TRV
Translation
Berean Standard Bible
What shall I say, O my son? What, O son of my womb? What, O son of my vows?
Geneva Bible (1599)
What my sonne! and what ye sonne of my wombe! and what, O sonne of my desires!
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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
What, beloved of my vows? That is, who was chosen in this that I desired with all devotion.
BedeAD 735
Commentary on Proverbs
What, my beloved; what, beloved of my womb? You understand, "What shall I say to you, my son, who was born from my womb, chosen for the kingdom?"
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 31:2 serves as a deeply emotional and urgent opening to the maternal instruction given to King Lemuel. Through a series of rhetorical questions, the queen mother expresses profound love, concern, and a solemn appeal to her son, underscoring the gravity and significance of the wisdom she is about to impart concerning righteous leadership and personal integrity, rooted in their intimate familial bond and a sacred dedication.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Proverbs 31:2 is rich with rhetorical questions and repetition, which together create a powerful climax or crescendo. The repeated "What?" (מַה־לִּֽי / mah-lli) functions not as an interrogative seeking information, but as an exclamation of profound emotional intensity, conveying urgency, concern, and a desperate plea for attention. This anaphora (repetition at the beginning of successive clauses) builds a sense of mounting importance and solemnity, ensuring the king's full attention. Furthermore, the progression from the general "my son" to the more intimate "son of my womb" and finally to the sacred "son of my vows" is a masterful use of gradation or climax, escalating the emotional and spiritual weight of the address. This tripartite structure emphasizes the multifaceted relationship between mother and son—filial, biological, and spiritual—and underscores the solemnity and gravity of the wisdom that is about to be imparted. The mother's words are a deeply personal and prayerful charge, designed to penetrate the heart of the future king and impress upon him the profound significance of his calling.
THEOLOGICAL AND THEMATIC CONNECTIONS
Proverbs 31:2 profoundly illustrates the biblical emphasis on the intergenerational transmission of wisdom and the sacred duty of parents, particularly mothers, to instruct their children in righteousness. The mother's passionate address to King Lemuel is a testament to the enduring power of maternal influence and the deep spiritual investment involved in raising a child, especially one destined for leadership. It highlights the concept of a dedicated life, where one's existence is not merely accidental but purposed by God, often in response to prayer and vows. This dedication places a unique responsibility on the individual to live in accordance with that divine purpose, making the reception of wise counsel not just beneficial but imperative for fulfilling one's calling. The verse sets the stage for the practical outworking of wisdom in governance and personal character, demonstrating that true leadership is rooted in moral integrity and divine guidance, a truth vital for both personal and societal flourishing.
REFLECTION AND APPLICATION
Proverbs 31:2 is a poignant reminder of the profound and often sacrificial love parents, especially mothers, pour into their children. It challenges us to consider the depth of our own parental or mentorship roles, urging us to impart not just rules, but character, values, and spiritual truth with genuine emotional investment and prayer. For those who are "sons" or "daughters" in any sense—whether literally, or as disciples, or those under spiritual authority—this verse calls us to truly listen to and honor the guidance of those who genuinely care for our spiritual and moral development. It underscores the idea that our lives can be seen as "sons/daughters of vows" – dedicated to God's purpose and therefore subject to His wise instruction, often delivered through trusted mentors, family, or the Word itself. The urgency in the mother's voice should resonate with us, prompting us to take seriously the counsel that shapes our character and calling, recognizing the immense impact of intentional, prayerful guidance and the importance of heeding such devoted counsel for a life of integrity and purpose that honors both human and divine investment.
Questions for Reflection
FAQ
What is the significance of the triple repetition of "What, my son?" in this verse?
Answer: The triple repetition of "What, my son?" (or more accurately, "What, son of my womb? And what, son of my vows?") is a powerful rhetorical device. It's not a literal question seeking information, but an exclamation of deep emotional intensity, conveying urgency, concern, and a desperate plea for attention. This anaphora (repetition at the beginning of successive clauses) builds a sense of mounting importance and solemnity. The progression from "my son" to "son of my womb" (emphasizing biological connection) and "son of my vows" (emphasizing spiritual dedication) creates a climax, underscoring the multifaceted bond between mother and son and the profound gravity of the instruction she is about to deliver to King Lemuel. It's designed to ensure that the king fully grasps the immense weight and personal investment behind her words, preparing him for the crucial counsel that follows in Proverbs 31.
Who is King Lemuel, and why is his mother's instruction so important?
Answer: King Lemuel is an enigmatic figure mentioned only in Proverbs 31:1 and Proverbs 31:2. His identity is uncertain; some scholars suggest he might be a non-Israelite king, or even a symbolic name for Solomon or another Israelite monarch. Regardless of his precise identity, the importance lies in his mother's role. Her instruction is crucial because it represents the transmission of vital wisdom for righteous leadership and personal integrity, particularly within a royal context. In ancient cultures, queen mothers often held significant influence, and their counsel to their sons (especially future kings) was highly valued. The "prophecy" (מַשָּׂא, massa') she imparts suggests a divinely inspired or weighty utterance, elevating her advice to a sacred charge. This highlights the biblical emphasis on parental instruction as foundational for societal well-being and the formation of just leaders, as seen in passages like Deuteronomy 6:6-7.
CHRIST-CENTERED FULFILLMENT
Proverbs 31:2, with its urgent maternal appeal to a "son of vows" destined for kingship, finds its ultimate and most profound fulfillment in Jesus Christ. While Lemuel was a son dedicated by his mother's vows, Jesus is the eternally begotten Son of God, uniquely dedicated to the Father's will from eternity and perfectly fulfilling all divine purposes. He is the true and ultimate King, not just of a nation, but of all creation, whose reign is characterized by perfect justice and righteousness, as prophesied in Isaiah 9:6-7. The wisdom imparted to Lemuel was to guide him in earthly rule, but Christ embodies all wisdom, being the very wisdom of God, who became flesh to dwell among us. His entire life was a fulfillment of the Father's "vows" or divine plan for salvation, culminating in His obedient sacrifice on the cross (Philippians 2:8). Unlike Lemuel, who received instruction, Christ is the source of all true instruction, the Good Shepherd who perfectly leads His people. The mother's passionate concern for Lemuel's righteous rule foreshadows the divine love and perfect governance of Christ, who truly "takes away the sin of the world" (John 1:29) and establishes an everlasting kingdom of peace and righteousness (Revelation 11:15).