Proverbs 31

"\nThe words of King Lemuel,.... Not what were spoken by him, but what were spoken to him; or declaring what his mother said, as what follows shows; of this king we have no account elsewhere under this name. Grotius thinks that King Hezekiah, whose mother Abijah, the daughter of Zechariah, whom he supposes to be a wise man, from whom she had learned much, instructed her son in the following manner; but gives no other reason for this conjecture but that this chapter follows the collection of proverbs made by the men of Hezekiah; but they are expressly said to be Solomon's, and the words of Agur more immediately follow them; and besides Hezekiah does not appear ever to be addicted to the vices this prince was; much more probable is the conjecture of Bishop Patrick, that he was a prince of another country, perhaps in Chaldea, since a Chaldee word is three times used in his mother's address to him, and another word in a Chaldee termination; and he supposes his mother to be a Jewish lady, that taught her son the lessons herein contained. But the general sense of Jewish and Christian writers is, that Solomon himself is meant; whose name Lemuel is either a corruption of his name Solomon, a fond pretty name his mother Bathsheba gave him when young, and he thought fit to write it just as his mother spoke it; as mothers often do give such broken names to their children in fond affection to them: or it was another name of his, as it appears he had more than one; it signifies "to God", one that was devoted to him, as he was by his parents and by himself; or one that belonged to God, was his, as Solomon was; he was beloved of God, and therefore called Jedidiah, 2Sa 12:24; one to whom God was a father, and he a son to him; and he was chosen and appointed by him to succeed his father David in the kingdom, 2Sa 7:13. Hillerus {a} makes the word to signify "over against God", or "before the face of the first", or of God and was a type of the "angel of faces", or of God's presence, Isa 63:9;\n\nthe prophecy that his mother taught him; either in his youth, or when he was come to the throne; to whom she had access, and with whom she used freedom; and particularly when she saw he was inclined unto, or going into, the vices she cautions him against. Her instruction is called a "prophecy", because she delivered it on a foresight of the sins her son would be tempted with, and liable to fall into; and this foresight was either through her natural sagacity, or under a spirit of prophecy; or rather it is so called, because any wise saying, or doctrine of moment and importance, and especially if it was by divine inspiration, was so called; see Pr 30:1; as Solomon tells us what his father David taught him, so here what his mother Bathsheba instructed him in; and it would have been well if he had taken the advice she gave him, and he gave to his son; see Pr 4:3.\n\n{a} Onomastic. Sacr. p. 268.\n\n\n "

31:1-9 When children are under the mother's eye, she has an opportunity of fashioning their minds aright. Those who are grown up, should often call to mind the good teaching they received when children. The many awful instances of promising characters who have been ruined by vile women, and love of wine, should warn every one to avoid these evils. Wine is to be used for want or medicine. Every creature of God is good, and wine, though abused, has its use. By the same rule, due praise and consolation should be used as cordials to the dejected and tempted, not administered to the confident and self-sufficient. All in authority should be more carefully temperate even than other men; and should be protectors of those who are unable or afraid to plead their own cause. Our blessed Lord did not decline the bitterest dregs of the cup of sorrow put into his hands; but he puts the cup of consolation into the hands of his people, and causes those to rejoice who are in the deepest distress.

31:1 Lemuel - Of Solomon, by the general consent both of Jewish and Christian writers; this name signifies one from God, or belonging to God, and such an one was Solomon eminently, being given by God to David and Bathsheba, as a pledge of his reconciliation to them after their repentance. Possibly his mother gave him this name to mind him of his great obligations to God, and of the justice of his devoting himself to God's service.

31:2 What - A short speech, arguing her great passion for him; what words shall I take? What counsels shall I give thee? My heart is full, but where shall I begin? Of my womb - My son, not by adoption, but whom I bare in the womb, and therefore it is my duty to give thee admonitions, and thine to receive them. My vows - On whose behalf I have made many prayers and sacrifices, and solemn vows to God; whom I have, as far as in me lay, devoted to the work, and service, and glory of God.

"\nWhat, my son?.... What shall I call thee? though thou art a king, can I address thee in more suitable language, or use a more endearing appellative than this, and what follows? permit me, thy mother, to speak unto thee as my son: and what shall I say to thee? I want words, I want wisdom; O that I knew what to say to thee, that would be proper and profitable; or what is it I am about to say to thee? things of the greatest moment and importance, and therefore listen to me; and so the manner of speaking is designed to excite attention: or what shall I ask of thee? no part of thy kingdom, or any share in the government of it; only this favour, to avoid the sins unbecoming a prince, and to do the duty of a king, later mentioned.