- Home
- Bible
- Proverbs
- Chapter 31
- Verse 31
Proverbs 31:8
Verse
Context
Sermons
K.P. Yohannan
Shane Idleman
Peter Hammond
Martin Luther
W.H. Griffith Thomas
Adamnan of IonaSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
8 Open thy mouth for the dumb, For the right of all the children of leaving; 9 Open thy mouth, judge righteously, And do right to the poor and needy. He is called dumb who suffers the infirmity of dumbness, as עוּר and פּסּח, Job 29:15, is he who suffers the infirmity of blindness or lameness, not here figuratively; at the same time, he who, on account of his youth, or on account of his ignorance, or from fear, cannot speak before the tribunal for himself (Fleischer). With ל the dat. commodi (lxx after Lagarde, μογιλάλῳ; Aquila, Symmachus, Theodotion, ἀλάλῳ; the Venet. after Gebhardt, βωβῷ) אל, of the object aimed at, interchanges, as e.g., Kg1 19:3; Kg2 7:7, אל־נפשׁם, for the preservation of their life, or for the sake of their life, for it is seldom that it introduces the object so purely as here. And that an infin. such as חלוף should stand as a subst. occurs proportionally seldomer in Heb. (Isa 4:4; Psa 22:7; cf. with ה of the artic., Num 4:12; Psa 66:9) than it does in Arab. בּני חלוף in the same way as בּני־עני, 5b, belongs to the Arab. complexion of this proverb, but without its being necessary to refer to the Arab. in order to fix the meaning of these two words. Hitzig explains after khalf, to come after, which further means "to have the disadvantage," in which Zckler follows him; but this verb in Arab. does not mean ὑστερεῖν (ὑστερεῖσθαι), we must explain "sons of him that remains behind," i.e., such as come not forward, but remain behind ('an) others. Mhlau goes further, and explains, with Schultens and Vaihinger: those destitute of defence, after (Arab.) khalafahu he is ranked next to him, and has become his representative - a use of the word foreign to the Heb. Still less is the rendering of Gesenius justified, "children of inheritance" = children left behind, after khallafa, to leave behind; and Luther, "for the cause of all who are left behind," by the phrase (Arab.) khallfany'an 'awnih, he has placed me behind his help, denied it to me, for the Kal of the verb cannot mean to abandon, to leave. And that בני חלוף means the opposers of the truth, or of the poor, or the litigious person, the quarrelsome, is perfectly inadmissible, since the Kal חלוף cannot be equivalent to (Arab.) khilaf, the inf. of the 3rd conj., and besides, the gen. after דּין always denotes those in whose favour, not those against whom it is passed; the latter is also valid against Ralbag's "sons of change," i.e., who say things different from what they think; and Ahron b. Josef's "sons of changing," viz., the truth into lies. We must abide by the meaning of the Heb. חלף, "to follow after, to change places, pass away." Accordingly, Fleischer understands by חלוף, the going away, the dying, viz., of parents, and translates: eorum qui parentibus orbati sunt. In another way Rashi reaches the same sense: orphans deprived of their helper. But the connection בני חלף requires that we make those who are intended themselves the subject of חלוף. Rightly Ewald, Bertheau, Kamphausen, compare Isa 2:18 (and Psa 90:5., this with questionable right), and understand by the sons of disappearance those whose inherited lot, whose proper fate, is to disappear, to die, to perish (Symmachus: πάντων υἱῶν ἀποιχομένων; Jerome: omnium filiorum qui pertranseunt). It is not men in general as children of frailty that are meant (Kimchi, Meri, Immanuel, Euchel, and others), after which the Venet. τῶν υἱῶν τοῦ μεταβάλλειν (i.e., those who must exchange this life for another), but such as are on the brink of the abyss. צדק in שׁפט־צדק is not equivalent to בּצדק, but is the accus. of the object, as at Zac 8:16, decide justice, i.e., so that justice is the result of thy judicial act; cf. Knobel on Deu 1:16. ודּין is imper., do right to the miserable and the poor; cf. Psa 54:3 with Jer 22:16; Jer 5:28. That is a king of a right sort, who directs his high function as a judge, so as to be an advocate [procurator] for the helpless of his people.
Jamieson-Fausset-Brown Bible Commentary
Open . . . cause--Plead for those who cannot plead for themselves, as the orphan, stranger, &c. (compare Psa 72:12; Isa 1:17). appointed to destruction--who are otherwise ruined by their oppressors (compare Pro 29:14, Pro 29:16).
John Gill Bible Commentary
Open thy mouth for the dumb,.... Not who are naturally so, but who cannot speak in their own behalf, either through want of elocution, or knowledge of the laws; or who are bashful, timorous, and fearful, being overawed by the majesty of a court of judicature, or by their prosecutors; or who, as they have not a tongue, so not a purse, to speak for them, the fatherless and the widow; which latter has her name, in the Hebrew language, from dumbness. Here Lemuel's mother advises him to open his mouth freely, readily, boldly, and intrepidly, and plead for such persons. Even in the cause of all such as are appointed to destruction; whose destruction is resolved on by their accusers and prosecutors; and who are in danger of it, being charged with capital crimes; unless some persons of wisdom, power, and authority, interpose on their behalf. It may be rendered, "in the cause of all the children of change", or "passing away" (s); the children of the world, which passeth away with all things in it, as Kimchi; or orphans, whose help passeth away, as Jarchi; or rather strangers, as others, who pass from place to place and whose state and condition is liable to many changes who may be ignorant of the laws of the country where they are, and may stand in need of persons to plead for them. (s) "filiormn transitus", Montanus, Gejerus, Michaelis; "transeuntis, sub. seculi", Vatablus, so Ben Melech; "filiorum mutationis loci", Piscator; "filii mutationis, h. e. hujus mundi", Baynus.
Tyndale Open Study Notes
31:8-9 Rather than opening his mouth to drink wine (31:4-7), the king should speak up on behalf of the defenseless.
Proverbs 31:8
The Sayings for King Lemuel
7Let him drink and forget his poverty, and remember his misery no more. 8Open your mouth for those with no voice, for the cause of all the dispossessed. 9Open your mouth, judge righteously, and defend the cause of the poor and needy.
- Scripture
- Sermons
- Commentary
Call to Discipleship
By K.P. Yohannan2.8K47:14PRO 31:8MAT 19:14JAS 1:27
This sermon emphasizes the importance of reaching out to children in need through the Bridge of Hope program by Gospel for Asia. It highlights the impact of investing in children's lives, sharing stories of transformation and hope, and challenges listeners to consider supporting and praying for these children. The speaker urges the audience to align their lives with Christ's mission of love and compassion, calling for a deeper commitment to serving those in need.
Righteous Anger
By Shane Idleman89504:17PRO 31:8
This sermon emphasizes the call for the church to be powerful, not passive, standing up for righteousness in a fallen world. It addresses the importance of speaking out against societal injustices and upholding biblical truths, even if it means confronting difficult issues like abortion and same-sex marriage with righteous anger. The message urges pastors to be confrontational, challenging, and unafraid to proclaim the full counsel of God, including the need for repentance and adherence to His Word.
Just Preach the Gospel
By Peter Hammond13434:51GospelPRO 24:10PRO 31:8MAT 6:33ROM 13:1JAS 1:27JAS 4:17In this sermon, the preacher emphasizes the importance of standing firm in the Word of God during times of crisis. He references Proverbs 24:10-12, which speaks about the need for strength and delivering those in danger. The preacher urges believers to love their neighbors and intervene when they see injustice or harm. He also highlights the responsibility of teaching obedience to everything that Jesus has commanded, emphasizing the Great Commission to disciple all nations. The sermon concludes with the importance of complete submission to God and the role of education in fulfilling the Great Commission.
Part 1: Letter From Martin Luther to Pope Leo X
By Martin Luther0PRO 31:8MIC 6:8GAL 6:9EPH 5:111PE 3:15Martin Luther writes a letter to Pope Leo X, expressing his concerns about the corruption and immorality within the Roman Catholic Church, particularly the Court of Rome. Luther defends his actions of speaking out against the Church's practices, emphasizing his desire for truth and the welfare of the people of Christ. He acknowledges the need for reform and criticizes the abuse of power and authority within the Church, urging the Pope to address the issues and restore peace. Luther's letter reflects his commitment to standing up for what he believes is right, even in the face of opposition and persecution.
The Social Problem
By W.H. Griffith Thomas0PRO 14:31PRO 31:8ISA 1:17MIC 6:8MAT 5:9LUK 10:27GAL 6:21TI 5:8JAS 1:27W.H. Griffith Thomas emphasizes the clergyman's awareness of social ills and the moral responsibility to address them, highlighting the need for social reform and the implicit social program in the Gospel. He discusses the importance of individual evangelization through the Gospel and the distinction between personal regeneration and social regeneration. Thomas stresses the role of the Church in uplifting the material life of people while cautioning against identifying Christianity with specific social or economic reform schemes. He encourages clergy to join Christian Social Union, engage in temperance work, and support the Peace Movement for social reform.
From the Departure of the Jews From Babylon to Fadus the Roman Procurator
By Flavius Josephus0PRO 11:10PRO 21:15PRO 24:24PRO 28:12PRO 29:2PRO 29:27PRO 31:8ECC 3:8ECC 8:11Josephus recounts the tumultuous period following the assassination of Emperor Caius, where the senators deliberated on restoring democracy while the soldiers favored preserving the monarchy. Cherea, a key conspirator, played a crucial role in orchestrating Caius's downfall, leading to the restoration of liberty in Rome. The senators praised Cherea's bravery and honored him for his role in freeing the city from tyranny. Despite some dissent, Cherea ordered the execution of Caius's wife and daughter to prevent any remnants of the tyrant's family from causing further harm to the city.
The Cain (Canon) of Adamnan
By Adamnan of Iona0LEV 19:33DEU 27:19PSA 82:3PRO 31:8ISA 1:17ROM 12:10GAL 3:28EPH 5:251TI 5:8JAS 1:27Kuno Meyer's sermon focuses on the ancient Irish law treatise known as the Cain Adamnan, believed to be the first Irish law to protect women, children, and clergy from violence. The law was promulgated in 696/7 at the Synod of Birr and was attributed to Adamnan, who worked tirelessly to free women from bondage and establish their rights. The sermon delves into the detailed provisions of the law, including fines for various offenses against women, the role of guarantors, and the severe penalties for those who violate the law. Adamnan's Law is hailed as a significant step towards gender equality and protection of the vulnerable in ancient Irish society.
Before All Things and Above All Things
By St. Benedict of Nursia0PRO 31:8MAT 25:36MAT 25:40GAL 6:2PHP 2:4COL 3:231TH 5:14HEB 6:10JAS 5:141PE 4:10St. Benedict of Nursia emphasizes the importance of caring for the sick as if they were serving Christ Himself, quoting Matthew 25:36 and 25:40. He encourages the sick to consider their care as an honor to God and advises them to be patient and not make unnecessary demands on those serving them. The Abbess is instructed to ensure the sick are not neglected and to provide them with a special room and a God-fearing attendant. Special care is to be given to the sick, including the use of baths and, when necessary, meat for strength, with a gradual return to regular diet as they recover.
The Church Man in the World
By Walter S. Goode0PRO 31:8MIC 6:8MAT 5:13EPH 5:8COL 3:12Walter S. Goode delivers a powerful sermon urging men of the church to embrace their responsibility as the salt and light of the world, emphasizing the impact of their actions on others' perception of Christ and the church. He calls for purity in speech and life, strength in facing challenges without surrender, a commitment to justice as a form of true charity, and kindness towards all as a reflection of the common kinship among humanity. Goode highlights the urgent need for church men to address societal injustices and uplift the marginalized, echoing Christ's call to be beacons of light in a dark world.
"Kill Them!"
By Jill Briscoe0PSA 94:16PRO 31:8ISA 1:17MAT 5:10HEB 13:3Jill Briscoe delivers a powerful sermon on standing up against injustice and oppression, drawing parallels between the courage of Festo in speaking out against the cruel killings under Amin's regime and the persecution faced by Archbishop Luwum. Despite the threats and dangers, Festo bravely followed in Jesus' steps, preaching against the misuse of power and the atrocities being committed. The story unfolds with intense moments of fear, torture, and ultimately, the tragic death of Archbishop Luwum, shedding light on the harsh realities faced by those who stand up for truth and justice.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
8 Open thy mouth for the dumb, For the right of all the children of leaving; 9 Open thy mouth, judge righteously, And do right to the poor and needy. He is called dumb who suffers the infirmity of dumbness, as עוּר and פּסּח, Job 29:15, is he who suffers the infirmity of blindness or lameness, not here figuratively; at the same time, he who, on account of his youth, or on account of his ignorance, or from fear, cannot speak before the tribunal for himself (Fleischer). With ל the dat. commodi (lxx after Lagarde, μογιλάλῳ; Aquila, Symmachus, Theodotion, ἀλάλῳ; the Venet. after Gebhardt, βωβῷ) אל, of the object aimed at, interchanges, as e.g., Kg1 19:3; Kg2 7:7, אל־נפשׁם, for the preservation of their life, or for the sake of their life, for it is seldom that it introduces the object so purely as here. And that an infin. such as חלוף should stand as a subst. occurs proportionally seldomer in Heb. (Isa 4:4; Psa 22:7; cf. with ה of the artic., Num 4:12; Psa 66:9) than it does in Arab. בּני חלוף in the same way as בּני־עני, 5b, belongs to the Arab. complexion of this proverb, but without its being necessary to refer to the Arab. in order to fix the meaning of these two words. Hitzig explains after khalf, to come after, which further means "to have the disadvantage," in which Zckler follows him; but this verb in Arab. does not mean ὑστερεῖν (ὑστερεῖσθαι), we must explain "sons of him that remains behind," i.e., such as come not forward, but remain behind ('an) others. Mhlau goes further, and explains, with Schultens and Vaihinger: those destitute of defence, after (Arab.) khalafahu he is ranked next to him, and has become his representative - a use of the word foreign to the Heb. Still less is the rendering of Gesenius justified, "children of inheritance" = children left behind, after khallafa, to leave behind; and Luther, "for the cause of all who are left behind," by the phrase (Arab.) khallfany'an 'awnih, he has placed me behind his help, denied it to me, for the Kal of the verb cannot mean to abandon, to leave. And that בני חלוף means the opposers of the truth, or of the poor, or the litigious person, the quarrelsome, is perfectly inadmissible, since the Kal חלוף cannot be equivalent to (Arab.) khilaf, the inf. of the 3rd conj., and besides, the gen. after דּין always denotes those in whose favour, not those against whom it is passed; the latter is also valid against Ralbag's "sons of change," i.e., who say things different from what they think; and Ahron b. Josef's "sons of changing," viz., the truth into lies. We must abide by the meaning of the Heb. חלף, "to follow after, to change places, pass away." Accordingly, Fleischer understands by חלוף, the going away, the dying, viz., of parents, and translates: eorum qui parentibus orbati sunt. In another way Rashi reaches the same sense: orphans deprived of their helper. But the connection בני חלף requires that we make those who are intended themselves the subject of חלוף. Rightly Ewald, Bertheau, Kamphausen, compare Isa 2:18 (and Psa 90:5., this with questionable right), and understand by the sons of disappearance those whose inherited lot, whose proper fate, is to disappear, to die, to perish (Symmachus: πάντων υἱῶν ἀποιχομένων; Jerome: omnium filiorum qui pertranseunt). It is not men in general as children of frailty that are meant (Kimchi, Meri, Immanuel, Euchel, and others), after which the Venet. τῶν υἱῶν τοῦ μεταβάλλειν (i.e., those who must exchange this life for another), but such as are on the brink of the abyss. צדק in שׁפט־צדק is not equivalent to בּצדק, but is the accus. of the object, as at Zac 8:16, decide justice, i.e., so that justice is the result of thy judicial act; cf. Knobel on Deu 1:16. ודּין is imper., do right to the miserable and the poor; cf. Psa 54:3 with Jer 22:16; Jer 5:28. That is a king of a right sort, who directs his high function as a judge, so as to be an advocate [procurator] for the helpless of his people.
Jamieson-Fausset-Brown Bible Commentary
Open . . . cause--Plead for those who cannot plead for themselves, as the orphan, stranger, &c. (compare Psa 72:12; Isa 1:17). appointed to destruction--who are otherwise ruined by their oppressors (compare Pro 29:14, Pro 29:16).
John Gill Bible Commentary
Open thy mouth for the dumb,.... Not who are naturally so, but who cannot speak in their own behalf, either through want of elocution, or knowledge of the laws; or who are bashful, timorous, and fearful, being overawed by the majesty of a court of judicature, or by their prosecutors; or who, as they have not a tongue, so not a purse, to speak for them, the fatherless and the widow; which latter has her name, in the Hebrew language, from dumbness. Here Lemuel's mother advises him to open his mouth freely, readily, boldly, and intrepidly, and plead for such persons. Even in the cause of all such as are appointed to destruction; whose destruction is resolved on by their accusers and prosecutors; and who are in danger of it, being charged with capital crimes; unless some persons of wisdom, power, and authority, interpose on their behalf. It may be rendered, "in the cause of all the children of change", or "passing away" (s); the children of the world, which passeth away with all things in it, as Kimchi; or orphans, whose help passeth away, as Jarchi; or rather strangers, as others, who pass from place to place and whose state and condition is liable to many changes who may be ignorant of the laws of the country where they are, and may stand in need of persons to plead for them. (s) "filiormn transitus", Montanus, Gejerus, Michaelis; "transeuntis, sub. seculi", Vatablus, so Ben Melech; "filiorum mutationis loci", Piscator; "filii mutationis, h. e. hujus mundi", Baynus.
Tyndale Open Study Notes
31:8-9 Rather than opening his mouth to drink wine (31:4-7), the king should speak up on behalf of the defenseless.