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.
Open your mouth, judge justly, etc. Just as in the previous verse he commanded to open the mouth for the cause and liberation of the poor, so in this one he admonishes to justly chastise and judge the poor themselves when they err. As Moses also said: "You shall not show pity in the judgment of the poor" (Exodus 23); which the prophet suggests is done by the Lord when he says: "He will judge the poor with righteousness, and decide with equity for the meek of the earth" (Psalm 72).
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Summary
Proverbs 31:9 presents a profound royal mandate from a queen mother to her son, King Lemuel, urging him to wield his authority with proactive justice and compassionate advocacy. This verse is a powerful call for leaders to speak out boldly, to render judgments rooted in integrity and truth, and, critically, to champion the rights and welfare of society's most vulnerable members—the poor and the needy—thereby reflecting a divine concern for the oppressed and marginalized.
Context
Literary Context
Proverbs 31:9 is situated within the opening section of Proverbs 31, specifically verses 1-9, which are introduced as "the words of King Lemuel, the prophecy that his mother taught him." This distinct section precedes the well-known description of the "Proverbs 31 Woman" found in verses 10-31. The immediate literary backdrop, Proverbs 31:1-7, provides a stark warning against the vices of sexual promiscuity and excessive drinking, highlighting how such behaviors can corrupt a ruler's judgment and lead to neglect of justice. Verse 8 directly sets the stage for our text, commanding, "Open thy mouth for the dumb in the cause of all such as are appointed to destruction." Proverbs 31:9 then elaborates on this imperative, specifying how and for whom the king's voice should be employed, emphasizing righteous judgment and particular advocacy for the disenfranchised. The entire nine-verse unit functions as a foundational ethical instruction manual for a monarch, underscoring the profound moral responsibilities inherent in leadership.
Historical & Cultural Context
In the ancient Near East, kings were widely regarded as the ultimate arbiters of justice and the primary protectors of their populace. However, the concentration of power frequently led to corruption, with the poor and vulnerable often becoming victims of exploitation. The wisdom literature, including the book of Proverbs, consistently addresses the conduct of rulers, articulating the divine expectation for righteous governance. A king's mother, particularly a queen mother, often held significant influence and played a crucial advisory role, especially concerning moral and administrative duties. This counsel to King Lemuel reflects a deeply ingrained cultural and theological understanding of a monarch's duty: not merely to rule, but to rule justly, embodying the ethical standards believed to be ordained by God. The imperative to "plead the cause of the poor and needy" resonates profoundly with the covenantal obligations woven throughout Israelite law, which consistently prioritizes the care and protection of widows, orphans, and the disenfranchised, as seen in passages like Deuteronomy 24:17.
Key Themes
This verse powerfully contributes to several overarching themes within the book of Proverbs and the broader biblical narrative. Firstly, it highlights the theme of righteous leadership, asserting that true authority is not a license for self-enrichment or oppression, but a sacred trust for upholding justice and protecting the weak. This aligns with the biblical ideal of a king who serves as God's representative, ensuring equity and fairness, a concept beautifully articulated in Psalm 72:1-4. Secondly, it underscores God's profound concern for the vulnerable. The repeated emphasis on the "poor and needy" throughout Scripture, from the Mosaic Law to the prophetic books, vividly demonstrates God's compassionate heart for those who lack power, resources, or a voice, as exemplified in Isaiah 1:17. Finally, the verse promotes active advocacy, moving beyond passive observation to a proactive and courageous engagement in the pursuit of justice. The command to "open thy mouth" is a direct call to vocal, courageous intervention on behalf of those who cannot speak for themselves, a theme powerfully echoed in the prophetic tradition, such as in Micah 6:8.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to open wide," whether literally or figuratively, and specifically to loosen or begin. In the context of Proverbs 31:9, it denotes a deliberate, unreserved, and proactive act of speaking out. It implies more than merely allowing one's mouth to be open; it is an active "unleashing" or "releasing" of one's voice, indicating a forceful, intentional declaration or intervention on behalf of others.
This root carries the primary meaning of "to pronounce sentence," either for or against, and by clear implication, "to vindicate" or "to punish." By extension, it also means "to govern." Therefore, "judge" in this verse encompasses the full spectrum of a ruler's judicial and administrative duties, emphasizing the profound responsibility to make fair, impartial rulings and to govern with unwavering equity.
Derived from a root meaning "to be just or righteous," this term refers to what is inherently right, whether naturally, morally, or legally. It denotes equity, conformity to a divine standard, and unblemished integrity. To "judge righteously" means to judge according to God's immutable standards of justice, without partiality, corruption, or self-interest, ensuring that every verdict and decision aligns with moral truth.
This word signifies "to contend," "to litigate," "to go to court," or "to engage in a legal dispute." When applied to the king, it means to actively take up the case of someone, to defend them vigorously in a legal or public forum, and to argue on their behalf. It implies a direct, personal, and zealous engagement in the legal process to secure justice and vindication for another, especially for those unable to do so themselves.
Verse Breakdown
"Open thy mouth"
This phrase constitutes an imperative command, a direct and forceful instruction to King Lemuel. It signifies a proactive and vocal stance, emphasizing that it is insufficient for a leader merely to possess power; they must actively utilize their voice, their platform, and their inherent authority to speak out. This implies the necessity of courage to confront injustice, wisdom to articulate truth clearly, and a readiness to engage publicly on critical matters.
"judge righteously"
This command precisely specifies the manner in which the king's authority is to be exercised. Judgment must be founded upon moral rectitude, unwavering integrity, and divine standards of justice, rather than being swayed by personal bias, political expediency, or corrupting influences. It demands absolute impartiality and a profound, unyielding commitment to truth in all legal and administrative decisions, ensuring fairness for all parties.
"and plead the cause of the poor and needy"
This clause definitively identifies the specific beneficiaries of the king's righteous judgment and vocal advocacy. The "poor" (Hebrew, ʻânîy) refers to those who are depressed, afflicted, humble, or in straitened circumstances, often due to oppression or misfortune. The "needy" (Hebrew, ʼebyôwn) emphasizes those who are destitute or beggars, specifically lacking essential material resources and being utterly dependent. This dual designation highlights a comprehensive and compassionate concern for all who are marginalized, vulnerable, or inherently unable to defend themselves. The king is not merely to judge on behalf of them, but to actively plead their cause, meaning to champion their rights, defend their interests, and ensure their access to justice, even when they lack the means or voice to do so themselves.
Literary Devices
Proverbs 31:9 masterfully employs several potent literary devices to convey its urgent and authoritative message. The most prominent device is the Imperative Mood, evident in the verbs "Open," "judge," and "plead," which establishes these commands as direct, non-negotiable duties for the king. This strong grammatical choice underscores the gravity, urgency, and immediacy of the mother's counsel. The verse also exhibits a form of Parallelism, specifically synthetic or constructive parallelism, where the latter clauses build upon and further specify the initial command. "Open thy mouth" serves as a general directive, while "judge righteously" and "plead the cause of the poor and needy" provide the essential content, ethical framework, and specific beneficiaries of that open mouth. Metonymy is present in the phrase "Open thy mouth," where the physical mouth stands as a figurative representation for the act of speaking, advocating, and exercising authority through verbal decree or public pronouncement. Finally, the entire verse functions as a powerful Exhortation, a strong and passionate call to action that is both morally compelling and practically oriented, emphasizing the ethical responsibilities inherent in leadership and the divine expectation for robust justice.
Theological and Thematic Connections
Proverbs 31:9 articulates a core biblical principle: that true righteousness, particularly for those in positions of authority, is definitively demonstrated through active, compassionate justice for the marginalized. This is not merely a suggestion or an optional virtue, but a divine expectation for how power should be wielded. It profoundly reflects God's own character as one who consistently hears the cry of the oppressed, executes justice for the vulnerable, and defends the cause of the weak, thereby making it a moral imperative for His people to mirror this attribute. The call to speak for the voiceless and to defend the defenseless is a recurring and consistent motif that binds together the Law, the Prophets, and the Wisdom literature, establishing a cohesive and enduring theological framework for social ethics and righteous governance throughout biblical history.
Reflection and Application
While initially directed at a king, Proverbs 31:9 resonates deeply with every believer today, challenging us to critically examine how we utilize our voices, our influence, and our resources. It calls us to embody a proactive, rather than passive, form of righteousness in our daily lives. In a world frequently marked by pervasive injustice, profound inequality, and the systematic silencing of the vulnerable, this verse serves as a powerful and urgent reminder that our faith demands active, tangible engagement. Whether within our families, our workplaces, our local communities, or broader society, we are unequivocally called to speak truth to power, to advocate with courage for those who are overlooked or oppressed, and to contribute actively to the establishment of systems that uphold fairness, dignity, and equity for all. This imperative compels us to move beyond mere sympathy to concrete, transformative action, ensuring that the "poor and needy" in our midst—whether economically impoverished, socially marginalized, or spiritually destitute—find a steadfast advocate in us, thereby reflecting God's own compassionate heart for justice.
Questions for Reflection
FAQ
How does this verse apply to individuals who are not in positions of royal authority?
While Proverbs 31:9 is directly addressed to King Lemuel, its core principles are universal and profoundly applicable to all believers, regardless of their formal authority or societal standing. The commands to "open thy mouth," "judge righteously," and "plead the cause of the poor and needy" are ethical imperatives for every follower of God, reflecting the divine character of justice and compassion. For individuals, this means consciously using their personal influence, their vote, their resources, and their voice to advocate for justice and equity in their families, workplaces, churches, and broader communities. It calls us to speak out against injustice, to make fair and impartial decisions in our spheres of influence, and to actively support and defend those who are vulnerable, oppressed, or otherwise unable to advocate for themselves. This can manifest in diverse ways, from supporting charitable organizations that serve the poor, to volunteering time to assist those in need, to speaking up in conversations or public forums when injustice is observed. The spirit of the verse encourages every believer to be a proactive agent of God's justice and compassion in their daily lives, recognizing that even seemingly small acts of advocacy can make a significant difference, echoing the broader biblical call to justice found throughout Scripture, as powerfully articulated in Amos 5:24.
Christ-Centered Fulfillment
Proverbs 31:9 finds its ultimate and most profound fulfillment in the person and redemptive ministry of Jesus Christ. He is the quintessential King who perfectly "opened His mouth" not only to teach with unparalleled divine authority and wisdom, as seen in the Sermon on the Mount, but also to courageously rebuke injustice and speak unvarnished truth to power, exemplified by His pronouncements against the religious hypocrites in Matthew 23. Jesus consistently "judged righteously," demonstrating perfect equity, impartiality, and an unwavering alignment of His judgments with the perfect will of the Father, as He Himself declared in John 5:30. Most strikingly, He embodies the command to "plead the cause of the poor and needy" with unparalleled compassion. His entire earthly ministry was characterized by a profound and active concern for the marginalized, the sick, the outcast, and the spiritually destitute. He healed the infirm, fed the hungry, welcomed sinners, and actively championed those whom society had rejected, fulfilling His mission statement to "preach good news to the poor... proclaim liberty to the captives... and recover sight to the blind" as found in Luke 4:18-19. Furthermore, as our great High Priest, Jesus continually "pleads our cause" before the Father, serving as our perfect Advocate and Intercessor, as beautifully articulated in 1 John 2:1. Thus, Proverbs 31:9 is not merely a command for earthly kings, but a profound prophetic foreshadowing of the righteous, compassionate, and just reign of the King of kings, Jesus Christ, who perfectly fulfills the divine mandate to bring justice and mercy to all.