Proverbs 22:6 What is meant by "the way he should go"?

 Proverbs 22:6  What is meant by "the way he should go"?

Eight commentaries comment.  

Derek Kidner

22:6. Formative years

The training prescribed is lit. ‘according to his (the child’s) way’, implying, it seems, respect for his individuality and vocation, though not for his selfwill (see verse 5, or 14:12). But the stress is on parental opportunity and duty. Train means elsewhere to ‘dedicate’ a house (Deut. 20:5), temple (1 Kgs 8:63), etc. Possibly a trace of this meaning clings to it. See subject-study: The family, 2, pp. 46ff.

Derek Kidner, Proverbs: An Introduction and Commentary, vol. 17, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1964), 139.

Allen P. Ross

6 Family, child training. Proper training of a child will endure throughout his life. The parallelism is formal; the second clause provides the consequence of the first. The imperative is “train” (ḥanōk, GK 2852); this verb includes the idea of “dedicate,” and so the training should be with purpose. The “child” (naʿar) presumably is in the youngest years, although the Talmud places him between sixteen and twenty-four. The NEB captures the point of early instruction: “Start a boy on the right road.”

The right road is expressed by “in the way he should go” (ʿal-pî darkô). The way the verse has been translated shows that there is a standard of life to which one should go. Of course, a person must be young enough when change for the better is still possible. The consequence is that when he is old (yazqîn), he will not depart from it. Whybray, 125, notes that the sages were confident of the character-forming quality of their teaching.

In recent years it has become popular to interpret this verse to mean that the training should be according to the child’s way. The view is not new; over a thousand years ago Saadia suggested that one should train the child in accordance with his ability and potential. The wise parent will discern the natural bent of the individual child and train it accordingly. Kidner, 147, acknowledges that the wording implies respect for the child’s individuality but not his self-will; he reminds us that the emphasis is still on the parental duty of training. Training in accordance with a child’s natural bent may be a practical and useful idea, but it is not likely what this proverb has in mind.

In the book of Proverbs there are only two “ways” a child can go: the way of the wise and the righteous, or the way of the fool and the wicked. Moreover, it is difficult to explain why a natural bent needs training. Ralbag, in fact, offered a satirical interpretation: “Train the child according to his evil inclinations (let him have his will) and he will continue in his evil way throughout life” (cited in Greenstone, 234). Toy, 415, summarizes the ways that one might take “according to his way”:   

"not exactly “in the path of industry and piety” (which would require in the right way), nor “according to the bodily and mental development of the child” (which does not agree with the second cl.), but “in accordance with the manner of life to which he is destined,” the implication being that the manner of life will not be morally bad."  

McKane, 564, agrees that “according to his way” must mean the way he ought to go: “There is only one right way—the way of life—and the educational discipline which directs young men along this way is uniform.”

Allen P. Ross, “Proverbs,” in The Expositor’s Bible Commentary: Proverbs–Isaiah (Revised Edition), ed. Tremper Longman III, Garland David E., vol. 6 (Grand Rapids, MI: Zondervan, 2008), 188–189.

Bruce K. Waltke

6 While the proverbs are addressed to youth (1:4–5), now at the end of Collections I-II the wise pedagogue is admonished to reorient the youth away from the folly of his endemic selfishness (vv. 6, 15). Verse 5 implicitly admonished the youth to stay clear from the sinister road the perverse travel and its pair implicitly admonishes the educator, especially the parent (see 10:1), to start him on the right way to steer him clear of danger.59 The proverb’s topic, the early moral education of youth, is stated in verset A, and referred to by the neuter pronoun “it” that closes verset B. Verset A presents the admonition (i.e., the cause) and verset B the reason (i.e., the consequence). The relatively rare imperative dedicate (ḥanōk) means, to start the youth off with a strong and perhaps even religious commitment to a certain course of action.60 Dommershausen says arbitrarily, “in this context, ḥanak means continual ‘training,’ but Clifford says it has this meaning in rabbinic Hebrew (b. Nazir 29a).61 To be sure dedication entails continual training, but the almost ubiquitous translation “train up” misses the lexeme’s emphasis on inauguration and possibly consecration. In the Book of Proverbs, Israel’s moral primer (see 1:2–6), this initiative refers to religious and moral direction, not professional activity. Although the age of the youth (naʿar, see 1:4) can vary from infancy to adulthood, a child is certainly in view in 20:11 and probably implied in the verb “dedicate.” He can be molded by verbal instruction (1:4; 23:13; 29:15) and according to its parallel in 22:15 by corporal punishment. Since he is still teachable, the dedication must take place while there is still hope (23:13; cf. 19:18). The uniquely definite construction, “the youth,” may imply that he must be assessed individually to design personally the appropriate moral initiative. According to (lit. “according to the mouth of”) refers to what someone or something dictates.62 Here his way dictates the orientation of his dedication.63 The nature and/or the moral content of “way” depends on its possessor, be it God (Prov. 8:22), the wise (11:5; 14:8; 16:7), human beings in general (16:9; 20:24) or fools (19:3). Although outside of Proverbs the gloss “according to the way” can refer to “according to nature of” (cf. Gen. 19:31; Isa. 10:24)—here it would mean dedicate the child according to the physical and mental abilities of the developing youth (Saadia,64 Malbim,65 Delitzsch66)—the construction is kederek in those passages outside of Proverbs, not ʿal pi (“according to the dictate of:”). The other six references to the naʿar univocally characterize his way as foolish. He is grouped together with the gullible in 1:4, is said to lack sense in 7:7, to have folly bound up in his heart in 22:15, to dissemble in his evil deeds in 20:11, and so in need of correction in 23:13. Left to himself he will disgrace his mother 29:15. Grammatically and rhetorically, as in 19:27, the command could be sarcastic (i.e., “dedicate a youth according to his foolish way, and when he grows old he will not depart from it!”67 However, the proverb would then assume the youth attained old age in his folly. In this book the wise, not fools, are crowned with the gray hair of age (20:29). In sum, the proverb implies that the religious and moral initiation of the youth be oriented from the first to counteract his foolish way: “the fool’s mouth cries out for a beating” (18:6). This instruction and discipline must not be withheld from him (cf. 13:24; 19:18; 23:13, 14; 29:15, 17).

The consequence of this strong spiritual initiative is that the dedicated youth will never depart from the original initiative. Even (see 14:13) probably aims to prevent the misinterpretation that there may be a moral lapse between the dedication and old age. The point is that even when the youth attains old age he will not turn off from the chosen course. When shows the two situations of verset B (i.e., becoming old and not departing) are contemporary.68 He grows old (see 17:6) refers to beginning and continuing in the state of being aged; the majesty of the aged is their grey hair (20:29). He will not depart (see 3:7) from it (a neutrum feminine pronoun) refers to his not turning aside from the situation formulated in verset A. The proverb, however, must not be pushed to mean that the educator is ultimately responsible for the youth’s entire moral orientation. “Rather, it gives a single component of truth that must be fit together with other elements of truth in order to approximate the more comprehensive, confused patterns of real life.”69 Other proverbs recognize that the youth’s freedom to choose sin (cf. Ezek. 18:20) and apostatize by taking up with villains (Prov. 2:11–15) and whores (Prov. 5:11–14). The book is addressed to youths, not parents. Were the parents ultimately responsible for his moral choice, there would be no point in addressing the book to youth (see 1:4). Moreover, Solomon himself stopped listening to instruction and strayed from knowledge (19:27). In sum, the proverb promises the educator that his original, and early, moral initiative has a permanent effect on a person for good. But that is not the whole truth about religious education.

Bruce K. Waltke, The Book of Proverbs, Chapters 15–31, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2005), 203–206.

The Bible Knowledge Commentary

22:6. This is perhaps the best-known verse in Proverbs on child training. The other verses on child-rearing (13:24; 19:18; 22:15; 23:13–14; 29:17) are all on discipline. The Hebrew word for train (ḥānaḵ) means to dedicate. It is used of dedicating a house (Deut. 20:5), the temple (1 Kings 8:63; 2 Chron. 7:5), and an image (Dan. 3:2). The noun ḥănukkâh speaks of the dedication of an altar (Num. 7:10; 2 Chron. 7:9) and of the walls of Jerusalem (Neh. 12:27). Only in Proverbs 22:6 is the verb translated “train.” Ḥānaḵ seems to include the idea of setting aside, narrowing, or hedging in. The word is sometimes used in the sense of “start.” Child-training involves “narrowing” a child’s conduct away from evil and toward godliness and starting him in the right direction. Gleason L. Archer points out that this Hebrew verb is similar to the Egyptian ḥ-n-k, which means “to give to the gods” or “to set up something for divine service.” He suggests that in verse 6 this gives “the following range of possible meanings: ‘Dedicate the child to God,’ ‘Prepare the child for his future responsibilities,’ ‘Exercise or train the child for adulthood’ ” (Encyclopedia of Bible Difficulties. Grand Rapids: Zondervan Publishing House, 1982, p. 252).

In the way he should go is literally, “upon the mouth of his way.” “Upon the mouth of” is a Hebrew idiom meaning “according to” or “in accord with.” A servant would respond “upon the mouth of” or at the command of his superior. But what does “the way” mean? Scholars have interpreted this differently. Does it mean according to the way he ought to go (KJV, NASB, NIV) either vocationally or morally? Or does it mean, as others have suggested, according to the demands of his personality, conduct, or stage in life? Since “way” in Proverbs does not mean personality or stage in life, it is preferable to say that “way” means proper way, the path of wise, godly living, which is emphasized frequently in Proverbs-basically the way of wisdom. It is from this proper behavior pattern or godly lifestyle that he will not turn when he is old, that is, when he is grown (attains adulthood).

Some parents, however, have sought to follow this directive but without this result. Their children have strayed from the godly training the parents gave them. This illustrates the nature of a “proverb.” A proverb is a literary device whereby a general truth is brought to bear on a specific situation. Many of the proverbs are not absolute guarantees for they express truths that are necessarily conditioned by prevailing circumstances. For example, verses 3–4, 9, 11, 16, 29 do not express promises that are always binding. Though the proverbs are generally and usually true, occasional exceptions may be noted. This may be because of the self-will or deliberate disobedience of an individual who chooses to go his own way-the way of folly instead of the way of wisdom (see v. 15 and comments there). For that he is held responsible. It is generally true, however, that most children who are brought up in Christian homes, under the influence of godly parents who teach and live God’s standards (cf. Eph. 6:4), follow that training.

Sid S. Buzzell, “Proverbs,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 952–953.

CSB Study Bible: Notes

22:6 Start is literally to “dedicate” something, such as a building—to have a celebration commemorating the first time it is put to its intended use (Dt 20:5; 1Kg 8:63). Here, the youth is consecrated to a life of godly wisdom (4:11). Youth typically refers to preteen to late-teen years. The Hebrew words translated on his way speak of orienting the initiation to fit the challenges of young people. Youth are known for foolishness and lack of discretion or sense (v. 15; 1:4; 7:7); left to themselves, they fall into disgrace (29:15, 21). Thus, if a youth is initiated in a manner that is appropriate to his age (1:4; 23:13), it is likely to stick with him. However, this is not a promise, and it does not make the teacher responsible for the student (Ezk 18:20).

David K. Stabnow, “Proverbs,” in CSB Study Bible: Notes, ed. Edwin A. Blum and Trevin Wax (Nashville, TN: Holman Bible Publishers, 2017), 987.

Matthew Henry

Verse 6  Here is, 1. A great duty enjoined, particularly to those that are the parents and instructors of children, in order to the propagating of wisdom, that it may not die with them: Train up children in that age of vanity, to keep them from the sins and snares of it, in that learning age, to prepare them for what they are designed for. Catechise them; initiate them; keep them under discipline. Train them as soldiers, who are taught to handle their arms, keep rank, and observe the word of command. Train them up, not in the way they would go (the bias of their corrupt hearts would draw them aside), but in the way they should go, the way in which, if you love them, you would have them go. Train up a child according as he is capable (as some take it), with a gentle hand, as nurses feed children, little and often, Deu. 6:7. 2. A good reason for it, taken from the great advantage of this care and pains with children: When they grow up, when they grow old, it is to be hoped, they will not depart from it. Good impressions made upon them then will abide upon them all their days. Ordinarily the vessel retains the savour with which it was first seasoned. Many indeed have departed from the good way in which they were trained up; Solomon himself did so. But early training may be a means of their recovering themselves, as it is supposed Solomon did. At least the parents will have the comfort of having done their duty and used the means.

Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 1004.

(holds the "bent" view)---------------------------------------------------

James E. Smith (holds the "bent" view)

6. The necessity of training children (22:6). “Train up a lad according to his way [and] when he is old he will not turn aside from it.” The verb translated “train” (chanakh) means “to give something into the mouth, to give to be tasted” like a mother putting baby food into the mouth of her child. The verb came to mean “to imbue” or “train.” “His way” does not speak primarily of the moral and spiritual path of life, but of one’s niche in life. Whatever occupation he is later to follow, it is necessary to prepare him for it in his early years. Then habits are formed which will influence his conduct in manhood. This maxim is an injunction to parents to consider the child’s nature, faculties and temperament in the education which is given him.

James E. Smith, The Wisdom Literature and Psalms, Old Testament Survey Series (Joplin, MO: College Press Pub. Co., 1996), 621–622.

J. Vernon McGee

  Train up a child in the way he should go: and when he is old, he will not depart from it [Prov. 22:6].

We are to train up a child concerning the way he should go. What he is saying is that God has a way He wants him to go, and parents are to find out that way. They are not to bring up a child in the way they think he should go, but in the way God wants him to go.

J. Vernon McGee, Thru the Bible Commentary: Poetry (Proverbs), electronic ed., vol. 20 (Nashville: Thomas Nelson, 1991), 191.