicked does not celebrate. Amen. He takes a warning, recognizing that the same judgment operates on the same principles in every life, including his or her own life. Oh.

And this connects directly to 1st, Corinthians chapter 10, starting at verse 11 where the Apostle Paul looks at Israel's judgments in the wilderness and concludes, now all these things happen under them for examples, and they are written for our admonition, wherefore let Him that thinketh he standeth,

take heed, lest he fall. And so the Apostle Paul's application of Israel's fall is exactly the Septuagint's application of the wicked man's fall. not satisfaction, not delight, but caution and warning. The spectacle of judgment is instruction for the observer. And together, both the King James and the Septuagint supply a complete and total response. King James promises the righteous will see the outcome,

a genuine comfort for those enduring a difficult season. The Septuagint, on the other hand, governs what they should do, with the seeing. I mean, you see it. What do you do with that information? You take a warning rather than taking pleasure from it, Rick. That's right. We get one more verse.

Verse 17. King James says, correct thy son, and he shall give thee rest, yea, he shall give delight unto thy soul. The Hebrew word is Yassar. to discipline, chastin, instruct. It's broader than physical correction.

It describes the whole work of forming a person through instruction and consequences together. And it's the same root word behind Musar. We studied that way back in Proverbs chapter one, which speaks of instruction, which is the purpose of the book of Proverbs. Instruction. Now, the promise in verse 17 has two parts.

He shall give thee rest. Correct thy son, and he shall give thee rest. Yea, he should give delight unto thy soul. Rest, to be settled, to be quiet. the disciplined son or daughter becomes a source of peace rather than anxiety. The parent is no longer perpetually managing crisis, absorbing consequences, lying awake at night, wondering what their son or daughter is doing, where they're located. What are they up to?

Correction is exhausting in the present, but it produces rest later. The withholding of correction is restful in the present. This is correction is exhausting in the present, but produces rest later. When you withhold correction, that's restful presently, but it produces exhaustion later. The labor is not avoided. It's just relocated. I know what it was like. My two children are middle-aged now.

I remember what it was like when they were children and teenagers. And I disciplined them. We instructed them. We were actively engaged in forming them. And as they went into adulthood, I was able to rest. Both of them are wonderful Christian people. So I have rest. but during their formation I didn't rest

there's a lot of work in forming them as children and teenagers it says yea he shall give delight unto thy soul this word delight means delicacies dainties pleasures the Hebrew word translated as delight

is used elsewhere in the Bible for the best food It's a metaphor that's deliberately used here, meaning the well-formed child becomes something the parent's soul feeds on with pleasure. You don't. You desire a child that makes your heart sick. You desire a child that makes you happy. Gives you pleasure. So the progression from rest to deletion.

light matters. Rest is the absence of trouble. The light is the presence of joy. In this proverb promises both, and in that order, first being the anxiety is lifted, and then something positive occupies the space. It vacated. Take note that verse 17 places benefit to the parent at the center.

and where verse 15 placed the benefit to the child. Remember, we've got 15, 16, and 17, the verses that we're studying here. Verse 15 was about the child. Correction gives the child wisdom and gives the parent rest. And the scripture see no need to choose between these two motivations. I would like to emphasize the imperative form that's in this verse, correct thy son. That's a command. Correct thy daughter. It's not a suggestion. You are told by God, correct your child. And the promise attached to it comes without qualifications for those parents who obey the Lord.

Kells Bridges observed that the parent who cannot presently see how correction will produce delight is being asked to act on promise. rather than on evidence, which is precisely what makes the discipline of children an exercise of faith rather than merely technique. And so the framework here beneath verse 17, Rick, is that biblical pattern in which obedience precedes the visible fruit of obedience, a pattern that we've seen all throughout the book of Proverbs over and over again. Solomon observed this pattern, recorded it, and, repeats it in order for us to learn it.

The parent correcting a young child receives no immediate evidence that the correction is working, right? I mean, how many times if you've corrected a son or daughter and you wondered, is it making a difference? Well, it does make a difference. It's making a difference in the long-term results, but it has to be repeated over and over again. So a parent correcting a child has no immediate evidence. The rest and delight promised our future, but the labor is present. This is the structure of faith applied to parenting. Parenting is an act of faith, and discipline of a child is an act of faith.

Galatian chapter 6 verse 9 states this general principle here, let us not be weary and well-doing, for in due season we shall reap if we faint not. The reaping is real, but there's an appointed season for reaping, and the fainting is the danger. Really, the specific difficulty in parenting is that the season is a long season, right? Do you ever stop being a parent, really? and a parent may correct for a decade or two while the correction appears to produce only resistance at times. But the Bible has a promise to those that correct a child,

correct them in faith, not in, you know, not for the parent's pleasure, but for the benefit of the child, that there is a promise. You shall reap. You shall reap. You shall reap. That's the promise of the word of God. God gives, Rick. Amen. All right, we're going to wrap up today's lesson by looking at the Septuagint

translation of verse 17. The King James says, correct thy son, and he shall give thee rest, yea, he shall give delight unto thy soul. The Septuagint translates it this way, chasten thy son, and he shall give thee rest, and he shall give honor to thy soul. The subtergent preserves the imperative and the promise of rest. And that confirms that both translations have the same central claim. The notable difference is in the second half,

where the King James promises delight, delicacies, pleasures to your soul, the Septuagint promises honor, adornment, ornament, which lends beauty or distinction to your life. So the Greek word here is cosmos. That describes the ornament. The same word used in first Peter chapter three for the adorning of a godly woman. And where the hidden man of the heart is called an ornament of great price in the sight of God. Same words.

So the shift is from private pleasure to public credit. The King James' translation has delight as something the parent enjoys inwardly. The Septuagin's honor is something that the well-formed son or daughter confers on the household, on his or her parents, visibly for society to see. Interesting, different, stock. So both, though, when we consider both sides of this Rick, both the King James and the Septuagint, they compliment each other, as they usually do. A disciplined child becomes a private joy to a parent, but it also becomes a public adornment to the family as well. And we've encountered this same principle over and over again, that same double outcome, if you recall back in Proverbs 2711, where the wise son both gladdened his father's heart

and supplied him in answer to his critics, if you recall that. And so the Septuagint's rendering here also connects verse 17 back to that verse 15 shame, the other side of the book end here. The undisciplined child disgraces his parents. The corrected child adorns them, right? I mean, a corrected child that grows in wisdom and knowledge and love and godly fear, aren't they truly an ornament to a family? And so these two verses, verse 15 and verse 17, they're opposite outcomes of the very same choice. And I'm glad that we study the Septuian because the Greek vocabulary makes this contrast really, really explicit, Rick.

It does. Well, that is our lesson for today. I hope this has been an informative and uplifting instruction in the Word of God. We're delighted that you've been here with us. It says a lot. You've been here almost an hour. And I look at my clock as, yeah, just under an hour. And that's a compliment to you if you would set aside this time to let us teach the Word of God to you.

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