Proverbs 31:4

It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink:

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(4) It is not for kings to drink wine.—Another of the temptations of kings. (Comp. 1Kings 16:9; 1Kings 20:16; Ecclesiastes 10:17.) Perversion of justice as the result of revelry is also noted by Isaiah (Isaiah 5:22-23). Comp. St. Paul’s advice to “use this world so as not abusing,” or rather “using it to the full” (1Corinthians 7:31)

Benson Commentary

Proverbs 31:4-7. It is not for kings to drink wine — Namely, to excess, as the next verse explains it: Lest they drink and forget the law — The laws of God, by which they are to govern themselves and their kingdoms; and pervert the judgment of the afflicted — Which may be easily done by a drunken judge, because drunkenness deprives a man of the use of his reason; by which alone men can distinguish between right and wrong, and withal stirs up those passions in him, which incline him both to precipitation and partiality. Give strong drink unto him that is ready to perish — To faint; for such need a cordial. This is to be understood comparatively; to him rather than to kings, because he needs a liberal draught of it more than they do. Let him drink and forget his poverty — For wine moderately used allays men’s cares and fears, and cheers the spirits.

Matthew Henry's Concise Commentary

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.

Barnes' Notes on the Bible

Some read: "nor for princes to say, Where is strong drink?" The "strong drink" Proverbs 20:1 was distilled from barley, or honey, or dates.

Jamieson-Fausset-Brown Bible Commentary

4, 5. Stimulants enfeeble reason, pervert the heart, and do not suit rulers, who need clear and steady minds, and well-governed affections (compare Pr 20:1; 22:29).

pervert … afflicted—They give unrighteous decisions against the poor.

Matthew Poole's Commentary

To drink wine, to wit, to drunkenness or excess, as the next verse explains it.

Gill's Exposition of the Entire Bible

It is not for kings, O Lemuel,.... It is not fit for them, it is very unbecoming them; it is dishonourable to them, to such as Lemuel was, or was likely to be; or far be it from kings, let no such thing be do ne by them, nor by thee;

it is not for kings to drink wine; nor for princes strong drink; it is lawful for kings to drink wine in a moderate manner, and for princes, counsellors, and judges, to drink strong drink; meaning not such as is made of malt, which in those times was not used; but of honey, dates, pomegranates, and such like things; but then it was very unbecoming for either of them to drink any of these to excess; it is very disgraceful to any man to drink immoderately, to make a beast of himself, and much more a king or judge, who, of all men, ought to be grave and sober; both that they may perform their office well, and maintain the grandeur and dignity of it, which otherwise would become useless and despicable, yea, pernicious, as follows. Solomon, notwithstanding this advice, gave himself unto wine as well as women, Ecclesiastes 2:3. The Targum is,

"take care of kings, O Lemuel, of kings who drink wine, and of princes that drink strong drink.''

So the Syriac version, keep no company with them, nor follow their example; see Ecclesiastes 10:17; The last clause may be rendered, "nor for princes to say, where is strong drink" (d)? where is it to be had? where is the best? as drunkards do; which is according to the marginal reading; but the "Cetib", or writing, is "or" (e); but some render it as a noun, "the desire of strong drink" (f): it does not become princes to covet it.

(d) "ubi sechar?" Montanus, Vatlablus; "ubi (est) sicera?", Cocceius, Michaelis; so Ben Melech. (e) "siceram", Cocceius, Junius & Tremellius, Piscator, Gussetius. p. 20. Schultens. (f) "Nunc vino pellite curas", Horat. Carmin, l. 1. Ode 7. v. 31. "Tu spem reducis", &c. ib. l. 3. Ode 21. v. 17.

Geneva Study Bible

It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes {e} strong drink:

(e) That is, the king must not give himself to wantonness, and neglect of his office, which is to execute judgment.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

4. It is not for] or, Far be it from.

for princes strong drink] Rather, for princes to say, Where is strong drink? This is the corrected Heb. reading for that noticed in R.V., marg., “Another reading is, to desire strong drink.”

Pulpit Commentary

Verses 4-7. - The second admonition. A warning against inebriety, and concerning a proper use of strong drink. Verse 4. - It is not for kings; or, as others read, far be it from kings. The injunction is repeated to indicate its vast importance. Nor for princes strong drink; literally, nor for princes (the word), Where is strong drink? (see on Proverbs 20:1; and comp. Job 15:23). The evils of intemperance, flagrant enough in the case of a private person, are greatly enhanced in the case of a king, whose misdeeds may affect a whole community, as the next verse intimates. St. Jerome reads differently, translating, "Because there is no secret where drunkenness reigns." This is in accordance with the proverb, "When wine goes in the secret comes out;" and, "Where drink enters, wisdom departs;" and again, "Quod latet in mente sobrii, hoc natat in ore ebrii." Septuagint, "The powerful are irascible, but let them not drink wine." "Drunkenness," says Jeremy Taylor ('Holy Living,' ch. 3, § 2), "opens all the sanctuaries of nature, and discovers the nakedness of the soul, all its weaknesses and follies; it multiplies sins and discovers them; it makes a man incapable of being a private friend or a public counsellor. It taketh a man's soul into slavery and imprisonment more than any vice whatsoever, because it disarms a man of all his reason and his wisdom, whereby he might be cured, and, therefore, commonly it grows upon him with age; a drunkard being still more a fool and less a man." Proverbs 31:4

Keil and Delitzsch Biblical Commentary on the Old Testament

Hence there now follows a warning against drunkenness, not unmediated by the reading למחות:

4 It is not for kings, O Lemuel,

   Not for kings to drink wine,

   Not for rulers to ask for intoxicating drink;

5 Lest he drink, and forget what is prescribed,

   And pervert the right of all the children of want.

The usual translation of 4a is: non decet reges... (as e.g., also Mhlau); but in this אל is not rightly rendered, which indeed is at times only an οὐ, spoken with close interest, but yet first of all, especially in such paraenetic connection as here, it is a dissuasive μή. But now לא למלכים שׁתות or לא למלכים לשׁתּות, after 2 Chronicles 26:18; Micah 3:1, signifies: it is not the part of kings, it does not become them to drink, which may also be turned into a dissuasive form: let it not be the part of kings to drink, let them not have any business therewith, as if it belonged to their calling; according to which Fleischer renders: Absit a regibus, Lemuel, absit a regibus potare vinum. The clearer expression למואל, instead of למוּאל, is, after Bttcher, occasioned by this, that the name is here in the vocative; perhaps rather by this, that the meaning of the name: consecrated to God, belonging to God, must be placed in contrast to the descending to low, sensual lust. Both times we write אל לּמלכים with the orthophonic Dagesh

(Note: Vid., Luth. Zeitschrift, 1863, p. 413. It is the rule, according to which, with Ben-Asher, it is to be written בּן־נּוּן.)

in the ל following ל, and without the recompensative Dagesh, the want of which is in a certain measure covered by the Metheg (vid., Norzi). Regarding the inf. constr. שׁתו (cf. קנה, Proverbs 16:16), vid., Gesen. 75, Anm. 2; and regarding the sequence of accents here necessary, אל לּמלכים שׁתו־יין (not Mercha, Dechi, Athnach, for Dechi would be here contrary to rule), vid., Thorath Emeth, p. 22 6, p. 43 7.

In 4b nothing is to be gained from the Chethı̂b או. There is not a substantive או, desire, the constr. of which would here have to be read, not או (Umbreit, Gesenius), but או, after the form קו (Maurer); and why did the author not write תּאות שׁכר? But the particle או does not here also fall in with the connection; for if או שׁכר connect itself with יין (Hitzig, Ewald, and others), then it would drag disagreeably, and we would have here a spiritless classification of things unadvisable for kings. Bttcher therefore sees in this או the remains of the obliterated סבוא; a corrector must then have transformed the וא which remained into או. But before one ventures on such conjectures, the Kerı̂ אי [where?] must be tried. Is it the abbreviated אין (Herzog's Real-Wrterbuch, xiv. 712)? Certainly not, because וּלרוזנים אין שׁכר would mean: and the princes, or rulers (vid., regarding רוזנים at Proverbs 8:15), have no mead, which is inconsistent. But אין does not abbreviate itself into אי, but into אי. Not אי, but אי, is in Heb., as well as in Ethiop., the word with which negative adjectives such as אי נקי, not innocent, Job 22:30, and in later Heb. also, negative sentences, such as אי אפשׁר: it is not possible, are formed.

(Note: The author of the Comm. עטרת זקנים to the ארח חיים, c. 6, Geiger and others would read אי, because אי is abbreviated from אין. But why not from אין, 1 Samuel 21:9? The traditional expression is אי; and Elias Levita in the Tishbi, as also Baer in the Siddur Abodath Jisrael, are right in defending it against that innovation.)

Therefore Mhlau vocalizes אי, and thinks that the author used this word for אל, so as not to repeat this word for the third time. But how is that possible? אי שׁכר signifies either: not mead, or: there is not mead; and both afford, for the passage before us, no meaning. Is, then, the Kerı̂ אי truly so unsuitable? Indeed, to explain: how came intoxicating drink to rulers! is inadmissible, since אי always means only ubi (e.g., Genesis 4:9); not, like the Ethiop. aitê, also quomodo. But the question ubi temetum, as a question of desire, fits the connection, whether the sentence means: non decet principibus dicere (Ahron b. Josef supplies שׁיאמרו) ubi temetum, or: absit a principibus quaerere ubi temetum (Fleischer), which, from our view of 4a, we prefer. There is in reality nothing to be supplied; but as 4a says that the drinking of wine ought not to characterize kings, so 4b, that "Where is mead?" (i.e., this eager inquiry after mead) ought not to characterize rulers.

(Note: The translation of Jerome, quia nullum secretum est ubi regnat ebrietas (as if the words were לית רזא אי שׁכר), corresponds to the proverb: נכנס יין יצא סוד :b, when the wine goes in the secret comes out; or, which is the same thing: if one adds יין ( equals 70), סוד ( equals 70) comes out.)

Why not? Proverbs 31:5 says. That the prince, being a slave to drink, may not forget the מחקּק, i.e., that which has been made and has become חק, thus that which is lawfully right, and may not alter the righteous cause of the miserable, who cry against their oppressors, i.e., may not handle falsely the facts of the case, and give judgment contrary to them.

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