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Complete Jewish Bible
The words of King L'mu'el, the prophecy with which his mother disciplined him:
In the KJVVerse 17,286 of 31,102
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Commentary on Proverbs 31 verses 1–9
1 ¶ The words of king Lemuel, the prophecy that his mother taught him.
2 What, my son? and what, the son of my womb? and what, the son of my vows?
3 Give not thy strength unto women, nor thy ways to that which destroyeth kings.
4 It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink:
5 Lest they drink, and forget the law, and pervert the judgment of any of the afflicted.
6 Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts.
7 Let him drink, and forget his poverty, and remember his misery no more.
8 Open thy mouth for the dumb in the cause of all such as are appointed to destruction.
9 Open thy mouth, judge righteously, and plead the cause of the poor and needy.
Most interpreters are of opinion that Lemuel is Solomon; the name signifies one that is for God, or devoted to God; and so it agrees well enough with that honourable name which, by divine appointment, was given to Solomon (Sa2 12:25), Jedediah - beloved of the Lord. Lemuel is supposed to be a pretty, fond, endearing name, by which his mother used to call him; and so much did he value himself upon the interest he had in his mother's affections that he was not ashamed to call himself by it. One would the rather incline to think it is Solomon that here tells us what his mother taught him because he tells us (Pro 4:4) what his father taught him. But some think (and the conjecture is not improbable) that Lemuel was a prince of some neighbouring country, whose mother was a daughter of Israel, perhaps of the house of David, and taught him these good lessons. Note, 1. It is the duty of mothers, as well as fathers, to teach their children what is good, that they may do it, and what is evil, that they may avoid it; when they are young and tender they are most under the mother's eye, and she has then an opportunity of moulding and fashioning their minds well, which she ought not to let slip. 2. Even kings must be catechised; the greatest of men is less than the least of the ordinances of God. 3. Those that have grown up to maturity should often call to mind, and make mention of, the good instructions they received when they were children, for their own admonition, the edification of others, and the honour of those who were the guides of their youth.
Now, in this mother's (this queen mother's) catechism, observe,
I. Her expostulation with the young prince, by which she lays hold of him, claims an interest in him, and awakens his attention to what she is about to say (Pro 31:2): "What! my son? What shall I say to thee?" She speaks as one considering what advice to give him, and choosing out words to reason with him; so full of concern is she for his welfare! Or, What is it that thou doest? It seems to be a chiding question. She observed, when he was young, that he was too much inclined to women and wine, and therefore she found it necessary to take him to task and deal roundly with him. "What! my son? Is this the course of life thou intendest to lead? Have I taught thee no better than thus? I must reprove thee, and reprove thee sharply, and thou must take it well, for," 1. "Thou art descended from me; thou art the son of my womb, and therefore what I say comes from the authority and affection of a parent and cannot be suspected to come from any ill-will. Thou art a piece of myself. I bore thee with sorrow, and I expect no other return for all the pains I have taken with thee, and undergone for thee, than this, Be wise and good, and then I am well paid." 2. "Thou art devoted to my God; thou art the son of my vows, the son I prayed to God to give me and promised to give back to God, and did so" (thus Samuel was the son of Hannah's vows); "Thou art the son I have often prayed to God to give his grace to (Psa 72:1), and shall a child of so many prayers miscarry? And shall all my hopes concerning thee be disappointed?" Our children that by baptism are dedicated to God, for whom and in whose name we covenanted with God, may well be called the children of our vows; and, as this may be made a good plea with God in our prayers for them, so it may be made a good plea with them in the instructions we give them; we may tell them they are baptized, are the children of our vows, and it is at their peril if they break those bonds in sunder which in their infancy they were solemnly brought under.
II. The caution she gives him against those two destroying sins of uncleanness and drunkenness, which, if he allowed himself in them, would certainly be his ruin. 1. Against uncleanness (Pro 31:3): Give not thy strength unto women, unto strange women. He must not be soft and effeminate, nor spend that time in a vain conversation with the ladies which should be spent in getting knowledge and despatching business, nor employ that wit (which is the strength of the soul) in courting and complimenting them which he should employ about the affairs of his government. "Especially shun all adultery, fornication, and lasciviousness, which waste the strength of the body, and bring into it dangerous diseases. Give not thy ways, thy affections, thy conversation, to that which destroys kings, which has destroyed many, which gave such a shock to the kingdom even of David himself, in the matter of Uriah. Let the sufferings of others be thy warnings." It lessens the honour of kings and makes them mean. Are those fit to govern others that are themselves slaves to their own lusts? It makes them unfit for business, and fills their court with the basest and worst of animals. Kings lie exposed to temptations of this kind, having wherewith both to please the humours and to bear the charges of the sin, and therefore they ought to double their guard; and, if they would preserve their people from the unclean spirit, they must themselves be patterns of purity. Meaner people may also apply it to themselves. Let none give their strength to that which destroys souls. 2. Against drunkenness, Pro 31:4, Pro 31:5. He must not drink wine or strong drink to excess; he must never sit to drink, as they used to do in the day of their king, when the princes made him sick with bottles of wine, Hos 7:7. Whatever temptation he might be in from the excellency of the wine, or the charms of the company, he must deny himself, and be strictly sober, considering, (1.) The indecency of drunkenness in a king. However some may call it a fashionable accomplishment and entertainment, it is not for kings, O Lemuel! it is not for kings, to allow themselves that liberty; it is a disparagement to their dignity, and profanes their crown, by confusing the head that wears it; that which for the time unmans them does for the time unking them. Shall we say, They are gods? No, they are worse than the beasts that perish. All Christians are made to our God kings and priests, and must apply this to themselves. It is not for Christians, it is not for Christians, to drink to excess; they debase themselves if they do; it ill becomes the heirs of the kingdom and the spiritual priests, Lev 10:9. (2.) The ill consequences of it (Pro 31:5): Lest they drink away their understandings and memories, drink and forget the law by which they are to govern; and so, instead of doing good with their power, do hurt with it, and pervert or alter the judgment of all the sons of affliction, and, when they should right them, wrong them, and add to their affliction. It is a sad complaint which is made of the priests and prophets (Isa 28:7), that they have erred through wine, and through strong drink they are out of the way; and the effect is as bad in kings, who when they are drunk, or intoxicated with the love of wine, cannot but stumble in judgment. Judges must have clear heads, which those cannot have who so often make themselves giddy, and incapacitate themselves to judge of the most common things.
III. The counsel she gives him to do good. 1. He must do good with his wealth. Great men must not think that they have their abundance only that out of it they may made provision for the flesh, to fulfil the lusts of it, and may the more freely indulge their own genius; no, but that with it they may relieve such as are in distress, Pro 31:6, Pro 31:7. "Thou hast wine or strong drink at command; instead of doing thyself hurt with it, do others good with it; let those have it that need it." Those that have wherewithal must not only give bread to the hungry and water to the thirsty, but they must give strong drink to him that is ready to perish through sickness or pain and wine to those that are melancholy and of heavy heart; for it was appointed to cheer and revive the spirits, and make glad the heart (as it does where there is need of it), not to burden and oppress the spirits, as it does where there is no need of it. We must deny ourselves in the gratifications of sense, that we may have to spare for the relief of the miseries of others, and be glad to see our superfluities and dainties better bestowed upon those whom they will be a real kindness to than upon ourselves whom they will be a real injury to. Let those that are ready to perish drink soberly, and it will be a means so to revive their drooping spirits that they will forget their poverty for the time and remember their misery no more, and so they will be the better able to bear it. The Jews say that upon this was grounded the practice of giving a stupifying drink to condemned prisoners when they were going to execution, as they did to our Saviour. But the scope of the place is to show that wine is a cordial, and therefore to be used for want and not for wantonness, by those only that need cordials, as Timothy, who is advised to drink a little wine, only for his stomach's sake and his often infirmities, Ti1 5:23. 2. He must do good with his power, his knowledge, and interest, must administer justice with care, courage, and compassion, Pro 31:8, Pro 31:9. (1.) He must himself take cognizance of the causes his subjects have depending in his courts, and inspect what his judges and officers do, that he may support those that do their duty, and lay those aside that neglect it or are partial. (2.) He must, in all matters that come before him, judge righteously, and, without fear of the face of man, boldly pass sentence according to equity: Open thy mouth, which denotes the liberty of speech that princes and judges ought to use in passing sentence. Some observe that only wise men open their mouths, for fools have their mouths always open, are full of words. (3.) He must especially look upon himself as obliged to be the patron of oppressed innocency. The inferior magistrates perhaps had not zeal and tenderness enough to plead the cause of the poor and needy; therefore the king himself must interpose, and appear as an advocate, [1.] For those that were unjustly charged with capital crimes, as Naboth was, that were appointed to destruction, to gratify the malice either of a particular person or of a party. It is a case which it well befits a king to appear in, for the preserving of innocent blood. [2.] For those that had actions unjustly brought against them, to defraud them of their right, because they were poor and needy, and unable to defend it, not having wherewithal to fee counsel; in such a case also kings must be advocates for the poor. Especially, [3.] For those that were dumb, and knew not how to speak for themselves, either through weakness or fear, or being over-talked by the prosecutor or over-awed by the court. It is generous to speak for those that cannot speak for themselves, that are absent, or have not words at command, or are timorous. Our law appoints the judge to be of counsel for the prisoner.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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BedeAD 735
Commentary on Proverbs
The words of King Lemuel, etc. Lemuel is interpreted as, "in whom is God." And he is the same who is spoken of above, called by the same name translated into Latin, "The vision which the man spoke, with whom is God." But the mother, who taught him this vision, is understood no better than as divine grace, which invisibly instructed him in the heart with the understanding of wisdom which he himself would minister outwardly to men. Although even his physical mother, Solomon, can rightly be understood to have taught him this when he was a child. Which indeed he, because he knew it to be wisely spoken, wanted to mix into the work of his parables. And therefore rightly, after it is said in the title, "The words of King Lemuel," it is immediately added, "The vision with which his mother instructed him," because when he was anointed to the kingdom, he received the spirit of wisdom, he saw in the same spirit how prudently his good mother had taught him.
Richard ChallonerAD 1781
Lamuel: This name signifies God with him, and is supposed to have been one of the names of Solomon.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Proverbs 31:1 introduces a distinct and profound section of the book, presenting the "words of King Lemuel" as a weighty "prophecy" or oracle. This verse uniquely attributes the origin of this royal wisdom to his mother, powerfully underscoring the deep and formative influence of maternal instruction in shaping a leader's character and reign. It sets the stage for the comprehensive counsel that follows, which addresses both the responsibilities of righteous governance and the invaluable qualities of a virtuous woman, all framed by the foundational impact of a mother's teaching.
CONTEXT
Literary Context: Proverbs 31:1 signals a significant literary shift within the book of Proverbs. Unlike the preceding collections primarily attributed to Solomon or "the wise," this verse introduces a new, distinct authorial voice: King Lemuel. This opening clearly marks a departure from the general Solomonic proverbs, indicating a unique and perhaps more specific body of wisdom. The immediate verses that follow, Proverbs 31:2-9, contain direct, urgent counsel from Lemuel's mother to him, focusing intently on the critical responsibilities and potential pitfalls of kingship, particularly concerning justice for the vulnerable, the dangers of alcohol, and upholding the law. This royal instruction then transitions seamlessly into the renowned acrostic poem describing the "excellent wife" in Proverbs 31:10-31, thereby creating a comprehensive and holistic picture of wisdom applied to both public governance and private domestic life, all framed by the initial powerful declaration of a mother's formative instruction to her son.
Historical & Cultural Context: In ancient Near Eastern societies, including Israel, the role of the queen mother (often termed "gebirah") was frequently one of considerable prestige and influence. These matriarchal figures often wielded significant authority, particularly in the upbringing, moral education, and political formation of future kings. While the precise identity of King Lemuel remains a subject of scholarly debate—with suggestions ranging from a symbolic figure, a foreign monarch whose wisdom was valued, or even an alternative name for King Solomon—the profound emphasis on his mother's teaching highlights the high regard for maternal wisdom and the family's paramount role as the primary locus of moral and ethical education. Kings were universally expected to rule justly and wisely, and foundational instruction from a young age, particularly from a respected female figure, was considered crucial for instilling the ethical principles necessary for righteous and effective governance, echoing the broader biblical call for children to heed parental instruction found in passages like Proverbs 1:8.
Key Themes: This introductory verse immediately establishes several pivotal themes that resonate deeply throughout Proverbs 31 and the broader biblical wisdom tradition. Firstly, it powerfully underscores the profound Maternal Influence in shaping an individual's character and conduct, especially for those destined for positions of leadership. The mother's role is not merely advisory but authoritative, imparting what is explicitly termed a "prophecy." Secondly, the deliberate use of the term "prophecy" (Hebrew: massâʼ) points to the Divine Authority of Counsel, suggesting that these are not merely human opinions or pragmatic advice, but weighty, divinely inspired messages or oracles. This elevates the significance of the mother's teachings to a sacred and authoritative level. Finally, the very nature of the advice given directly to a king immediately implies the central theme of Preparation for Leadership. It emphasizes that true and effective governance requires a robust foundation of moral integrity, justice, and wisdom, which is often instilled from a tender age through diligent instruction, a principle further reinforced in passages such as Proverbs 16:12.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Proverbs 31:1 employs several key literary devices that enrich its meaning and impact. The primary device is Attribution, clearly naming "King Lemuel" as the recipient and his "mother" as the authoritative source of the "words." This specific attribution lends a unique authority and a deeply personal touch to the ensuing wisdom, distinguishing it from the more generalized Solomonic proverbs. The term "prophecy" (Hebrew massâ') functions as Metonymy or Synecdoche, where a "burden" (its literal meaning) stands for a weighty, authoritative utterance or oracle, often imbued with divine implications. This powerfully elevates the mother's counsel beyond mere advice to a divinely inspired message. Furthermore, the verse sets up a clear Didactic Framework, presenting the following content as direct instruction specifically aimed at shaping the character and conduct of a king, thereby emphasizing the formative power of wisdom passed down through generations. The very name "Lemuel" (meaning "belonging to God") can also be seen as Symbolism, perhaps representing an ideal king who is devoted to divine principles, or even symbolically pointing to King Solomon himself, whose life and reign were meant to be consecrated to God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Proverbs 31:1 offers profound theological insights, particularly concerning the nature of wisdom, its transmission across generations, and its indispensable application in leadership. It powerfully underscores that true wisdom is not merely intellectual prowess but a holistic moral and spiritual formation, often imparted within the sacred and intimate context of the family. The mother's role as a source of "prophecy" highlights that divine truth can indeed be conveyed through unexpected vessels, and that God uses various means, including the diligent instruction of parents, to shape His people, especially those called to lead. This verse affirms both the divine origin of true wisdom and its practical necessity for righteous governance, thereby connecting the private sphere of family education directly to the public sphere of national leadership. It implicitly teaches that a nation's well-being is inextricably tied to the moral character and spiritual integrity of its leaders, which is often cultivated from a young age through godly instruction and discipline.
REFLECTION AND APPLICATION
Proverbs 31:1 serves as a powerful and enduring reminder of the invaluable nature of intergenerational wisdom and the profound responsibility parents bear in shaping the moral and spiritual foundation of their children. For parents, it is a compelling call to intentionality in teaching, disciplining, and imparting godly principles, recognizing that their words carry immense weight and can have a prophetic impact on future generations, literally burdening them with truth. For children, regardless of age, it encourages a posture of humility and receptiveness to wise counsel, especially from those who have walked before them and possess life experience and spiritual insight. This verse also speaks directly to leaders, reminding them that true authority and effective governance are rooted not merely in power or position, but in a deep moral character often forged through early, formative instruction. It challenges all believers to critically consider the sources of their wisdom and to actively seek out and internalize truth that aligns with divine principles, understanding that such wisdom is a "burden" or a sacred trust to be cherished, diligently applied, and faithfully passed on.
Questions for Reflection
FAQ
Who was King Lemuel?
Answer: The identity of King Lemuel is a subject of ongoing scholarly debate. He is not mentioned elsewhere in the biblical text, leading to various theories. Some scholars suggest he was a non-Israelite king whose wisdom was included in the Hebrew canon, reflecting the universal appeal of wisdom literature beyond Israel's borders. Others propose he was a symbolic figure, representing an ideal king devoted to God (as his name "Lemuel" suggests, meaning "belonging to God"). A long-standing tradition, dating back to the Talmud, identifies Lemuel as a symbolic name for King Solomon, perhaps referring to his later life when he received instruction, or emphasizing his devotion to God. Regardless of his precise historical identity, the paramount significance lies in the profound content of the wisdom and its authoritative source, rather than the specific historical figure. The passage serves as a timeless guide for righteous leadership, applicable to any ruler or individual in authority, much like the general wisdom found throughout the book of Proverbs.
What does "prophecy" mean in this context?
Answer: The Hebrew word translated "prophecy" is massâʼ (מַשָּׂא). While it can indeed mean a predictive prophecy, its primary and more literal sense is "burden" or "load." In a prophetic context, it specifically refers to a weighty utterance, an oracle, or a divinely inspired pronouncement that carries significant importance and authority, often implying a solemn or even challenging message. Here, it strongly suggests that the mother's words to Lemuel are not merely personal advice or casual instruction but a solemn, authoritative message, perhaps divinely inspired, that she felt compelled by a deep sense of responsibility to deliver. It elevates her instruction to a level of profound significance, indicating that these are truths of ultimate importance for a king's life and reign, akin to the solemn pronouncements found in prophetic books like Isaiah 13:1.
Why is King Lemuel's mother emphasized as the source of this wisdom?
Answer: The emphasis on Lemuel's mother as the source of this profound wisdom highlights the critical and highly respected role of maternal instruction in ancient Israelite society, and indeed, in all cultures that value moral formation. In the wisdom tradition, parents, and mothers in particular, were seen as primary educators in moral and spiritual matters (e.g., Proverbs 1:8). For a king, whose decisions impacted an entire nation and carried immense weight, the moral and ethical foundation laid in childhood was absolutely paramount. This emphasis underscores that true and righteous leadership is often cultivated through early, formative guidance within the family unit, and that profound wisdom can flow from unexpected or often overlooked sources, such as a mother's heartfelt, divinely-inspired counsel. It also powerfully elevates the status of women as vital conveyors of divine truth and moral authority within the community.
CHRIST-CENTERED FULFILLMENT
Proverbs 31:1, with its depiction of a king receiving weighty, divinely-inspired instruction from his mother, finds its ultimate and perfect fulfillment in Jesus Christ. He is the true King, the "King of kings and Lord of lords" (Revelation 19:16), who perfectly embodies the wisdom, justice, and righteous rule that Lemuel's mother sought to instill in her son. Unlike Lemuel, whose identity is debated, Jesus is the definitive "Son of David" (Matthew 1:1), the promised Messiah who reigns with absolute justice, integrity, and eternal authority. The "prophecy" taught to Lemuel profoundly foreshadows the divine wisdom that resided in Christ from eternity, for He is the very "wisdom of God" (1 Corinthians 1:24) personified. Furthermore, just as Lemuel's mother taught him, so too did Jesus receive instruction and grow in wisdom and stature (Luke 2:52) within the context of a godly upbringing, though His ultimate wisdom was inherent as God incarnate. He is the unique King who perfectly applies divine truth, not just for a single nation, but for all who believe, establishing an eternal kingdom of righteousness and peace (Isaiah 9:6-7). His life, teachings, and atoning work are the ultimate "prophecy" for humanity, guiding us into all truth and demonstrating the perfect application of divine wisdom in both leadership and daily living.