TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Proverbs 31:1–9. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
The wine of the flesh does not cheer the heart of man but overpowers it and produces madness; it is written, in fact, that it is not for kings to drink wine. The apostle, too, writes that it is good not to eat meat and not to drink wine; yet we are told that wine gladdens the heart of man. This means, however, spiritual wine, by which, if one drinks, he immediately becomes inebriated.
Continue studying Proverbs 31:4 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Proverbs 31:4 presents a profound and urgent maternal admonition to King Lemuel, asserting that those in positions of royal authority must rigorously abstain from intoxicating beverages. This prohibition is not merely a matter of personal virtue but a foundational requirement for righteous and effective governance, ensuring that rulers maintain an unclouded mind, sound discernment, and an uncompromised capacity to administer justice fairly, compassionately, and without prejudice, particularly for the voiceless and vulnerable among their subjects.
Context
Literary Context
Proverbs 31 uniquely begins with "The words of king Lemuel, the prophecy that his mother taught him," immediately establishing the source of wisdom as maternal instruction, a distinctive feature within the book of Proverbs. The chapter is structured into two primary sections: the advice to King Lemuel (verses 1-9) and the celebrated description of the "excellent wife" (verses 10-31). Verse 4 is integral to the first section, which meticulously outlines the moral and ethical responsibilities incumbent upon a king. It follows a warning against sexual immorality (verse 3) and directly precedes an elaboration on the dire consequences of impaired judgment, specifically the perversion of justice for the afflicted and the poor (verses 5-9). Consequently, verse 4 serves as a pivotal principle concerning the king's personal conduct, directly influencing his public duty to uphold righteousness and ensure equitable governance.
Historical & Cultural Context
In the ancient Near East, monarchs wielded immense power, frequently perceived as divine representatives or even deities themselves. Their decrees and judgments profoundly impacted the lives, and often the deaths, of their subjects. Therefore, the integrity and clarity of their judgment were paramount. While wine was a common beverage, integral to daily life and celebratory occasions, its excessive consumption was universally recognized as a path to folly and impaired decision-making, a theme echoed throughout biblical literature, such as in Proverbs 20:1. For a king, whose primary responsibilities included administering justice, protecting the weak, and maintaining social order, any impairment of faculties constituted a grave dereliction of duty. The prevailing cultural expectation was for a ruler to embody wisdom, discernment, and sobriety, ensuring that the law was applied equitably and that the cries of the marginalized were heard and addressed.
Key Themes
This verse significantly contributes to several overarching themes within the book of Proverbs and the broader biblical narrative. Firstly, it emphatically underscores the theme of wise leadership and the indispensable necessity of sobriety and clear judgment for all those in positions of authority. A king's mind must remain unclouded to accurately discern truth, render impartial decisions, and resist being swayed by external pressures, personal desires, or internal biases. Secondly, it highlights the profound theme of justice for the vulnerable. The mother's concern extends beyond the king's personal integrity to the far-reaching societal implications of his actions; impaired judgment inevitably leads to the perversion of justice for "the afflicted" and "all the children of affliction" (verse 5). This reinforces the urgent call to "open thy mouth for the dumb in the cause of all such as are appointed to destruction. Open thy mouth, judge righteously, and plead the cause of the poor and needy" (verses 8-9), a mandate that resonates with the biblical emphasis on God's unwavering concern for justice and the protection of the marginalized, a responsibility entrusted to earthly rulers, as exemplified in Psalm 72:1-4.
Exposition and Analysis
Key Word Analysis
Meaning "a king; king, royal." This term refers to a sovereign ruler, one who holds ultimate authority within a kingdom. Its emphatic repetition in the verse underscores the specific and critical nature of this prohibition for those entrusted with such a high and responsible office, highlighting that their role demands an uncompromised state of mind.
Meaning "wine (as fermented); by implication, intoxication; banqueting, wine, wine(-bibber)." This term denotes fermented grape juice, a common alcoholic beverage in the ancient world. While not inherently evil in all contexts, its consumption to the point of intoxication is consistently warned against in Scripture, particularly for those whose responsibilities necessitate clear and unimpaired judgment.
Meaning "an intoxicant, i.e. intensely alcoholic liquor; strong drink, [phrase] drunkard, strong wine." This refers to any intensely alcoholic liquor, often made from grains or fruits, implying a higher potency than yayin. The pairing of "wine" and "strong drink" comprehensively covers the full spectrum of intoxicating beverages, reinforcing the absolute and comprehensive nature of the prohibition for rulers.
Verse Breakdown
"[It is] not for kings, O Lemuel, [it is] not for kings to drink wine"
This opening clause immediately establishes the subject of the prohibition and the nature of the proscribed activity. The powerful repetition of "not for kings" functions as a potent rhetorical device, underscoring the absolute and non-negotiable importance of this command for those holding royal office. The direct address to "Lemuel" personalizes the instruction, transforming it into an earnest and direct warning to the young king. The specific mention of "wine" initiates the enumeration of intoxicating substances, setting the stage for the broader prohibition.
"nor for princes strong drink"
This second clause extends the prohibition to "princes," or rulers of lesser rank, and specifies "strong drink." This parallelism broadens the scope of the warning to encompass all levels of governmental authority, implying that any form of leadership requires a clear and sober mind. The inclusion of "strong drink" emphasizes that no type of intoxicating beverage, regardless of its potency, is suitable for those entrusted with the welfare, justice, and governance of a nation.
Literary Devices
Proverbs 31:4 skillfully employs several effective Literary Devices to convey its urgent message. The most prominent is Repetition, specifically the emphatic phrase "not for kings," which serves to highlight the gravity and non-negotiable nature of the prohibition for those in positions of power. This repetition acts as a powerful admonition, deeply imprinting the message into the listener's mind. The verse also utilizes Parallelism, a hallmark of Hebrew poetry. The pairing of "kings" with "princes" and "wine" with "strong drink" creates a balanced and reinforcing structure that underscores the comprehensive scope of the warning, applying it to all forms of high office and all types of intoxicating beverages. Furthermore, the verse functions as a direct Admonition or Didacticism, a form of instruction or moral teaching, which is characteristic of the wisdom literature found throughout the book of Proverbs, aiming to impart practical and ethical guidance for righteous living and leadership.
Theological and Thematic Connections
Proverbs 31:4 powerfully articulates the profound biblical principle that leadership, particularly in the critical spheres of justice and governance, demands absolute clarity of mind and uncompromised judgment. This imperative is deeply rooted in the theological understanding that human rulers are, in a sense, God's appointed representatives on earth, tasked with upholding His righteousness, administering His justice, and caring for His people. Intoxication inherently clouds discernment, distorts perception, and fundamentally undermines the capacity for impartial and equitable decision-making, thereby directly hindering a leader's ability to fulfill their God-given mandate. The prohibition articulated here is not merely about personal virtue or temperance but about the far-reaching societal impact of a leader's choices, particularly concerning the vulnerable, the voiceless, and the integrity of the judicial system.
Reflection and Application
While originally addressed to ancient royalty, the profound wisdom embedded in Proverbs 31:4 transcends its immediate historical context, offering timeless and vital principles for all who hold positions of influence today. This includes those in governmental roles, corporate leadership, educational institutions, the church, and even within the family unit. The core message is the critical and enduring importance of maintaining a clear mind and sound judgment when making decisions that impact the lives and well-being of others. This principle extends far beyond literal alcoholic beverages to encompass anything that might impair one's ability to lead with integrity, wisdom, and impartiality—be it an addiction to power, unchecked greed, unmanaged emotional responses, excessive distractions, or even undue self-interest. True leadership, whether public or private, demands self-control, acute discernment, and an unwavering commitment to prioritize the welfare of those under one's care above personal indulgence or fleeting desires. As followers of Christ, we are called to be vigilant, sober-minded, and prepared to act justly in all our spheres of influence, remembering that even our seemingly small acts of leadership carry significant responsibility before God and humanity.
Questions for Reflection
FAQ
Who is King Lemuel, and why is this advice given to him?
King Lemuel is mentioned exclusively in Proverbs 31:1 and Proverbs 31:4. His precise identity remains a subject of scholarly discussion; some suggest he may be a symbolic or allegorical figure, while others propose he was a foreign king or even a poetic, perhaps symbolic, name for Solomon himself, given the book's strong association with him. The name "Lemuel" itself, meaning "belonging to God" or "devoted to God," lends weight to a symbolic interpretation. Regardless of his exact historical identity, the advice is presented as a "prophecy that his mother taught him," underscoring the profound and foundational wisdom passed down from a queen mother to her royal son. This maternal instruction highlights the crucial role of godly counsel in shaping a leader's character and conduct, particularly regarding the inherent dangers of power and the absolute necessity of righteous governance.
Does this verse prohibit all consumption of alcohol for everyone?
This verse specifically addresses kings and princes, emphasizing their unique and weighty responsibility to maintain clear judgment for the sake of administering justice and governing righteously. It does not issue a universal prohibition against all alcohol consumption for all people in all contexts. The Bible presents a nuanced view of wine, acknowledging its potential for blessing and joy (e.g., Psalm 104:15) while simultaneously issuing strong warnings against its abuse and the dangers of intoxication (e.g., Proverbs 20:1). However, for those in positions of leadership—whether political, spiritual, or familial—the call to sobriety, clear-mindedness, and self-control is consistently strong and explicit, as seen in the qualifications for overseers in 1 Timothy 3:2-3 and for elders in Titus 1:7. The overarching principle derived from this verse is that anything that impairs one's ability to make wise, just, and responsible decisions should be avoided, especially by those entrusted with the welfare and governance of others.
Christ-Centered Fulfillment
Proverbs 31:4, with its urgent call for a king's unwavering sobriety and unclouded judgment, finds its ultimate and perfect fulfillment in the person and reign of Jesus Christ. Earthly kings, even the most righteous among them, were inherently prone to human frailties, temptations, and the corrupting influence of power, often failing to uphold justice due to personal indulgence or impaired judgment. Yet, Jesus, the true and eternal King, embodies perfect wisdom, absolute self-control, and unblemished righteousness. He never succumbed to any form of "intoxication"—whether literal or metaphorical—that could cloud His divine judgment or compromise His sacred mission. As the Lamb of God who takes away the sin of the world, He perfectly administered divine justice, not through human decrees or flawed legal systems, but through His atoning sacrifice on the cross. He is the King of Kings and Lord of Lords, whose reign is eternally characterized by righteousness, justice, and peace (e.g., Isaiah 9:6-7). Unlike earthly rulers who might pervert justice under the influence of drink or personal bias, Christ perfectly upholds the cause of the poor and needy, always acting with divine clarity, compassion, and unwavering integrity. His life, ministry, and ultimate sacrifice exemplify the ideal of a perfectly sober, just, and compassionate ruler, making Him the ultimate standard and the source of strength for all who seek to lead with integrity and wisdom, reflecting His own unblemished character (e.g., Hebrews 4:15).