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.
Lest he drink and forget judgments, etc. Lest, intoxicated by earthly allurements, he forgets the poor of Christ, who himself became poor for us.
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Summary
Proverbs 31:5 delivers a profound and urgent warning from a royal mother to her son, King Lemuel, against the profound dangers of excessive indulgence in strong drink for those in positions of authority. It unequivocally states that such intoxication leads to a catastrophic dereliction of duty, causing leaders to lose sight of divine and established laws, thereby corrupting their ability to administer impartial justice. The verse specifically highlights the devastating impact of this impairment on the most vulnerable members of society—the afflicted—whose rights, welfare, and very survival are critically dependent on the clear-headed integrity and righteous judgment of their rulers.
Context
Literary Context
Proverbs 31:5 is an integral and climactic part of the "words of King Lemuel" (Proverbs 31:1), a unique section within the book of Proverbs, presented as the inspired counsel given to a king by his mother. This specific passage (verses 1-9) is a powerful and practical guide for ethical governance, emphasizing the moral responsibilities of a righteous ruler. The preceding verse, Proverbs 31:4, directly sets the stage by issuing a direct prohibition against kings craving strong drink, establishing the foundational theme of temperance for leadership. Verse 5 then elaborates on the precise, disastrous consequences of disregarding this admonition, detailing how such indulgence directly undermines the core functions of royal justice and the sacred duty to protect the vulnerable. The entire section underscores the deep connection between a leader's personal character and the well-being of the nation.
Historical & Cultural Context
In the ancient Near East, kings were often perceived as the embodiment of justice and order, sometimes even as divine representatives. In Israel, this expectation was heightened; the king was Yahweh's anointed, tasked with upholding the Mosaic Law and reflecting God's righteousness, particularly in the administration of justice. The "law" (chôq) referred to the established statutes and divine decrees that formed the bedrock of Israelite society. Alcohol was a common part of life, but its intoxicating effects were well understood and often viewed with caution, especially for those requiring clear judgment. For a king, whose decisions had far-reaching implications for the entire populace, any impairment of judgment due to drunkenness was considered a grave offense against both God and humanity. The "afflicted" (ʻŏnîy) specifically refers to the poor, the oppressed, the widowed, the orphaned, and other marginalized groups who lacked power and relied entirely on the integrity of the justice system for their protection and vindication. A just ruler was culturally and theologically expected to be their primary advocate.
Key Themes
This verse powerfully contributes to several pervasive themes found throughout the book of Proverbs and broader biblical wisdom literature. Firstly, it underscores the Integrity of Leadership, asserting that a leader's personal self-control and moral conduct are inextricably linked to their public duty. Impaired judgment due to intoxication is presented as a fundamental threat to this integrity, compromising the very essence of righteous rule. Secondly, it highlights the Necessity of Justice for the Vulnerable, emphasizing that the primary victims of a compromised justice system are precisely those who are already disadvantaged. This resonates deeply with the recurring biblical call for rulers to "defend the rights of the poor and needy" (as seen in Proverbs 31:8-9 and throughout the prophetic tradition, such as Isaiah 1:17). Thirdly, the verse points to the Peril of Impaired Judgment, illustrating how a clouded mind leads to a distortion of truth and a departure from established moral and legal principles, which is catastrophic for any society built upon divine law and order.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to imbibe," encompassing both literal and figurative consumption. In this specific context, it refers to the consumption of intoxicating beverages to the point of drunkenness, not merely moderate use. The warning is against the kind of drinking that leads to impaired faculties, rendering one "drunk" or a "drunkard." For a ruler, this implies a state where clear thought, rational decision-making, and responsible action are severely compromised, directly impacting their ability to govern justly.
This primitive root means "to mislay" or "to be oblivious of," stemming from a lack of memory or attention. When applied to "the law" in this verse, it implies more than a simple lapse of memory. It suggests a profound disregard, neglect, or active abandonment of the established statutes, divine commands, and moral principles that are foundational to righteous governance. An intoxicated ruler becomes oblivious to the very framework of justice they are sworn to uphold.
This root primarily means "to fold" or "duplicate," but by implication, it extends to "to transmute," "alter," "change," or "disguise." In the context of judgment, it signifies a deliberate twisting, distorting, or corrupting of what is inherently right and just. It denotes a change from righteousness to unrighteousness, from truth to falsehood, leading to an unjust outcome. This is not merely an error in judgment but an active, culpable distortion of justice, often with devastating consequences for those affected.
Verse Breakdown
"Lest they drink"
This opening phrase establishes a clear cautionary purpose, introducing the primary action that precipitates the negative consequences. It refers to the consumption of strong drink by those in authority, implying an indulgence that goes beyond moderation and leads directly to a state of intoxication and impaired mental faculties. The "lest" indicates a warning against a potential, undesirable outcome.
"and forget the law"
This is presented as the immediate and profound consequence of such drinking. "The law" (chôq, from châqaq, H2710) refers to the established statutes, divine commands, and moral principles that govern a righteous society and guide a just ruler. To "forget" it means to disregard, neglect, or abandon one's foundational duties and the very framework of justice and truth upon which sound governance is built.
"and pervert the judgment"
This is the second, and arguably more devastating, consequence. "Pervert" (shânâh) means to twist, alter, or distort, while "judgment" (dîyn, H1779) refers to a just decision, a legal ruling, or the act of administering justice. An intoxicated ruler cannot render fair judgment; their decisions will be biased, arbitrary, or simply wrong, leading to profound injustice and societal breakdown.
"of any of the afflicted"
This specifies the primary and most vulnerable victims of such perverted judgment. "Afflicted" (a phrase derived from bên, H1121, "son/one of," and ʻŏnîy, H6040, "misery/affliction") refers to the poor, oppressed, vulnerable, and marginalized members of society. They are precisely those who most depend on the impartiality and integrity of the justice system for their protection, vindication, and well-being. When judgment is perverted, they suffer the most severe and often irremediable harm.
Literary Devices
Proverbs 31:5 skillfully employs several potent literary devices to convey its urgent and grave warning. Metonymy is evident in the phrase "Lest they drink," where the act of "drinking" stands in for the state of drunkenness and its resultant impaired judgment. The physical act is presented as the direct cause, and the subsequent moral and legal failings are the inevitable effects. The verse also utilizes clear Synthetic Parallelism, where the second clause amplifies and expands upon the first: forgetting the law is directly linked to and made more concrete by the perverting of judgment. This emphasizes the destructive chain reaction of moral and intellectual decay. Furthermore, the explicit focus on "the afflicted" serves as a powerful appeal to Pathos, evoking empathy and highlighting the severe human cost of a leader's moral failure. The stark contrast between a ruler's expected duty to uphold justice and the reality of their compromised state due to indulgence underscores the gravity and urgency of the warning.
Theological and Thematic Connections
Proverbs 31:5 resonates profoundly with the core biblical emphasis on divine justice and the sacred responsibility entrusted to human leadership. God himself is consistently depicted as the ultimate righteous judge, one who "loves justice" (Psalm 37:28) and whose very character demands that His earthly representatives reflect this attribute. The stern warning against forgetting the law and perverting judgment is a direct echo of God's covenantal expectations for His people, particularly for those entrusted with authority, whether kings, judges, or elders. It underscores that true leadership is never about personal indulgence or self-enrichment, but about selfless service, impartial judgment, and compassionate advocacy, especially for those who are most vulnerable and cannot advocate for themselves. The verse implicitly connects a leader's personal discipline and moral integrity to the flourishing or suffering of an entire society, making the administration of justice not merely a legal or political matter, but a profound theological imperative rooted in the character of God.
Reflection and Application
While specifically addressed to kings in ancient Israel, the profound principles embedded in Proverbs 31:5 possess timeless and universal application for all individuals, particularly those in positions of influence, whether in family, church, community, or professional life. The core message transcends literal alcohol consumption, extending to anything that clouds judgment, distorts perception, or compromises integrity—be it unchecked ambition, personal bias, unchecked emotions, the intoxicating allure of power, the seduction of wealth, or even the subtle influence of peer pressure. We are called to cultivate rigorous self-control, clarity of mind, and unwavering adherence to moral and ethical principles, recognizing that our decisions, no matter how seemingly small, can have far-reaching consequences, especially for those who depend on our fairness, wisdom, and integrity. This verse compels us to consider how we maintain intellectual, moral, and spiritual sobriety, ensuring that we never "forget the law" of God's truth and justice, nor "pervert judgment" for those entrusted to our care or those who are inherently disadvantaged. It serves as a powerful reminder that true leadership, in any sphere, is characterized by a vigilant commitment to righteousness, a compassionate advocacy for the vulnerable, and a disciplined pursuit of wisdom.
Questions for Reflection
FAQ
Does this verse prohibit all alcohol consumption for leaders, or for anyone?
Proverbs 31:5, read in conjunction with Proverbs 31:4, specifically warns against the excessive consumption of strong drink that leads to intoxication and impaired judgment. The emphasis is squarely on the effect of drinking – forgetting the law and perverting justice – rather than a blanket prohibition on alcohol itself. While other biblical passages discuss the moderate and even beneficial use of wine (e.g., Psalm 104:15 or 1 Timothy 5:23), this passage highlights the particular danger for those in authority, whose clear-headedness and moral integrity are absolutely essential for their sacred duty to administer justice. For leaders, any consumption that risks compromising their integrity, their ability to govern righteously, or their capacity to care for the vulnerable is strictly forbidden.
Who are "the afflicted" mentioned in this verse, and why are they specifically highlighted?
"The afflicted" (Hebrew: bên 'ŏnîy, literally "son of affliction" or "one of affliction") refers broadly to the poor, the oppressed, the marginalized, the weak, and those who are suffering or in distress. They are specifically highlighted because they represent the most vulnerable members of society, typically lacking power, influence, and resources to defend themselves. Their welfare, their very survival, and their access to justice are entirely dependent on the integrity and impartiality of those in authority. When leaders' judgment is compromised by self-indulgence or moral failing, these are the first and most severely impacted, as their pleas for justice may be ignored, their rights trampled upon, or their cases unfairly judged. This aligns with the broader biblical theme of God's special concern for the poor and needy, and His expectation that His people, especially their leaders, will act as their advocates and protectors (e.g., Proverbs 31:8-9).
How does this ancient wisdom apply to modern leadership and personal responsibility?
This ancient wisdom remains profoundly relevant for contemporary society. For modern leaders in any sphere—government, business, education, or church—the "strong drink" can symbolize anything that impairs judgment and integrity: unchecked power, personal biases, ideological rigidity, the intoxicating allure of wealth, the demands of public opinion, or even the subtle corruption of convenience. The core message is that those in positions of influence must maintain absolute clarity of thought, moral uprightness, and spiritual sobriety to ensure fair and just decisions for all, especially the vulnerable and voiceless. Personally, the verse calls all individuals to cultivate self-control, vigilance against anything that might cloud their moral compass, or cause them to disregard truth and justice in their own lives and interactions. It serves as a timeless reminder that personal discipline and integrity are foundational to ethical conduct and responsible stewardship, whether in a public office or a private home.
Christ-Centered Fulfillment
Proverbs 31:5, with its stern warning to earthly kings against perverting justice for the afflicted, finds its ultimate and perfect fulfillment in Jesus Christ, the King of kings and Lord of lords. Unlike any human ruler prone to the intoxicating effects of power, substance, or personal bias, Jesus perfectly embodied righteous judgment and unwavering integrity. He never "drank" to forget the law, but rather perfectly fulfilled it, declaring He came not to abolish but to "fulfill the Law and the Prophets" (Matthew 5:17). He never "perverted judgment"; instead, His entire earthly ministry was characterized by impartial justice and profound compassion for "the afflicted." He consistently identified with the poor, the sick, the outcast, and the marginalized, actively seeking them out and bringing them healing, hope, and true justice (Luke 4:18-19). On the cross, Jesus bore the ultimate perversion of justice, suffering unjustly at the hands of corrupt human systems, yet through His perfect sacrifice, He established a new and perfect righteousness, offering true justice and reconciliation for all who believe (Romans 3:25-26). As our eternal King, He reigns with perfect clarity, compassion, and justice, ensuring that the rights of His "afflicted" (His suffering people) will ultimately be vindicated, and all things will be set right in His perfect and everlasting kingdom (Revelation 19:11).