PROVERBS 30 AND PROVERBS 31:1-9

Q: The Sayings of Agur and the Sayings of King Lemuel are recorded. What do we know about them and why would their sayings be worthy of recording (in the mind of the author/compiler)? King Lemuel says “Give beer to those who are perishing, wine to those who are in anguish; let them drink and forget poverty and remember their misery no more.” Sounds like the advice of many a country song.

What do we know about these authors? Practically nothing other than what is recorded in the headings of these two chapters. The word massa appears in both these headings. It has been translated as “oracle” by some while others feel it is a place name indicating where Agur and Lemuel came from. If this latter idea is correct, then it is probably located in north Arabia in line with the appearance of this same word in Genesis 25:14 and I Chronicles 1:30. An Arabian background would also fit with the names Agur and Lemuel, which are not typical Jewish names.

Why were they included in the Bible? Although we do have some records of the discussions involved in the original compiling of the New Testament books, the Old Testament is another matter. Ultimately, we have to take it on faith that the ancient Jews who made these decisions were properly guided by the Holy Spirit to preserve only what God wanted preserved, and that these words are, as the NIV translates, “an inspired utterance.” It may seem strange in this case that apparently non-Jewish writings were included in the Book of Proverbs. However, remember that proverbs represent the type of general wisdom that God gave to all mankind, in contrast to the Law which was uniquely given to his chosen people. Thus, there is nothing unusual in the Jewish wise men appropriating writings that they felt added to the total body of wisdom. The sayings of Lemuel are especially interesting since it is stated that he was not the real author of them; his mother was.

What about the country western song (Proverbs 31:6-7)? Taken in its context, this does not sound quite as bad as it appears at first. Considering the preceding verses 4-5, we could paraphrase this advice as follows: “Those in positions of power should not abuse alcohol. They need clear heads since their decisions affect a great number of people. If anyone at all has reason to drink, it would be poor people to perhaps help them momentarily forget their troubles.” This rather earthly advice is then followed by the excellent moral advice in verses 8-9. This is a plea for leaders to actually be proactive in supporting the rights of those who are powerless and destitute so that presumably their resort to drink would no longer be needed.

Several commentators express the opinion that the advice in verses 6-7 is not to be taken at face value at all:

“It is difficult to be certain whether these verses are inspired by cynicism or are intended to be taken seriously.” (Whybray)

“The command to give intoxicants to all who are dying of hunger to anesthetize them permanently is sarcastic, not a proposed welfare program to provide free beer as an opiate to the masses.” (Waltke)

“Verses 6,7 probably provide a sarcastic comment on the folly of drunken kings rather than serious advice to let the perishing drown his sorrows.” (Charles Martin)

One group that did take these verses seriously was the Jewish Sanhedrin. In his commentary on the Gospel of Mark, William Lane (p. 564) notes that ancient tradition required the respected women of Jerusalem to provide some sort of narcotic drink to those condemned to die a painful death in order to alleviate their suffering. This practice was justified by quoting Proverbs 31:6-7 and forms the background for Jesus being offered wine mixed with myrrh while on the cross. Jesus refused this drink “choosing to endure with full consciousness the sufferings appointed for him.”