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.
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Summary
Proverbs 31:7, a striking verse from the wise counsel of King Lemuel's mother, offers a profound and often debated perspective on the use of strong drink. Following a stern injunction against alcohol for rulers, and a compassionate directive to offer it to the perishing, this verse suggests that for those steeped in the depths of destitution and overwhelming sorrow, intoxicating drink might provide a temporary, albeit problematic, respite from the crushing realities of their suffering, allowing them a fleeting oblivion from their dire circumstances and the relentless anguish of their lives.
Context
Literary Context
Proverbs 31:7 is embedded within the concluding chapter of the Book of Proverbs, specifically within "the words of King Lemuel, the prophecy that his mother taught him" (Proverbs 31:1). This section, Proverbs 31:1-9, constitutes a distinct unit of royal instruction, primarily concerned with the moral responsibilities and character of a just king. The immediate preceding verses are vital for a comprehensive understanding of verse 7. Proverbs 31:4-5 delivers a strong warning to kings against consuming wine and strong drink, emphasizing that intoxication would compromise their judgment and lead to the perversion of justice for the afflicted. In stark contrast, Proverbs 31:6 then advises, "Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts." Verse 7 directly continues this thought, providing the rationale for this surprising counsel: that the suffering may find temporary oblivion from their pain. This sharp juxtaposition highlights a nuanced, rather than absolute, view of alcohol's role, distinguishing between its use by those in authority (who must maintain clear judgment for societal well-being) and those in extreme, debilitating distress (who seek temporary relief from overwhelming suffering).
Historical & Cultural Context
In the ancient Near East, wine and strong drink were common beverages, integral to daily life, social gatherings, and religious rituals. However, wisdom literature consistently cautioned against drunkenness and its associated vices, recognizing its potential for moral decay and ruin (e.g., Proverbs 20:1 and Proverbs 23:29-35). Yet, there was also an acknowledged understanding of alcohol's medicinal or palliative properties. It was sometimes employed as an anesthetic or pain reliever, as evidenced by the custom of offering wine mixed with gall or myrrh to those condemned to crucifixion, intended to dull their pain (e.g., Mark 15:23). The cultural context further acknowledges the harsh realities of poverty and misery in pre-modern societies, where destitution could be absolute and unrelenting, with minimal social safety nets or medical interventions. The advice in Proverbs 31:7, while not a blanket endorsement of intoxication, reflects a pragmatic, albeit limited, attempt to address the immediate, overwhelming suffering of the most vulnerable and desperate members of society.
Key Themes
This verse contributes significantly to several overarching themes within the Book of Proverbs and broader biblical wisdom literature. Firstly, it profoundly underscores the theme of compassion for the afflicted and marginalized. The wisdom tradition consistently advocates for justice and active care for the poor, the needy, and the oppressed, emphasizing that such care reflects a proper reverence for God (e.g., Proverbs 14:31). Secondly, it highlights the limitations of human solutions to profound suffering. While offering temporary relief, the verse implicitly acknowledges that alcohol does not solve the root causes of poverty or misery but merely provides a fleeting escape from their immediate burden. Thirdly, it reinforces the distinction between responsible leadership and the plight of the common person, emphasizing that different societal roles carry different moral imperatives regarding self-control and judgment. Ultimately, the passage, by contrasting the king's required sobriety with the perishing's desperate need for oblivion, frames a broader discussion on the nature of suffering and the societal responsibility to alleviate it, even if the proposed means are temporary and imperfect.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to mislay, i.e., to be oblivious of, from want of memory or attention." This word signifies the core desired outcome of the drinking. It's not about a literal erasure of past events but about becoming unaware of, or no longer feeling the oppressive weight of, one's present, dire circumstances. The idiom implies a temporary cessation of mental anguish and preoccupation with one's troubles, a respite from the constant burden of their reality.
Meaning "poverty." This term denotes extreme destitution, lack of resources, and the harsh, grinding realities associated with material deprivation. The desire to "forget his poverty" speaks to the overwhelming and relentless nature of this condition, which often brings with it not only physical hardship but also deep psychological and emotional distress.
Meaning "toil, i.e., wearing effort; hence, worry, whether of body or mind." This comprehensive term encompasses a broad spectrum of suffering, including physical pain, mental anguish, sorrow, trouble, and the wearisome burden of life's hardships. It often carries connotations of oppressive labor or the fruit of wickedness, but here it refers to the deep, pervasive suffering experienced by the poor and desperate. The desire to "remember his misery no more" speaks to the overwhelming and relentless nature of this suffering, which is so profound that even temporary oblivion is sought.
Verse Breakdown
"Let him drink,"
This opening clause functions as a direct imperative or strong recommendation, referring back to the "him that is ready to perish, and... those that be of heavy hearts" from the preceding verse (Proverbs 31:6). The subject is explicitly not a king or a person of means, but one in extreme distress, suggesting a compassionate, albeit unconventional, allowance for temporary escape from their immediate pain. It is a pragmatic concession to overwhelming human suffering.
"and forget his poverty,"
The immediate purpose of the drinking is stated: to induce forgetfulness. "Poverty" (Hebrew, rêysh) denotes destitution, extreme want, and the harsh realities associated with it. The act of forgetting here is not presented as a moral failing but as a desired psychological state—a temporary mental release from the constant, grinding burden of material deprivation and the anxieties it produces.
"and remember his misery no more."
This clause serves as a poetic parallel to the preceding one, reinforcing and intensifying the desired effect. "Misery" (Hebrew, ʻâmâl) encompasses the toil, sorrow, and deep anguish that often accompany extreme poverty and despair. To "remember... no more" means to be free from the oppressive consciousness and emotional weight of this suffering, even if only for a brief period. The repetition emphasizes the profound depth of the suffering and the desperate, almost primal, need for relief from its relentless grip.
Literary Devices
Proverbs 31:7 masterfully employs several literary devices to convey its nuanced message. The most prominent is Contrast, which becomes strikingly evident when this verse is read in conjunction with the preceding counsel in Proverbs 31:4-5. The strict prohibition of alcohol for kings (who require clear judgment for dispensing justice) is starkly contrasted with the compassionate allowance for the perishing (who seek temporary relief from overwhelming suffering). This highlights the nuanced and context-dependent nature of biblical wisdom, demonstrating that principles are applied differently based on specific circumstances and roles. There is also a clear example of Parallelism in the two clauses "forget his poverty" and "remember his misery no more." The second phrase reiterates and intensifies the meaning of the first, employing synonymous terms ("poverty" and "misery") to emphasize the totality of the desired oblivion from suffering. The phrase "remember no more" can also be interpreted as a form of Hyperbole, as alcohol provides temporary forgetfulness rather than a permanent erasure of memory or condition, underscoring the intensity of the suffering that drives such a desperate desire for escape. Finally, the "drink" itself can be seen as a Symbol of temporary escape or palliative care in the face of insurmountable pain, pointing to the universal human yearning for relief from suffering when no other immediate solution is available.
Theological and Thematic Connections
This verse, though specific in its pragmatic counsel, resonates with broader biblical themes concerning God's profound concern for the poor and afflicted, and the pervasive reality of human suffering in a fallen world. While it presents a temporary, pragmatic solution to overwhelming pain, it implicitly highlights the inadequacy of such solutions in addressing the root causes of misery. The Bible consistently calls for justice and compassion for the vulnerable, urging God's people to actively care for the needy and to dismantle systems that perpetuate poverty and oppression. This passage, therefore, serves as a poignant reminder of the depths of human suffering and the desperate need for true, lasting relief, which ultimately points beyond temporary oblivion to God's ultimate redemption and the coming kingdom where all suffering will cease.
Reflection and Application
Proverbs 31:7 challenges us to look beyond simplistic moral judgments and to deeply confront the profound, debilitating suffering of those in extreme destitution and despair. While modern understanding of addiction and the long-term effects of alcohol would rightly caution against endorsing this as a general solution for suffering, the underlying principle of profound compassion for the utterly despairing remains profoundly relevant. It calls us to recognize that some pain is so overwhelming that people seek any means, however temporary or problematic, for relief. For believers, this should not lead to a dismissal of the verse but rather to a deeper commitment to understanding and alleviating suffering in holistic, redemptive ways. It compels us to move beyond superficial charity to systemic justice, to address the root causes of poverty and misery, and to offer not just temporary escape but lasting hope and true transformation found in Christ. Our response to the suffering of others should be marked by profound empathy, practical help that seeks lasting solutions, and the sharing of the enduring hope of the Gospel, which offers ultimate comfort and restoration.
Questions for Reflection
FAQ
Does Proverbs 31:7 endorse drunkenness or the use of alcohol for everyone?
No, Proverbs 31:7 does not endorse general drunkenness or the recreational use of alcohol for everyone. The context is absolutely crucial. The preceding verses (Proverbs 31:4-5) sternly warn kings against drinking, emphasizing that it impairs judgment and leads to injustice. Verse 7 is a specific, limited allowance for those in the direst circumstances—"him that is ready to perish, and wine unto those that be of heavy hearts" (Proverbs 31:6). It acknowledges the overwhelming nature of their suffering and offers a temporary, palliative measure, not a general license for intoxication. The wisdom here is about profound compassion for the severely afflicted, not a blanket approval of alcohol consumption.
How does this verse reconcile with other biblical warnings against alcohol abuse?
This verse reconciles with other biblical warnings by highlighting the specific, extreme context of its application. The Bible consistently condemns drunkenness (e.g., Proverbs 23:20-21 and Ephesians 5:18) and its destructive consequences. However, it also recognizes alcohol's medicinal or pain-relieving properties in certain situations. Proverbs 31:7 falls into this latter category, presenting a pragmatic, albeit temporary, measure for those experiencing profound, unbearable misery. It's not a contradiction, but a nuanced application of wisdom that considers the desperate plight of the suffering, distinguishing between responsible use, abuse, and palliative use in extreme cases of human anguish.
What is the underlying wisdom or principle in this verse for us today?
The underlying wisdom is a profound call to compassion and empathy for those in extreme suffering. It forces us to confront the harsh realities of destitution, despair, and overwhelming sorrow that can drive individuals to seek any form of temporary escape. While modern society has different, often more effective, approaches to pain management and addiction, the verse's core message is to recognize and respond to deep human anguish. It prompts us to consider how we can offer genuine, lasting relief and hope to the marginalized and suffering, addressing not just symptoms but root causes, and ultimately pointing them to the true and lasting comfort found in God. It reminds us that wisdom is not always simplistic but often requires discerning the nuances of human experience and suffering.
Christ-Centered Fulfillment
Proverbs 31:7, with its poignant portrayal of human misery and the desperate search for temporary relief, finds its ultimate and perfect fulfillment in Jesus Christ. The verse speaks to the deep human longing for an escape from suffering, poverty, and the crushing weight of a fallen world. While alcohol offers only fleeting oblivion, Jesus offers true and lasting deliverance. He is the one who came "to proclaim good news to the poor... to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed" (Luke 4:18). Christ did not offer temporary forgetfulness but bore our sorrows and carried our griefs, experiencing the depths of human suffering on the cross (Isaiah 53:4). Through His sacrifice, He provides not just a momentary escape but a permanent solution to the misery of sin and its consequences, offering forgiveness, reconciliation with God, and the promise of eternal life where "God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away" (Revelation 21:4). Thus, the temporary solace sought in Proverbs 31:7 is ultimately and perfectly fulfilled in the enduring peace, comfort, and redemptive work of the Lamb of God, who truly takes away the sin of the world and all its attendant miseries (John 1:29).