Psalms 82:3-4(v8)“Defend the weak, the poor, and the fatherless. Maintain the rights of the poor and oppressed. Rescue the weak and needy. Deliver them out…
Isaiah 1:17(v9)Learn to do well. Seek justice. Relieve the oppressed. Defend the fatherless. Plead for the widow.”
Proverbs 24:11-12(v8)Rescue those who are being led away to death! Indeed, hold back those who are staggering to the slaughter! If you say, “Behold, we didn’t…
Leviticus 19:15(v9)“ ‘You shall do no injustice in judgment. You shall not be partial to the poor, nor show favoritism to the great; but you shall judge your…
Amos 5:11-12(v9)Therefore, because you trample on the poor, and take taxes from him of wheat: You have built houses of cut stone, but you will not dwell in…
Show all 45 cross-references
Deuteronomy 1:16(v9)I commanded your judges at that time, saying, “Hear cases between your brothers and judge righteously between a man and his brother, and…
Job 29:15-16(v9)I was eyes to the blind, and feet to the lame. I was a father to the needy. I researched the cause of him who I didn’t know.
Jeremiah 22:3(v9)Yahweh says: “Execute justice and righteousness, and deliver him who is robbed out of the hand of the oppressor. Do no wrong. Do no…
1 Timothy 5:23(v6)Be no longer a drinker of water only, but use a little wine for your stomach’s sake and your frequent infirmities.
Psalms 104:15(v6)wine that makes the heart of man glad, oil to make his face to shine, and bread that strengthens man’s heart.
Ephesians 5:18(v7)Don’t be drunken with wine, in which is dissipation, but be filled with the Spirit,
1 Samuel 1:10(v6)She was in bitterness of soul, and prayed to Yahweh, weeping bitterly.
Esther 4:13-16(v8)Then Mordecai asked them to return this answer to Esther: “Don’t think to yourself that you will escape in the king’s house any more than…
Job 29:12-17(v8)Because I delivered the poor who cried, and the fatherless also, who had no one to help him, the blessing of him who was ready to perish…
Proverbs 16:12(v9)It is an abomination for kings to do wrong, for the throne is established by righteousness.
Isaiah 1:23(v9)Your princes are rebellious and companions of thieves. Everyone loves bribes and follows after rewards. They don’t defend the fatherless,…
Jeremiah 5:28(v9)They have grown fat. They shine; yes, they excel in deeds of wickedness. They don’t plead the cause, the cause of the fatherless, that they…
Jeremiah 26:24(v8)But the hand of Ahikam the son of Shaphan was with Jeremiah, so that they didn’t give him into the hand of the people to put him to death.
Jeremiah 38:7-10(v8)Now when Ebedmelech the Ethiopian, a eunuch, who was in the king’s house, heard that they had put Jeremiah in the dungeon (the king was…
Daniel 4:27(v9)Therefore, O king, let my counsel be acceptable to you, and break off your sins by righteousness, and your iniquities by showing mercy to…
Deuteronomy 16:18-20(v9)You shall make judges and officers in all your gates, which Yahweh your God gives you, according to your tribes; and they shall judge the…
1 Samuel 30:6(v6)David was greatly distressed; for the people spoke of stoning him, because the souls of all the people were grieved, every man for his sons…
2 Kings 4:27(v6)When she came to the man of God to the hill, she caught hold of his feet. Gehazi came near to thrust her away; but the man of God said,…
Job 3:20(v6)“Why is light given to him who is in misery, life to the bitter in soul,
Job 29:12(v9)Because I delivered the poor who cried, and the fatherless also, who had no one to help him,
Job 29:13(v6)the blessing of him who was ready to perish came on me, and I caused the widow’s heart to sing for joy.
Psalms 72:1-2(v9)God, give the king your justice; your righteousness to the royal son. He will judge your people with righteousness, and your poor with…
Psalms 79:11(v8)Let the sighing of the prisoner come before you. According to the greatness of your power, preserve those who are sentenced to death.
Jeremiah 23:5(v9)“Behold, the days come,” says Yahweh, “that I will raise to David a righteous Branch, and he will reign as king and deal wisely, and will…
Jeremiah 26:16-19(v8)Then the princes and all the people said to the priests and to the prophets: “This man is not worthy of death; for he has spoken to us in…
John 7:51(v8)“Does our law judge a man, unless it first hears from him personally and knows what he does?”
1 Samuel 19:4-7(v8)Jonathan spoke good of David to Saul his father, and said to him, “Don’t let the king sin against his servant, against David; because he…
1 Samuel 20:32(v8)Jonathan answered Saul his father, and said to him, “Why should he be put to death? What has he done?”
2 Samuel 8:15(v9)David reigned over all Israel; and David executed justice and righteousness for all his people.
Proverbs 20:8(v9)A king who sits on the throne of judgment scatters away all evil with his eyes.
Isaiah 11:4(v9)but he will judge the poor with righteousness, and decide with equity for the humble of the earth. He will strike the earth with the rod of…
Jeremiah 22:15-16(v9)“Should you reign, because you strive to excel in cedar? Didn’t your father eat and drink, and do justice and righteousness? Then it was…
Zechariah 7:9(v9)“Thus has Yahweh of Armies spoken, saying, ‘Execute true judgment, and show kindness and compassion every man to his brother.
Revelation 19:11(v9)I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes…
1 Samuel 22:14-15(v8)Then Ahimelech answered the king, and said, “Who among all your servants is so faithful as David, who is the king’s son-in-law, captain of…
Psalms 58:1-2(v9)Do you indeed speak righteousness, silent ones? Do you judge blamelessly, you sons of men? No, in your heart you plot injustice. You…
Proverbs 24:7(v8)Wisdom is too high for a fool. He doesn’t open his mouth in the gate.
Isaiah 32:1-2(v9)Behold, a king shall reign in righteousness, and princes shall rule in justice. A man shall be as a hiding place from the wind, and a…
John 7:24(v9)Don’t judge according to appearance, but judge righteous judgment.”
Hebrews 1:9(v9)You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness above your fellows.”
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv7–8For wine doth comfort the heart, as Ps. 104:15.
For wine doth comfort the heart, as Ps. 104:15.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv6–9Pro 31:6 Give strong drink unto him that is…
Pro 31:6 Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts.
Ver. 6. Give strong drink to him, &c.] To those that stand at the bar, rather than to them that sit on the bench. Wine maketh glad the heart of man. {Jdg 9:13 Psa 104:15} Plato calls wine and music the μαλακτικα - mitigators of men’s miseries. Hence that laudable custom among the Jews at funerals to invite the friends of the deceased to a feast, and to give them the "cup of consolation." {Jer 16:7} And hence that not so laudable of giving wine, mingled with myrrh, to crucified malefactors, to make them die with less sense. {a} Christ did not like the custom so well, and therefore refused the potion. People should be most serious and sober when they are to die, since in death, as in war, non licet bis errare It is not permitted to error twice. - if a man miss at all, he misses for all and for ever. Vitellius therefore took a wrong course, who, looking for the messenger Death, made himself drunk to drown the fear of it. {b}
Read full note →
And wine unto those that be of heavy hearts.] Heb., Bitter of spirit, as was Naomi when she would needs be called "Marah"; {Rth 1:20} as was Hannah when she pleaded that she had neither drank wine nor strong drink (though at that time she had need enough of it), but was "a woman of a sorrowful spirit"; {1Sa 1:15} as was David when his heart was leavened and soured with the greatness of his grief, and he was "pricked in his reins." {Psa 73:21} This grief was right, because according to God - η κατα Yεον λυπα, {2Co 7:11} so was that bitter mourning, {Zec 10:12} and Peter’s weeping bitterly. These waters of Marah, that flow from the eyes of repentance, are turned into wine; they carry comfort in them; there is a clear shining after this rain. {2Sa 23:4} Such April showers bring on May flowers.
“Deiecit ut reveler, premit ut solatia praestet:
Enccat ut possit vivificare Deus.”
{a} Bacchus et afflictis requiem mortalibus affert. - Tibul.
{b} Vitellius trepidus, dein temulentus.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv6–8Unto him; which is to be understood comparatively, to…
Unto him; which is to be understood comparatively, to him rather than to kings, partly because he needs a liberal draught of it more than kings do; and principally because if it proceed to excess, in him it is only a private inconvenience, but in kings it is a public mischief and grievance.
Ready to perish; sorely afflicted and overwhelmed with sorrow, as it is explained in the following words; for such need a cordial.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv6–9Give strong drink unto him that is ready to…
Give strong drink unto him that is ready to perish,.... Thou, O Lemuel, and other kings and judges, rather than drink strong drink yourselves, least to excess; give it out of your great abundance and liberality to poor persons in starving circumstances, who must perish, unless relieved; it will do them good, moderately used; and should they drink too freely, which they ought not, yet it would not be attended with such bad consequences as if kings and princes should;
and wine to those that be of heavy heart; of melancholy dispositions, under gloomy apprehensions of things; pressed with the weight of their affliction and poverty: or, "bitter in soul" (i); such as God has dealt bitterly with, as Naomi says was her case, and therefore called her own name Marah, which signifies bitter; of such a sorrowful spirit, and one thus bitter in soul, was Hannah; and so Job, and others; persons in great affliction and distress, to whom life itself is bitter; see Rut 1:20; now wine to such is very exhilarating and cheering; see Jdg 9:13.
Read full note →
(i) "his qui amaro sunt animo", V. L. Pagninus, Tigurine version: "amaris animo", Montanus, Junius & Tremellius; "amaris animus", Vatablus, Piscator.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv6, 8To perish - To faint; for such need a…
To perish - To faint; for such need a cordial.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv6, 8Verse 6. Give strong drink unto him that is…
Verse 6. Give strong drink unto him that is ready to perish] We have already seen, that inebriating drinks were mercifully given to condemned criminals, to render them less sensible of the torture they endured in dying. This is what was offered to our Lord; but he refused it. See Clarke on Ps 104:15.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v8Pro 31:8. Open thy mouth — Speak freely and…
Pro 31:8. Open thy mouth — Speak freely and impartially, as becomes a king and a judge to do: for the dumb — For such as cannot speak in their own cause, either through ignorance, or because of the dread of their more potent adversaries. In the cause of all such as are appointed to destruction — Who, without such succour from the judges, are likely to be utterly ruined.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv6, 8The true purpose of the power of wine over…
The true purpose of the power of wine over man’s mind and body, as a restorative and remedial agent. Compare the margin reference. The same thought showed itself in the Jewish practice of giving a cup of wine to mourners, and (as in the history of the crucifixion) to criminals at their execution.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges1846 · Public DomainOn v8Very soundly does the wise mother inculcate mercy upon…
Very soundly does the wise mother inculcate mercy upon her royal son. This is one of the pillars of the king’s throne. (Pro 20:28 .) He must be the Father of his people, employing all his authority to protect those, who cannot protect themselves. (Psa 72:12-14 .) No case of distress, when coming to his knowledge, should be below his attention. Thus our law makes the judge the counsel for the prisoner, who is unable to plead for himself — opening his mouth for the dumb. Thus should magistrates more carefully consider, that no one should lose his just right from want of ability to defend it.†1 Those who are, or appear to be, appointed to destruction, should have their fair and open course to plead, and save their lives.†2
This it was, that made the difference between the prosperity of godly Josiah and the ruin of his wicked son. (Jer 22:15-19 .) How repeatedly did Jonathan open his mouth for his friend appointed for destruction!†3 How effectively did Esther plead the cause of her helpless and devoted people! (Est 7:3-4 .) To descend into lower ranks (for why should we restrict these wise injunctions within the narrow limits of royalty?) what a complete pattern of this mercy does Job exhibit! "Eyes as he was to the blind, and feet to the lame," doubtless he perfected his character as "a father to the poor, by being a mouth to the dumb." (Job 29:15-16 .) How was Ebedmelech honoured for this merciful advocacy of the condemned!†4 How awful is the threatened vengeance for the neglect of this mercy!†5 Alas! Jesus, though he had found an advocate in earlier times, yet stood as a sheep before his shearers —- dumb, appointed for destruction. None was found to open his mouth for the divine afflicted victim.†6 And yet how does he reverse this picture of pitiless neglect, in his powerful effectual pleading in the cause of those, whom the voice of justice so loudly, so justly appoints for destruction! Let his representatives on earth study the character of their king in heaven, and be conformed more fully to his image of forgiveness and love.
Read full note →
Footnotes:
†1 Deu 16:18-20. Psa 82:3-4 .
†2 Contrast 1Ki 21:9-13, with Joh 7:51 .
†3 1Sa 19:4-7 ; 1Sa 20:32 ; 1Sa 22:14-15 .
†4 Jer 38:8-9; Jer 39:15-18 .
†5 Pro 24:11-12. Jer 5:28-29 .
†6 Isa 53:7. Mat 26:59, Mat 26:63 .
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv6–8Drink. Hebrew shecar, particularly palm-wine. --- Are sad. Hebrew,…
Drink. Hebrew shecar, particularly palm-wine. --- Are sad. Hebrew, "perish," being sentenced to die; (Mark xv. 23., and Amos ii. 8.) or, who grieve and mourn for one deceased. On such occasions no food was prepared in the house, but the friends supplied what was necessary, and went to eat and drink with the afflicted, Ecclesiastes vii. 3.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv6, 8The proper use of such drinks is to restore…
The proper use of such drinks is to restore tone to feeble bodies and depressed minds (compare Psa 104:15).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv6, 8, 96, 7. Give strong drink — That is, rather…
6, 7. Give strong drink — That is, rather give it in suitable quantities to those who really need it, to support their fainting spirits under the influence of any trouble or calamity. The use prescribed here is a medicinal one.
Him… ready to perish — Or the perishing one — faint of body or of mind, or both. Such a one may need a stimulant.
Read full note →
Heavy hearts — Bitter of soul or life; those who are bowed down under the weight of grievous troubles. From this passage is said to have arisen the custom of administering stupifying potions — wine mingled with myrrh or gall — to criminals when going to execution, for the purpose of rendering them less sensitive to pain. Such was offered to our Lord, (Mat_27:34; Mar_15:23,) “but he received it not.” In accordance with this passage, it was a custom among the Jews to carry provisions to those who were mourning for the dead, especially alter the funeral. Jewish mournings were excessive and long continued. They sat on the ground, and sometimes refused to eat. They spoke not unless spoken to. Their friends, in due time, visited them to comfort them, and supply their wants with bread and wine. The bread was called the bread of bitterness, and the wine, the cup of consolation. Compare 2Sa_3:35; Psa_104:15; Jer_16:4; Jer_16:7; Hos_9:4; Eze_24:16-17; Joh_11:19.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv6, 8, 96. of heavy hearts] Better, with R.V. text and…
6. of heavy hearts] Better, with R.V. text and A.V. marg., bitter in soul. Comp. 1Sa_1:10, where the same Heb. expression is used.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv6, 8(6) Give strong drink unto him that is ready…
(6) Give strong drink unto him that is ready to perish.—For this is not waste, but an advantageous use of God’s gift. (Comp. St. Paul’s advice, 1Ti_5:23.) It was out of a merciful remembrance of this passage that the pious ladies of Jerusalem used to provide a medicated drink for criminals condemned to be crucified, in order to deaden their pain. This was offered to our Lord (Mat_27:34), but He would not drink it, as He wished to keep His mind clear to the last, and was willing to drink to the dregs the “cup which His Father had given Him.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv6–9There are cases where strong drink may be properly…
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. (1Ti_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. (Mat_27:34 Mar_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". (Psa_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.).
Read full note →
The allowable as the exceptional.
It is often the case that that which is wrong as a rule is right as an exception; what it would be unwise, if not unlawful, to do under ordinary circumstances, it may be most wise and even obligatory to do in emergencies. This applies particularly, but not exclusively, to the subject of the text
I THE USE OF STIMULANTS. In a state of health and during the discharge of daily duties, shun the use of stimulants; depend upon that which nourishes and builds up. "Give strong drink unto him that is ready to perish;" to the man who, by exposure or by some suddenly inflicted wound, or by starvation, is brought down to the brink of death, administer the reviving cordial. What we should not depend upon for daily strength we do well to fall back upon in the time of extremity, or in the case of special need.
II THE EMPLOYMENT OF STRONG LANGUAGE OR VERY VIVID ILLUSTRATION. It is a great mistake to be always speaking in superlatives, or to be habitually indulging in expletives, or to be regularly resorting to highly coloured illustrations. It is a sign and also a source of weakness. These very soon lose their power by repetition, and then there is nothing in reserve. And the man who has no power in reserve is he who will find himself beaten in the battle. Temperate language, moderation in the use of imagery and the expression of disapproval, is the true and wise course. Strong language is for quite exceptional cases; it has its opportunity, but should be content to wait for it.
III RESORT TO VIOLENCE. There are occasions when physical force should he and must he employed. The magistrate is compelled to resort to it; so also is the schoolmaster, and even the parent. But the less the better. Bodily chastisement is always regrettable, and only to be resorted to when all other means have failed. Its constant exercise only hardens the object of it, and it is not unlikely to harden the hand that administers it. The wise teacher and the wise parent will do his best to reduce it to its very lowest point.
IV AFFECTIONATE DEMONSTRATIVENESS. This has its time and place, hut it is an exceptional rather than a constant one in the conduct of our life. When any one has lacked the tenderness and the affection which our heart craves, and is hungry for human love, when the free and full manifestation of heartfelt kindness will be like water to the parched lips, let it be freely and fully given. But the perpetual exhibition of endearment, whether in word or deed, is a mistake.
V THE APPEAL TO SELF-INTEREST ON THE PART OF THE MORALIST AND RELIGIOUS TEACHER. We should, as a rule, place moral obligations and religious duty on the ground of conviction; we should continually endeavour to impress men with the reeling that they ate sacredly bound to respect themselves, to regard the rights of their brethren, to respond to the claims of God, their Father and their Saviour. Religion is the response of the human soul to the boundless claim of Infinite Goodness and Love. But Christ has himself taught us that it is right and well sometimes to make our appeal to the sense of self-interest to say to men, "If not for Gods sake, who has a sovereign and supreme claim on your attention; is not for the sake of those who are related to you and dependent on you; yet for your own sake, because you love life and hate death, hearken and obey". C. (see Mar_8:36, 37)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn v8Open thy mouth for the dumb in the cause…
Pro_31:8
Open thy mouth for the dumb in the cause of all such as are appointed to destruction.
Read full note →
The sin of cruelty to the brute creation
There is no necessary reference in this verse to the inferior animals. We use it merely for our accommodation. That there is such cruelty requires neither proof nor argument. What persuasions should urge to guard against this cruelty in every form?
1. The affecting consideration that the lower animals have not the power of expressing and complaining of their wrongs.
2. Their subserviency to the comfort and happiness of man.
3. They are the objects of Gods peculiar and providential care.
4. Cruelty to animals is utterly inconsistent with the spirit and law of Christianity. (David Runciman, M.A.)
Jobs example
Job was an excellent pattern to all princes. He was eyes to the blind, and feet to the lame, and a father to the poor, and no doubt he was a mouth also to the dumb. Such a prince the mother of Lemuel wishes her son to be. She exhorts him to do justice and judgment to all his people, but to regard with peculiar tenderness those unfortunate men that were in danger of losing their estates and lives by reason of accusations brought against them. If they were unable, through ignorance, or awkwardness, or fear, to plead their own cause, she would have him to be their advocate, and to plead everything that truth and equity would allow on their behalf. But charity to the poor, and clemency to the accused, must not interfere with the due administration of justice. It is the business of princes, in the administration of justice, to see that the poor do not suffer. (George Lawson, D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv6, 8and wine
and wine
The ellipsis can be filled in. AT: "and give wine" (See: Ellipsis)
Read full note →
in bitter distress
"who's souls are bitter" or "who are in misery"
his poverty
The abstract noun "poverty" can be translated as an adjective. AT: "how poor he is" (See: Abstract Nouns)
his trouble
The abstract noun "trouble" can be translated as a clause. AT: "the bad things that are happening to him" (See: Abstract Nouns)
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv7–8 For wine doth comfort the heart, as Ps. 104:15.
For wine doth comfort the heart, as Ps. 104:15.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–9 Pro 31:6 Give strong drink unto him that is…
Pro 31:6 Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts.
Ver. 6. Give strong drink to him, &c.] To those that stand at the bar, rather than to them that sit on the bench. Wine maketh glad the heart of man. {Jdg 9:13 Psa 104:15} Plato calls wine and music the μαλακτικα - mitigators of men’s miseries. Hence that laudable custom among the Jews at funerals to invite the friends of the deceased to a feast, and to give them the "cup of consolation." {Jer 16:7} And hence that not so laudable of giving wine, mingled with myrrh, to crucified malefactors, to make them die with less sense. {a} Christ did not like the custom so well, and therefore refused the potion. People should be most serious and sober when they are to die, since in death, as in war, non licet bis errare It is not permitted to error twice. - if a man miss at all, he misses for all and for ever. Vitellius therefore took a wrong course, who, looking for the messenger Death, made himself drunk to drown the fear of it. {b}
Read full note →
And wine unto those that be of heavy hearts.] Heb., Bitter of spirit, as was Naomi when she would needs be called "Marah"; {Rth 1:20} as was Hannah when she pleaded that she had neither drank wine nor strong drink (though at that time she had need enough of it), but was "a woman of a sorrowful spirit"; {1Sa 1:15} as was David when his heart was leavened and soured with the greatness of his grief, and he was "pricked in his reins." {Psa 73:21} This grief was right, because according to God - η κατα Yεον λυπα, {2Co 7:11} so was that bitter mourning, {Zec 10:12} and Peter’s weeping bitterly. These waters of Marah, that flow from the eyes of repentance, are turned into wine; they carry comfort in them; there is a clear shining after this rain. {2Sa 23:4} Such April showers bring on May flowers.
“Deiecit ut reveler, premit ut solatia praestet:
Enccat ut possit vivificare Deus.”
{a} Bacchus et afflictis requiem mortalibus affert. - Tibul.
{b} Vitellius trepidus, dein temulentus.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6–8 Unto him; which is to be understood comparatively, to…
Unto him; which is to be understood comparatively, to him rather than to kings, partly because he needs a liberal draught of it more than kings do; and principally because if it proceed to excess, in him it is only a private inconvenience, but in kings it is a public mischief and grievance.
Ready to perish; sorely afflicted and overwhelmed with sorrow, as it is explained in the following words; for such need a cordial.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv6–9 Give strong drink unto him that is ready to…
Give strong drink unto him that is ready to perish,.... Thou, O Lemuel, and other kings and judges, rather than drink strong drink yourselves, least to excess; give it out of your great abundance and liberality to poor persons in starving circumstances, who must perish, unless relieved; it will do them good, moderately used; and should they drink too freely, which they ought not, yet it would not be attended with such bad consequences as if kings and princes should;
and wine to those that be of heavy heart; of melancholy dispositions, under gloomy apprehensions of things; pressed with the weight of their affliction and poverty: or, "bitter in soul" (i); such as God has dealt bitterly with, as Naomi says was her case, and therefore called her own name Marah, which signifies bitter; of such a sorrowful spirit, and one thus bitter in soul, was Hannah; and so Job, and others; persons in great affliction and distress, to whom life itself is bitter; see Rut 1:20; now wine to such is very exhilarating and cheering; see Jdg 9:13.
Read full note →
(i) "his qui amaro sunt animo", V. L. Pagninus, Tigurine version: "amaris animo", Montanus, Junius & Tremellius; "amaris animus", Vatablus, Piscator.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6, 8 To perish - To faint; for such need a…
To perish - To faint; for such need a cordial.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6, 8 Verse 6. Give strong drink unto him that is…
Verse 6. Give strong drink unto him that is ready to perish] We have already seen, that inebriating drinks were mercifully given to condemned criminals, to render them less sensible of the torture they endured in dying. This is what was offered to our Lord; but he refused it. See Clarke on Ps 104:15.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v8 Pro 31:8. Open thy mouth — Speak freely and…
Pro 31:8. Open thy mouth — Speak freely and impartially, as becomes a king and a judge to do: for the dumb — For such as cannot speak in their own cause, either through ignorance, or because of the dread of their more potent adversaries. In the cause of all such as are appointed to destruction — Who, without such succour from the judges, are likely to be utterly ruined.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv6, 8 The true purpose of the power of wine over…
The true purpose of the power of wine over man’s mind and body, as a restorative and remedial agent. Compare the margin reference. The same thought showed itself in the Jewish practice of giving a cup of wine to mourners, and (as in the history of the crucifixion) to criminals at their execution.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges 1846 · Public Domain On v8 Very soundly does the wise mother inculcate mercy upon…
Very soundly does the wise mother inculcate mercy upon her royal son. This is one of the pillars of the king’s throne. (Pro 20:28 .) He must be the Father of his people, employing all his authority to protect those, who cannot protect themselves. (Psa 72:12-14 .) No case of distress, when coming to his knowledge, should be below his attention. Thus our law makes the judge the counsel for the prisoner, who is unable to plead for himself — opening his mouth for the dumb. Thus should magistrates more carefully consider, that no one should lose his just right from want of ability to defend it.†1 Those who are, or appear to be, appointed to destruction, should have their fair and open course to plead, and save their lives.†2
This it was, that made the difference between the prosperity of godly Josiah and the ruin of his wicked son. (Jer 22:15-19 .) How repeatedly did Jonathan open his mouth for his friend appointed for destruction!†3 How effectively did Esther plead the cause of her helpless and devoted people! (Est 7:3-4 .) To descend into lower ranks (for why should we restrict these wise injunctions within the narrow limits of royalty?) what a complete pattern of this mercy does Job exhibit! "Eyes as he was to the blind, and feet to the lame," doubtless he perfected his character as "a father to the poor, by being a mouth to the dumb." (Job 29:15-16 .) How was Ebedmelech honoured for this merciful advocacy of the condemned!†4 How awful is the threatened vengeance for the neglect of this mercy!†5 Alas! Jesus, though he had found an advocate in earlier times, yet stood as a sheep before his shearers —- dumb, appointed for destruction. None was found to open his mouth for the divine afflicted victim.†6 And yet how does he reverse this picture of pitiless neglect, in his powerful effectual pleading in the cause of those, whom the voice of justice so loudly, so justly appoints for destruction! Let his representatives on earth study the character of their king in heaven, and be conformed more fully to his image of forgiveness and love.
Read full note →
Footnotes:
†1 Deu 16:18-20. Psa 82:3-4 .
†2 Contrast 1Ki 21:9-13, with Joh 7:51 .
†3 1Sa 19:4-7 ; 1Sa 20:32 ; 1Sa 22:14-15 .
†4 Jer 38:8-9; Jer 39:15-18 .
†5 Pro 24:11-12. Jer 5:28-29 .
†6 Isa 53:7. Mat 26:59, Mat 26:63 .
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv6–8 Drink. Hebrew shecar, particularly palm-wine. --- Are sad. Hebrew,…
Drink. Hebrew shecar, particularly palm-wine. --- Are sad. Hebrew, "perish," being sentenced to die; (Mark xv. 23., and Amos ii. 8.) or, who grieve and mourn for one deceased. On such occasions no food was prepared in the house, but the friends supplied what was necessary, and went to eat and drink with the afflicted, Ecclesiastes vii. 3.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv6, 8 The proper use of such drinks is to restore…
The proper use of such drinks is to restore tone to feeble bodies and depressed minds (compare Psa 104:15).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv6, 8, 9 6, 7. Give strong drink — That is, rather…
6, 7. Give strong drink — That is, rather give it in suitable quantities to those who really need it, to support their fainting spirits under the influence of any trouble or calamity. The use prescribed here is a medicinal one.
Him… ready to perish — Or the perishing one — faint of body or of mind, or both. Such a one may need a stimulant.
Read full note →
Heavy hearts — Bitter of soul or life; those who are bowed down under the weight of grievous troubles. From this passage is said to have arisen the custom of administering stupifying potions — wine mingled with myrrh or gall — to criminals when going to execution, for the purpose of rendering them less sensitive to pain. Such was offered to our Lord, (Mat_27:34; Mar_15:23,) “but he received it not.” In accordance with this passage, it was a custom among the Jews to carry provisions to those who were mourning for the dead, especially alter the funeral. Jewish mournings were excessive and long continued. They sat on the ground, and sometimes refused to eat. They spoke not unless spoken to. Their friends, in due time, visited them to comfort them, and supply their wants with bread and wine. The bread was called the bread of bitterness, and the wine, the cup of consolation. Compare 2Sa_3:35; Psa_104:15; Jer_16:4; Jer_16:7; Hos_9:4; Eze_24:16-17; Joh_11:19.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6, 8, 9 6. of heavy hearts] Better, with R.V. text and…
6. of heavy hearts] Better, with R.V. text and A.V. marg., bitter in soul. Comp. 1Sa_1:10, where the same Heb. expression is used.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv6, 8 (6) Give strong drink unto him that is ready…
(6) Give strong drink unto him that is ready to perish.—For this is not waste, but an advantageous use of God’s gift. (Comp. St. Paul’s advice, 1Ti_5:23.) It was out of a merciful remembrance of this passage that the pious ladies of Jerusalem used to provide a medicated drink for criminals condemned to be crucified, in order to deaden their pain. This was offered to our Lord (Mat_27:34), but He would not drink it, as He wished to keep His mind clear to the last, and was willing to drink to the dregs the “cup which His Father had given Him.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6–9 There are cases where strong drink may be properly…
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. (1Ti_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. (Mat_27:34 Mar_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". (Psa_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.).
Read full note →
The allowable as the exceptional.
It is often the case that that which is wrong as a rule is right as an exception; what it would be unwise, if not unlawful, to do under ordinary circumstances, it may be most wise and even obligatory to do in emergencies. This applies particularly, but not exclusively, to the subject of the text
I THE USE OF STIMULANTS. In a state of health and during the discharge of daily duties, shun the use of stimulants; depend upon that which nourishes and builds up. "Give strong drink unto him that is ready to perish;" to the man who, by exposure or by some suddenly inflicted wound, or by starvation, is brought down to the brink of death, administer the reviving cordial. What we should not depend upon for daily strength we do well to fall back upon in the time of extremity, or in the case of special need.
II THE EMPLOYMENT OF STRONG LANGUAGE OR VERY VIVID ILLUSTRATION. It is a great mistake to be always speaking in superlatives, or to be habitually indulging in expletives, or to be regularly resorting to highly coloured illustrations. It is a sign and also a source of weakness. These very soon lose their power by repetition, and then there is nothing in reserve. And the man who has no power in reserve is he who will find himself beaten in the battle. Temperate language, moderation in the use of imagery and the expression of disapproval, is the true and wise course. Strong language is for quite exceptional cases; it has its opportunity, but should be content to wait for it.
III RESORT TO VIOLENCE. There are occasions when physical force should he and must he employed. The magistrate is compelled to resort to it; so also is the schoolmaster, and even the parent. But the less the better. Bodily chastisement is always regrettable, and only to be resorted to when all other means have failed. Its constant exercise only hardens the object of it, and it is not unlikely to harden the hand that administers it. The wise teacher and the wise parent will do his best to reduce it to its very lowest point.
IV AFFECTIONATE DEMONSTRATIVENESS. This has its time and place, hut it is an exceptional rather than a constant one in the conduct of our life. When any one has lacked the tenderness and the affection which our heart craves, and is hungry for human love, when the free and full manifestation of heartfelt kindness will be like water to the parched lips, let it be freely and fully given. But the perpetual exhibition of endearment, whether in word or deed, is a mistake.
V THE APPEAL TO SELF-INTEREST ON THE PART OF THE MORALIST AND RELIGIOUS TEACHER. We should, as a rule, place moral obligations and religious duty on the ground of conviction; we should continually endeavour to impress men with the reeling that they ate sacredly bound to respect themselves, to regard the rights of their brethren, to respond to the claims of God, their Father and their Saviour. Religion is the response of the human soul to the boundless claim of Infinite Goodness and Love. But Christ has himself taught us that it is right and well sometimes to make our appeal to the sense of self-interest to say to men, "If not for Gods sake, who has a sovereign and supreme claim on your attention; is not for the sake of those who are related to you and dependent on you; yet for your own sake, because you love life and hate death, hearken and obey". C. (see Mar_8:36, 37)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v8 Open thy mouth for the dumb in the cause…
Pro_31:8
Open thy mouth for the dumb in the cause of all such as are appointed to destruction.
Read full note →
The sin of cruelty to the brute creation
There is no necessary reference in this verse to the inferior animals. We use it merely for our accommodation. That there is such cruelty requires neither proof nor argument. What persuasions should urge to guard against this cruelty in every form?
1. The affecting consideration that the lower animals have not the power of expressing and complaining of their wrongs.
2. Their subserviency to the comfort and happiness of man.
3. They are the objects of Gods peculiar and providential care.
4. Cruelty to animals is utterly inconsistent with the spirit and law of Christianity. (David Runciman, M.A.)
Jobs example
Job was an excellent pattern to all princes. He was eyes to the blind, and feet to the lame, and a father to the poor, and no doubt he was a mouth also to the dumb. Such a prince the mother of Lemuel wishes her son to be. She exhorts him to do justice and judgment to all his people, but to regard with peculiar tenderness those unfortunate men that were in danger of losing their estates and lives by reason of accusations brought against them. If they were unable, through ignorance, or awkwardness, or fear, to plead their own cause, she would have him to be their advocate, and to plead everything that truth and equity would allow on their behalf. But charity to the poor, and clemency to the accused, must not interfere with the due administration of justice. It is the business of princes, in the administration of justice, to see that the poor do not suffer. (George Lawson, D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv6, 8 and wine
and wine
The ellipsis can be filled in. AT: "and give wine" (See: Ellipsis)
Read full note →
in bitter distress
"who's souls are bitter" or "who are in misery"
his poverty
The abstract noun "poverty" can be translated as an adjective. AT: "how poor he is" (See: Abstract Nouns)
his trouble
The abstract noun "trouble" can be translated as a clause. AT: "the bad things that are happening to him" (See: Abstract Nouns)
translationWords
strong drink
perish
wine
trouble
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v8 31:8-9 Rather than opening his mouth to drink wine…
31:8-9 Rather than opening his mouth to drink wine (31:4-7), the king should speak up on behalf of the defenseless.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.