성경 주석서

Verses 1-9. - Part VIII. SECOND APPENDIX TO THE SECOND COLLECTION, containing "the words of Lemuel" on the subjects of impurity and intemperance. Verse 1. - The superscription. The words of King Lemuel, the prophecy which his mother taught him. Who is intended by "Lemuel king" is much disputed. Those who connect the following word massa ("oracle") with the preceding melek ("king"), translate "King of Massa," as Proverbs 30:1 (where see note). Of the country, or the king, or his mother, we have absolutely no information. The name Lemuel, or Lemoel (ver. 4), means "unto God," i.e. dedicated to God, like Lael (Numbers 3:24); hence it is regarded by many authorities, ancient and modern, as an appellation of Solomon, one from infancy dedicated to God and celled by him Jedidiah, "beloved of the Lord" (2 Samuel 12:25). But there is nothing in the contents of this section to confirm this idea; indeed, there are expressions which militate against it. Possibly Hezekiah may be meant, and his remarkable piety somewhat confirms the opinion; yet we see no reason why he should be here addressed under a pseudonym, especially if we consider that he himself was concerned in making this collection. On the whole, it seems best to take Lemuel as a symbolical name, designating an ideal king, to whom an ideal mother addressed the exhortation which follows. Solomon's own proverbs contain many warnings against the very sins of which this mother speaks, so that the section is conceived in the spirit of the earlier portion of the book, though it is assigned to a different author and another age. The prophecy (massa); the inspired utterance (see on ch. 30:1). This maternal counsel forms one compact exhortation, which might with more propriety be so termed than the words of Agur. His mother. The mother of a reigning king was always regarded with the utmost respect, taking precedence of the king's wife. Hence we so often find the names of kings' mothers in the sacred record; e.g. 1 Kings 2:19; 1 Kings 14:21; 1 Kings 15:2; 2 Kings 12:1. It is difficult to say what reading was seen by the LXX., who render, "My words have been spoken by God, the oracle of a king whom his mother instructed." There are many wise women mentioned in Scripture; e.g. Miriam, Deborah, the Queen of Sheba, Huldah, etc., so there is nothing incongruous in Lemuel being instructed by his mother in wisdom.

Verses 2-9. - Here follows the exhortation, which seems to come from the same source as the "burden" of Agur above. In this section the connection and parallelism of the parts are exhibited by repetition of thought and often of words in the several clauses. Verse 2. - What, my son? Mah, "what," is repeated thrice, both to enforce the attention of the son, and to show the mother's anxious care for his good. She feels the vast importance of the occasion, and asks as in perplexity, "What shall I say? What advice shall I give thee?" "Son" is here not ben, but bar, one of the Aramaic forms which are found in these two last chapters. The word occurs also in Psalm 2:12. Son of my vows. This might mean, "son who wast asked in prayer," like Samuel (1 Samuel 1:11), and dedicated to God, as the name Lemuel implies; or it may signify, "thou who art the object of my daily vows and prayers." Septuagint, "What, my son, wilt thou observe (τηρήσεις)? What? the sayings of God. My firstborn son, to thee I speak. What, son of my womb? What, son of my vows?"

Verse 3. - Exhortation to chastity. Give not thy strength unto women (comp. Proverbs 5:9). Chayil is "vigour," the bodily powers, which are sapped and enervated by sensuality. The Septuagint has σὸν πλοῦτον; the Vulgate, substantiam tuam; but the prayerful, anxious mother would consider rather her son's personal well being than his worldly circumstances, which, indeed, an Eastern monarch's licentiousness would not necessarily impair. Nor thy ways to that which destroyeth kings; or, with a slight alteration in the punctuation (and an improved parallelism), to them that destroy kings; "expugnatricibus regum," as Schultens terms them. Women are meant; and the prince is enjoined not to surrender his life, conduct, and actions to the influence of women, who, both by the dissipation and sensuality which they occasion, and the quarrels which they provoke, and the evil counsels which they give, often ruin kings and states (see the injunction, Deuteronomy 17:11). The Vulgate rendering, ad delendos reges, looks as if the warning was against making wars of conquest against neighbouring kings; but this is not a satisfactory parallel to the former clause. Septuagint, "Give not thy wealth unto women, nor thy mind, nor thy life unto remorse (ὑστεροβολίαν). Do all things with counsel; drink wine with counsel." This seems to belong to the next verse.

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."

Verse 5. - This gives a reason for the warning. Lest they drink, and forget the Law. That which has been decreed, and is right and lawful, the appointed ordinance, particularly as regards the administration of justice. Septuagint, "Lest drinking, they forget wisdom." And pervert the judgment of any of the afflicted; literally, of all the sons of affliction; i.e. the whole class of poorer people. Intemperance leads to selfish disregard of others' claims, an inability to examine questions impartially, and consequent perversion of justice. Isaiah (Isaiah 5:23) speaks of intoxication as inducing men to "justify the wicked for reward, and take away the righteousness of the righteous from him."

Verse 6. - There are cases where strong drink may be properly administered. Give strong drink unto him that is ready to perish (Job 29:13; Job 31:19). As a restorative, a cordial, or a medicine, wine may he advantageously used; it has a place in the providential economy of God. "Use a little wine for thy stomach's sake and thine often infirmities," was St. Paul's advice to Timothy (1 Timothy 5:23). It is supposed to have been in consideration of the injunction in the text that the ladies of Jerusalem provided for criminals on their way to the place of execution a drink of medicated wine, which might deaden the pain of suffering. This was the draught rejected by Christ, who willed to taste the full bitterness of death (Matthew 27:34; Mark 15:23). The Septuagint has, "to those that are in sorrow;" so the Vulgate, maerentibus, but this makes the two clauses tautological. Wine unto those that be of heavy hearts (Job 3:20). "Wine," says the psalmist, "maketh glad the heart of man" (Psalm 104:15). Says Homer, 'Iliad,' 6:261 -

"Great is the strength Which generous wine imparts to wearied men." Wine, says St. Chrysostom ('Hom. in Ephes.,' 19), "has been given us for cheerfulness, not for drunkenness. Wouldest thou know where wine is good? Hear what the Scripture saith, 'Give wine to them, etc. And justly, because it can mitigate asperity and gloominess, and drive away clouds from the brow" (comp. Ecclus. 34 [31]:25, etc.).

Verse 7. - Let him drink, and forget his poverty. Ovid, 'Art. Amat.,' 1:237 -

"Vina parant animos, faciuntque caloribus aptos: Cura fugit multo diluiturque mero. Tunc veniunt risus; tunc pauper cornua sumit; Tunc dolor, et curae, rugaque frontis abit." Thus is shown a way in which the rich can comfort and encourage their poorer brethren, which is a better method of using God's good gifts than by expending them on their own selfish enjoyment.

Verses 8, 9. - The third exhortation, admonishing the king to judge righteously. Verse 8. - Open thy mouth for the dumb. The "dumb" is any one who for any reason whatever is unable to plead his own cause; he may be of tender age, or of lowly station, or ignorant, timid, and boorish; and the prince is enjoined to plead for him and defend him (comp. Job 29:15). In the cause of all such as are appointed to destruction; literally, the sons of passing away (Isaiah 2:18); i.e. not orphans, children whose parents have vanished from the earth, nor strangers from a foreign country, nor, generally, mortals, subjects of frail human nature (all of which explanations have been given), but persons who are in imminent danger of perishing, certain, if left unaided, to come to ruin (comp. Job 29:12). Septuagint, "Open thy mouth for the Word of God, and judge all men soundly (ὑγιῶς)."