Kingly Qualities.
These words seem to set forth animal qualifications needed by human leaders.
I. They must be men of courage. A cowardly man in any position in society will, at some time or other, be found wanting, but what is needed in everyday life and by men in ordinary positions, is indispensable in him who has to lead others. A king in the days of Solomon was expected to be at the head of his army in the day of battle, and if he was not then an example to all beneath him in this respect, he brought disgrace and ruin upon himself and them. A king in all ages, and under all circumstances should be to his subjects what the lion is to the other beasts of the forest—a pattern of dignity and courage.
II. They must be active and watchful. Both the greyhound and the war-horse—whichever may be here meant—are characterised by swiftness of foot and great sagacity. They are ready at any moment to set forth on any errand, and are always on the alert when danger is near. The goat, also, is agile in its movements, and as sure-footed as it is fleet. All these animal qualities are symbolic of mental qualifications which must be possessed by those who aspire to lead and rule their fellow-men successfully. They must not be behindhand when called to action, but they must at the same time take heed to the dangers which may lie in wait for them. They must be ever ready at the call of duty, but they must not be rash and hasty, and so endanger much more than their own personal safety.
On the subject of verses 32 and 33, see on chap. [xvii. 14], page 513.
remarks on the chapter as a whole.
While it appears at the first view that the flowers and fruits from the cornucopia of Agur’s wisdom, original and in part so rarely fashioned, are heaped up wholly without order, yet they all agree in this, that they depict the glory and all sufficiency of the Word of God, dissuade from adding to it by any human supplement, and most urgently commend the fulfilling and following it by a pious life. There is hardly a single commandment of the Decalogue that is not directly or indirectly repeated and emphasised in these maxims. Observe the relation of the prayer for the hallowing of God’s name (verses 7–9) to the first and third commandments; the references contained in verse 11, and again in verse 17 to the fifth commandment; the warnings against the transgression of the sixth commandment in verse 14 as well as in verses 32–33; the reproving and warning aim of verses 18–20, and 23, in their bearing upon the seventh; the allusion to the eighth in verse 9, and to the ninth in verse 10; and finally the reference, reminding us of the tenth in verses 15 and 16. . . . No one of these proverbs is wholly without an ethical value; not even the two numerical proverbs (verses 24–28, and 29–31), which at the first view stand apart as incidental reflections on merely natural truths, but in reality hide under their ingenious physical drapery decided moral aims. For in verses 24–28 four chief virtues of one’s social and political avocation are specified through an allusion to a like number of examples from the animal world, and verses 29–31 run into a delineation of the high dignity and glory of a king by the grace of God in contrast with the insufferable tyranny of base upstarts (verses 21–23).—Lange’s Commentary.
CHAPTER XXXI.
Critical Notes.—Lemuel. This Hebrew word signifies “For God,” or “belonging to God,” and is regarded by most commentators as a proper name. The prophecy. Delitzsch, Stuart, and many other Hebrew scholars render this word as a proper name, and read “The words of Lemuel, king of Massa, which his mother taught him.” Miller reads the verse, “Words in respect to the Seed-of-God, a king; a prophecy in agreement with which his mother disciplined him,” and, as in the preceding chapter, applies it to Christ. 2. What, etc. “An impassioned exclamation expressing inward emotion.” (Zöckler.) “The question,” says Delitzsch, “which is at the same time a call, is like a deep sigh from the heart of a mother concerned for the welfare of a son.” 3. The second clause reads literally “nor thy ways to destroy kings,” and hence some understand it as a warning against warlike rapacity and lust of conquest, but, as Delitzsch remarks, this does not stand well as the parallel to the warning in the first clause. 4. Strong drink. (See on chap [xx. 1].) 5. Any of the afflicted. Literally “The sons of want.” 8. Such as are appointed to destruction. Literally “Children of leaving,” generally understood to mean orphans. The twenty-two verses following form an alphabetical song, each verse beginning with the several letters of the Hebrew alphabet arranged in consecutive order. 10. Virtuous. Literally “a woman of power.” Rubies, rather “pearls.” 11. He shall have no need, etc. Rather, “He shall not fail of spoil.” “Strictly, ‘the spoils of war,’ a strong expression to denote his rich profit.” (Zöckler.) 15. This probably signifies the appointed task for the day. 21. Scarlet. Delitzsch and Zöckler retain this reading; the former remarks that “as high-coloured, it appears dignified as well as preserves warmth.” 22. Coverings, rather “coverlets,” as in chap. vii. 16, “a part of the furniture of the bed.” 25. She shall rejoice. Rather, “She laugheth at the future,” i.e., she is not afraid of it, being fully prepared for all emergencies. 26. Law of kindness. Delitzsch reads “Amiable instruction.” 30. Favour, i.e., “outward grace.” Vain, or “a breath.”