TRV
Translation
King James Version
Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts.
Berean Standard Bible
Give strong drink to one who is perishing, and wine to the bitter in soul.
American Standard Version
Give strong drink unto him that is ready to perish, And wine unto the bitter in soul:
World English Bible Messianic
Give strong drink to him who is ready to perish; and wine to the bitter in soul:
Geneva Bible (1599)
Giue ye strong drinke vnto him that is readie to perish, and wine vnto them that haue griefe of heart.
In the KJVVerse 17,291 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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Gregory of NyssaAD 395
FUNERAL ORATION ON MELETIUS
Console each other with the following words. It is a good medicine that [Solomon] has for sorrow; for he bids wine be given to the sorrowful. He says this to us, the laborers in the vineyard, “Give,” therefore, “your wine to those that are in sorrow,” not that wine which produces drunkenness, plots against the senses and destroys the body, but such as gladdens the heart, the wine which the prophet recommends when he says, “Wine makes glad the heart of man.” Pledge each other in that liquor undiluted and with the unstinted goblets of the word, that thus our grief may be turned to joy and gladness, by the grace of the only-begotten Son of God, through whom be glory to God, even the Father, for ever and ever. Amen.
John ChrysostomAD 407
HOMILIES ON EPHESIANS 19:5.17
“Give strong drink unto him who is ready to perish, and wine unto the bitter in soul.” Justly so, because it can mitigate asperity and gloominess and drive away clouds from the brow. “Wine makes glad the heart of man,” says the psalmist. How then does wine produce drunkenness? For it cannot be that one and the same thing should work opposite effects. Drunkenness then surely does not arise from wine but from intemperance. Wine is bestowed upon us for no other purpose than for bodily health; but this purpose also is thwarted by immoderate use.
John ChrysostomAD 407
HOMILIES ON GENESIS 29:6
“Let people in distress have wine and those in pain strong drink,” which shows that nothing can prove such a good remedy for depression as recourse to this, aside from the fact that in some cases intemperance undermines the benefit coming from it.
John CassianAD 435
CONFERENCE 14:17
“Give strong drink to those who are in gloom and wine to those who are sad so that they may forget their poverty and be reminded no more of their grief.” What [Solomon] means is this. To those filled with bitter regret and sadness over their earlier lives give abundantly the joy of spiritual knowledge like “a wine which gladdens the heart of a man.” Warm them with the headiness of saving words lest they sink into gloom and deadly despair.
BedeAD 735
Commentary on Proverbs
Give strong drink to those who are sorrowful, etc. Let them drink and forget their poverty, and remember their sorrow no more. Strong drink and wine in this place signify the supernal consolation of divine wisdom, which is to be exhibited to those hearts that refuse to be consoled in low things, and receive whatever occurs in the present with a bitter soul, clinging wholly with their minds to the joys of heaven which they do not yet see; according to the one who said, "My soul refused to be comforted; I remembered God and was delighted" (Psalm 76). Likewise, "Give strong drink to those who are sorrowful, and wine to drink to those who are bitter of soul," and so forth (Proverbs 31). To those who are oppressed with mourning and sadness for the fullness of their past deeds, abundantly pour the joy of spiritual knowledge, like wine that gladdens the heart of man, and refresh them with the intoxication of the saving word, lest perhaps overwhelmed by the continuity of mourning and deadly despair, they are swallowed up by more abundant sadness, who are such.
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 31:6 presents a compassionate, context-specific directive from King Lemuel's mother, advocating for the provision of strong drink and wine not for self-indulgence or revelry, but as a form of palliative care. This counsel is intended for those on the brink of death or overwhelmed by profound sorrow, offering a temporary measure of relief from physical agony or emotional despair. It stands in stark contrast to the preceding warnings against alcohol for rulers, thereby highlighting a nuanced application of wisdom that prioritizes empathy and practical comfort for the most vulnerable members of society.
CONTEXT
Literary Context: Proverbs 31 opens with "The words of King Lemuel, the utterance which his mother taught him," immediately establishing the authoritative and maternal source of the wisdom. Verses 1-9 form a distinct unit of advice primarily directed at a king concerning righteous governance. The immediate preceding verses, Proverbs 31:4-5, contain a stern admonition against kings and rulers consuming "strong drink" and "wine," lest they "forget the law and pervert the judgment of any of the afflicted." In striking juxtaposition, Proverbs 31:6 shifts the focus from the ruler's self-control to the ruler's responsibility to care for the suffering. It presents alcohol as a means of comfort for the perishing and the heavy-hearted, rather than a temptation for the powerful. This deliberate contrast underscores the nuanced and context-dependent nature of biblical wisdom, demonstrating that a substance or action can be detrimental in one context (for a ruler's clear judgment) but beneficial or merciful in another (for the dying or deeply grieved). The passage continues in Proverbs 31:7 with a further explanation of this compassionate use, allowing the afflicted to "drink and forget their poverty and remember their misery no more."
Historical & Cultural Context: In ancient Near Eastern cultures, wine and strong drink were common beverages, consumed in daily life, at celebrations, and during religious rituals. However, their intoxicating effects were well-understood, and wisdom literature frequently cautioned against their abuse (e.g., Proverbs 20:1). Beyond recreational use, alcohol also had recognized medicinal properties. In a time before modern pharmaceuticals, it was employed as an analgesic, a sedative, and an antiseptic. Strong drink could provide significant pain relief and a temporary escape from overwhelming distress for those suffering from terminal illness, severe injury, or profound grief. The cultural understanding of hospitality and compassion also played a crucial role; providing comfort and relief to the dying or sorrowful was considered a moral imperative. This verse reflects a practical, compassionate application of available resources to alleviate human suffering, aligning with broader biblical themes of care for the vulnerable, as seen in the laws concerning the poor and needy in Deuteronomy 15.
Key Themes: This verse contributes significantly to several key themes within the book of Proverbs and broader biblical wisdom. Firstly, it highlights the theme of Compassion and Mercy, emphasizing the ethical responsibility to care for the most vulnerable and afflicted members of society. This stands in stark contrast to the self-serving pursuit of pleasure often warned against in wisdom literature. Secondly, it powerfully illustrates the theme of Contextual Wisdom, demonstrating that principles are not always absolute but are applied with discernment based on the specific situation and the needs of individuals. While rulers are warned against alcohol for maintaining justice (Proverbs 31:4), the suffering are offered it for solace. Thirdly, it touches upon the Alleviation of Suffering, presenting a practical, albeit ancient, method for mitigating physical pain and emotional anguish, reflecting a divine concern for human well-being even in dire circumstances. This theme resonates with the broader biblical call to justice and care for the marginalized, found throughout the prophetic books and the teachings of Jesus, such as in Matthew 25:35-40.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Parallelism, a foundational characteristic of Hebrew poetry, specifically Synonymous Parallelism, where the second half of the verse reiterates and reinforces the meaning of the first half using different but related terms. "Strong drink unto him that is ready to perish" is paralleled by "wine unto those that be of heavy hearts," with both clauses conveying the same core message of providing solace and relief to the deeply suffering. This repetition serves to emphasize the importance and breadth of the compassionate act. There is also an element of Euphemism or Understatement in the phrase "ready to perish," which delicately refers to those who are dying or in extreme distress without explicitly stating their terminal condition, allowing for a broader application to various forms of profound suffering and despair.
THEOLOGICAL AND THEMATIC CONNECTIONS
Proverbs 31:6 profoundly illustrates the biblical mandate for compassion and practical care for the suffering, echoing the very heart of God's character. While the immediate context is the specific use of alcohol for palliative care in ancient times, the enduring theological principle is the responsibility to alleviate the distress of the vulnerable and brokenhearted. This verse stands as a testament to wisdom's call for empathy, urging humanity to extend tangible comfort to those facing the darkest moments of life, whether physical agony or profound emotional despair. It reminds us that true righteousness is not merely abstaining from evil, but actively pursuing good and mercy towards others, reflecting the divine attribute of being a God who sees and cares for the afflicted.
REFLECTION AND APPLICATION
Proverbs 31:6, though rooted in an ancient context, offers timeless wisdom regarding our posture toward human suffering. It compels us to move beyond judgment or indifference and actively seek ways to alleviate the burdens of those who are truly broken. While modern medicine provides more effective and safer means of pain relief than strong drink, the spirit of this verse remains profoundly relevant. It challenges us to identify those in our communities who are "perishing" from physical illness, emotional trauma, or spiritual despair and to extend practical, compassionate aid. This might involve providing comfort to the terminally ill, offering a listening ear and practical support to those grieving, advocating for social justice for the oppressed, or simply being a compassionate presence of hope and care for those who feel utterly lost. The verse is a powerful reminder that true wisdom manifests in empathetic action, demonstrating a deep concern for the well-being of others, especially the most vulnerable among us, and calling us to embody God's heart for the suffering in our daily lives.
Questions for Reflection
FAQ
Does Proverbs 31:6 endorse recreational drinking or habitual alcohol consumption?
Answer: No, Proverbs 31:6 does not endorse recreational or habitual alcohol consumption. Instead, it presents a very specific and limited application of strong drink and wine as a form of palliative care for those who are "ready to perish" or are "of heavy hearts." This is in stark contrast to the preceding verses, Proverbs 31:4-5, which sternly warn kings and rulers against consuming alcohol lest it impair their judgment and lead to injustice. The wisdom here is highly contextual, focusing on compassion for the suffering rather than general endorsement of consumption for pleasure or regular use, which is often cautioned against elsewhere in the book of Proverbs (e.g., Proverbs 23:20-21).
CHRIST-CENTERED FULFILLMENT
Proverbs 31:6, with its compassionate call to alleviate the suffering of the perishing and heavy-hearted, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the very embodiment of divine compassion, who came not for the healthy but for the sick, not for the righteous but for sinners—those who were truly "ready to perish" under the crushing weight of sin and despair (Mark 2:17). Jesus consistently demonstrated this mercy throughout His earthly ministry, healing the sick, casting out demons, and comforting the grieving. He offered true rest and solace to those with "heavy hearts," inviting all who are weary and burdened to come to Him for spiritual refreshment (Matthew 11:28-30). Ultimately, Christ Himself endured the bitter cup of suffering and death on the cross, becoming the ultimate "perishing one" for our sake, so that we might receive eternal life and an end to our spiritual anguish (Isaiah 53:5). His sacrifice provides the only true and lasting comfort for the soul, a peace that transcends all earthly pain and sorrow, a fulfillment far beyond any temporary relief offered by strong drink (John 14:27). Through His indwelling Spirit, He continues to minister to the brokenhearted, making His followers agents of His profound compassion in the world (2 Corinthians 1:3-4).