Text -- Proverbs 31:1-30 (NET)

The Words of Lemuel

31:1 The words of King Lemuel, an oracle that his mother taught him: 31:2 O my son, O son of my womb, O son of my vows, 31:3 Do not give your strength to women, nor your ways to that which ruins kings. 31:4 It is not for kings, O Lemuel, it is not for kings to drink wine, or for rulers to crave strong drink, 31:5 lest they drink and forget what is decreed, and remove from all the poor their legal rights. 31:6 Give strong drink to the one who is perishing, and wine to those who are bitterly distressed; 31:7 let them drink and forget their poverty, and remember their misery no more. 31:8 Open your mouth on behalf of those unable to speak, for the legal rights of all the dying. 31:9 Open your mouth, judge in righteousness, and plead the cause of the poor and needy.

The Wife of Noble Character

31:10 Who can find a wife of noble character? For her value is far more than rubies. 31:11 The heart of her husband has confidence in her, and he has no lack of gain. 31:12 She brings him good and not evil all the days of her life. 31:13 She obtains wool and flax, and she is pleased to work with her hands. 31:14 She is like the merchant ships; she brings her food from afar. 31:15 She also gets up while it is still night, and provides food for her household and a portion to her female servants. 31:16 She considers a field and buys it; from her own income she plants a vineyard. 31:17 She begins her work vigorously, and she strengthens her arms. 31:18 She knows that her merchandise is good, and her lamp does not go out in the night. 31:19 Her hands take hold of the distaff, and her hands grasp the spindle. 31:20 She extends her hand to the poor, and reaches out her hand to the needy. 31:21 She is not afraid of the snow for her household, for all of her household are clothed with scarlet. 31:22 She makes for herself coverlets; her clothing is fine linen and purple. 31:23 Her husband is well-known in the city gate when he sits with the elders of the land. 31:24 She makes linen garments and sells them, and supplies the merchants with sashes. 31:25 She is clothed with strength and honor, and she can laugh at the time to come. 31:26 She opens her mouth with wisdom, and loving instruction is on her tongue. 31:27 She watches over the ways of her household, and does not eat the bread of idleness. 31:28 Her children rise up and call her blessed, her husband also praises her: 31:29 “Many daughters have done valiantly, but you surpass them all!” 31:30 Charm is deceitful and beauty is fleeting, but a woman who fears the Lord will be praised.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 31:1

Of Solomon, by the general consent both of Jewish and Christian writers; this name signifies one from God, or belonging to God, and such an one was Solomon eminently, being given by God to David and Bathsheba, as a pledge of his reconciliation to them after their repentance. Possibly his mother gave him this name to mind him of his great obligations to God, and of the justice of his devoting himself to God's service.

Wesley: Pro 31:2

A short speech, arguing her great passion for him; what words shall I take? What counsels shall I give thee? My heart is full, but where shall I begin? Of my womb - My son, not by adoption, but whom I bare in the womb, and therefore it is my duty to give thee admonitions, and thine to receive them.

Wesley: Pro 31:2

On whose behalf I have made many prayers and sacrifices, and solemn vows to God; whom I have, as far as in me lay, devoted to the work, and service, and glory of God.

Wesley: Pro 31:3

The vigour of thy mind and body.

Wesley: Pro 31:3

Thy conversation, repeated in other words.

Wesley: Pro 31:4

To excess.

Wesley: Pro 31:6

To faint; for such need a cordial.

Wesley: Pro 31:8

For such as cannot speak in their own cause, either through ignorance, or because of the dread of their more potent adversaries.

Wesley: Pro 31:8

Who, without such succour from the judges, are like to be utterly ruined.

Wesley: Pro 31:10

Here he lays down several qualifications of an excellent wife, which are delivered in alphabetical order, each verse beginning with a several letter of the Hebrew alphabet.

Wesley: Pro 31:11

He shall have no need to use indirect courses to get wealth.

Wesley: Pro 31:13

That she may find employment for her servants.

Wesley: Pro 31:13

She encourages them to work by her example; which was a common practice among princesses in those first ages. Not that it is the duty of kings and queens to use manual operations, but it is the duty of all persons, the greatest not excepted, to improve all their talents, and particularly their time, which is one of the noblest of them, to the service of that God to whom they must give an account, and to the good of that community to which they are related.

Wesley: Pro 31:14

By the sale of her home - spun commodities she purchases the choicest goods which come from far countries.

Wesley: Pro 31:15

Distributes all necessary provisions.

Wesley: Pro 31:16

Whether it be fit for her use.

Wesley: Pro 31:16

With the effects of her diligence.

Wesley: Pro 31:16

She improves the land to the best advantage.

Wesley: Pro 31:17

She uses great diligence and expedition in her employment; for which end, men in those times used to gird up their long and loose garments about their loins.

Wesley: Pro 31:17

Puts forth her utmost strength in her business.

Wesley: Pro 31:18

She finds great comfort in her labours.

Wesley: Pro 31:18

Which is not to be taken strictly, but only signifies her unwearied care and industry.

Wesley: Pro 31:19

By her own example she provokes her servants to labour. And although in these latter and more delicate times, such mean employments are grown out of fashion among great persons, yet they were not so in former ages, neither in other countries, nor in this land; whence all women unmarried unto this day are called in the language of our law, Spinsters.

Wesley: Pro 31:21

Of any injuries of the weather.

Wesley: Pro 31:21

She hath provided enough, not only for their necessity, but also for their delight and ornament.

Wesley: Pro 31:22

For the furniture of her house.

Wesley: Pro 31:22

Which was agreeable to her high quality.

Wesley: Pro 31:23

Observed and respected, not only for his own worth, but for his wife's sake.

Wesley: Pro 31:23

In counsel or judgment.

Wesley: Pro 31:24

Curiously wrought of linen, and gold, or other precious materials.

Wesley: Pro 31:25

Strength of mind, magnanimity, courage, activity.

Wesley: Pro 31:25

Her ornament and glory.

Wesley: Pro 31:25

She lives in constant tranquillity of mind, from a just confidence in God's gracious providence.

Wesley: Pro 31:26

She is neither sullenly silent, nor full of impertinent talk, but speaks discreetly and piously, as occasion offers.

Wesley: Pro 31:26

Her speeches are guided by wisdom and grace, and not by inordinate passions. And this practice is called a law in her tongue, because it is constant and customary, and proceeds from an inward and powerful principle of true wisdom.

Wesley: Pro 31:27

She diligently observes the management of her domestick business, and the whole carriage of her children and servants.

Wesley: Pro 31:30

Comeliness, which commonly gives women favour with those who behold them.

Wesley: Pro 31:30

It gives a false representation of the person, being often a cover to a deformed soul; it does not give a man that satisfaction, which at first he promised to himself from it; and it is soon lost, not only by death, but by many diseases and contingencies.

JFB: Pro 31:1

(Pro. 31:1-31)

On the title of this, the sixth part of the book, see Introduction.

JFB: Pro 31:1

(See on Pro 30:1).

JFB: Pro 31:2

That is, What shall I say? Repetitions denote earnestness.

JFB: Pro 31:2

As our phrase, "my own son," a term of special affection.

JFB: Pro 31:2

As one dedicated to God; so the word "Lemuel" may mean.

JFB: Pro 31:3-9

Succinct but solemn warnings against vices to which kings are peculiarly tempted, as carnal pleasures and oppressive and unrighteous government are used to sustain sensual indulgence.

JFB: Pro 31:3-9

Mental and bodily resources for health and comfort.

JFB: Pro 31:3-9

Or course of life.

JFB: Pro 31:3-9

Literally, "to the destroying of kings," avoid destructive pleasures (compare Pro 5:9; Pro 7:22, Pro 7:27; Hos 4:11).

JFB: Pro 31:4-5

Stimulants enfeeble reason, pervert the heart, and do not suit rulers, who need clear and steady minds, and well-governed affections (compare Pro 20:1; Pro 22:29).

JFB: Pro 31:4-5

They give unrighteous decisions against the poor.

JFB: Pro 31:6-7

The proper use of such drinks is to restore tone to feeble bodies and depressed minds (compare Psa 104:15).

JFB: Pro 31:8-9

Plead for those who cannot plead for themselves, as the orphan, stranger, &c. (compare Psa 72:12; Isa 1:17).

JFB: Pro 31:8-9

Who are otherwise ruined by their oppressors (compare Pro 29:14, Pro 29:16).|| 17295||1||22||0||This exquisite picture of a truly lovely wife is conceived and drawn in accordance with the customs of Eastern nations, but its moral teachings suit all climes. In Hebrew the verses begin with the letters of the Hebrew alphabet in order (compare Introduction to Poetical Books).

JFB: Pro 31:8-9

The question implies that such are rare, though not entirely wanting (compare Pro 18:22; Pro 19:14).

JFB: Pro 31:8-9

Literally, "of strength," that is, moral courage (compare Pro 12:4; Rth 3:11).

JFB: Pro 31:8-9

(compare Pro 3:15).

JFB: Pro 31:11

He relies on her prudence and skill.

JFB: Pro 31:11

Does not lack profit or gain, especially, that obtained by the risk of war.

JFB: Pro 31:12

Contribute good to him.

JFB: Pro 31:13-14

Ancient women of rank thus wrought with their hands; and such, indeed, were the customs of Western women a few centuries since. In the East also, the fabrics were articles of merchandise.

JFB: Pro 31:15

She diligently attends to expending as well as gathering wealth;

JFB: Pro 31:16

And hence has means to purchase property.

JFB: Pro 31:17-18

To energy she adds a watchfulness in bargains, and a protracted and painful industry. The last clause may figuratively denote that her prosperity (compare Pro 24:20) is not short lived.

JFB: Pro 31:19

No work, however mean, if honest, is disdained.

JFB: Pro 31:20

Industry enables her to be charitable.

JFB: Pro 31:21

Or, "purple," by reason of the dyes used, the best fabrics; as a matter of taste also; the color suits cold.

JFB: Pro 31:22

Or, "coverlets," that is, for beds.

JFB: Pro 31:22

Or, "linen" (compare Exo 26:1; Exo 27:9)

JFB: Pro 31:22

That is, the most costly goods.

JFB: Pro 31:23

(compare Pro 22:22). His domestic comfort promotes his advancement in public dignity.

JFB: Pro 31:24

Or, "linen shirts," or the material for them.

JFB: Pro 31:24

Were often costly and highly valued (2Sa 18:11).

JFB: Pro 31:24

Or, "giveth as a present" or "to sell."

JFB: Pro 31:25

Strong and beautiful is her clothing; or, figuratively, for moral character, vigorous and honorable.

JFB: Pro 31:25

In confidence of certain maintenance.

JFB: Pro 31:26

Her conversation is wise and gentle.

JFB: Pro 31:27

(Compare 1Ti 5:14; Tit 2:5). She adds to her example a wise management of those under her control.

JFB: Pro 31:28

She is honored by those who best know her.

JFB: Pro 31:29

The words are those of her husband, praising her.

JFB: Pro 31:29

(Compare Pro 31:10).

JFB: Pro 31:30

Or, "Grace" of personal manner.

JFB: Pro 31:30

Of face, or form (compare Pro 11:22). True piety alone commands permanent respect and affection (1Pe 3:3).

Clarke: Pro 31:1

The words of King Lemuel - דברי למואל מכך dibrey lemuel melech , "The words to Muel the king."So the Syriac; and so I think it should be read, the ל lamed being the article or preposition

But who is Muel or Lemuel? Solomon, according to general opinion; and the mother here mentioned, Bath-sheba. I cannot receive these sayings; fo

1.    Whoever this was, he appears to have been the first-born of his mother: called here emphatically בר בטני bar bitni , the son of my womb; which is not likely to be true of Solomon, as his mother had been the wife of Uriah, and possibly had borne that rough and faithful soldier some children

2.    It is intimated here that this son had come by a lawful marriage: hence בר נדרי bar nedarai , the son of my vow, her matrimonial covenant; for so it is most natural to understand the words. But is there any proper sense in which we can say that this was correct in reference to David, Bath-sheba and Solomon? For although the son born in adultery died, it is by no means likely that Bath-sheba made any particular vows relative to Solomon; for of her piety, so much vaunted of by some writers, we yet want the proofs

But, however this may be, there is no evidence whatever that Muel or Lemuel means Solomon; the chapter seems, to be much later than his time, and the several Chaldaisms which occur in the very opening of it are no mean proof of this. If Agur was not the author of it, it may be considered as another supplement to the book of Proverbs. Most certainly Solomon did not write it

Clarke: Pro 31:1

The prophecy that his mother taught him - משא massa may here signify the oracle; the subject that came by Divine inspiration; see on Pro 30:1 (note). From this and some other circumstances it is probable that both these chapters were written by the same author. Houbigant thinks that Massa here is the name of a place; and, therefore, translates, "The words of Lemuel, king of Massa, with which his mother instructed him."

Clarke: Pro 31:2

What, my son? - The Chaldee בר bar is used twice in this verse, instead of the Hebrew בן ben , son. This verse is very elliptical; and commentators, according to their different tastes, have inserted words, indeed some of them a whole sentence, to make up the sense. Perhaps Coverdale has hit the sense as nearly as any other: "These are the wordes of Kynge Lemuel; and the lesson that his mother taughte him. My sonne, thou son of my body, O my deare beloved sonne!

Clarke: Pro 31:2

The son of my vows? - A child born after vows made for offsprings is called the child of a person’ s vows.

Clarke: Pro 31:3

Give not thy strength - Do not waste thy substance on women

In such intercourse the strength of body, soul and substance is destroyed

Such connections are those which destroy kings, מלכין melachin , the Chaldee termination instead of the Hebrew.

Clarke: Pro 31:4

It is not for kings - to drink wine - An intemperate man is ill fit to hold the reins of government.

Clarke: Pro 31:5

Lest they drink, and forget the law - When they should be administering justice, they are found incapable of it; or, if they go into the judgment-seat, may pervert justice.

Clarke: Pro 31:6

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 note on Psa 104:15.

Clarke: Pro 31:8

Open thy mouth for the dumb - For such accused persons as have no counsellors, and cannot plead for themselves

Clarke: Pro 31:8

Are appointed to destruction - בני חלוף beney chaloph , variously translated, children of passage - indigent travelers; children of desolation - those who have no possessions, or orphans. I believe it either signifies those who are strangers, and are travelling from place to place, or those who are ready to perish in consequence of want or oppression.

Clarke: Pro 31:10

Who can find a virtuous woman? - This and the following verses are acrostic, each beginning with a consecutive letter of the Hebrew alphabet: Pro 31:10, א aleph ; Pro 31:11, ב beth ; Pro 31:12, ג gimel ; and so on to the end of the chapter, the last verse of which has the letter ת tau . From this to the end of the chapter we have the character of a woman of genuine worth laid down; first, in general, Pro 31:10-12; secondly, in its particular or component parts, verses 13-29; and, thirdly, the summing up of the character, Pro 31:30, Pro 31:31

I. Her general character

1. She is a virtuous wo man - a woman of power and strength. אשת חיל esheth chayil , a strong or virtuous wife, full of mental energy

2. She is invaluable; her price is far above rubies - no quantity of precious stones can be equal to her worth.

Clarke: Pro 31:11

The heart of her husband -

3. She is an unspotted wife. The heart of her husband doth safely trust in her - he knows she will take care that a proper provision is made for his household, and will not waste any thing. He has no need for spoil - he is not obliged to go out on predatory excursions, to provide for his family, at the expense of the neighboring tribes.

Clarke: Pro 31:12

She will do him good -

4. She has her husband’ s happiness in view constantly. She recompenses all his kindness to her in beneficent acts. For kind words she returns kind deeds

1.    Her good is unmixed; she will do him good. and not evil

2    Her good is not capricious; it is constant and permanent, while she and her husband live. His heart safely trusts in her, for she will do him good all the days of her life. This is her general character.

Clarke: Pro 31:13

She seeketh wood and flax, and worketh willingly, etc. -

II. This is the second part of her character, giving the particulars of which it is composed

1. She did not buy ready woven cloth: she procured the raw material, if wool, most probably from her own flocks; if flax, most probably from her own fields

2. Here she manufactured; for she worketh willingly with her hands. And all her labor is a cheerful service; her will, her heart, is in it

It needs no arguments to prove that women, even of the highest ranks, among the Greeks, Romans, and Israelites, worked with their hands at every kind of occupation necessary for the support of the family. This kind of employment was not peculiar to the virtuous woman in the text.

Clarke: Pro 31:14

She is like the merchants’ ships -

3. She acts like merchants. If she buy any thing for her household, she sells sufficient of her own manufactures to pay for it; if she imports, she exports: and she sends articles of her own manufacturing or produce to distant countries; she traffics with the neighboring tribes.

Clarke: Pro 31:15

She riseth also while it is yet night -

4. She is an economist of time; and when the nights are long, and the days short, her family not only spend a part of the evening after sunset in domestic labor, but they all arise before daylight, and prepare the day’ s food, that they may not have their labor interrupted. To those who are going to the fields, and to the flocks, she gives the food necessary for the day: טרף teref , prey, a term taken from hunting, the object of which was, the supplying their natural wants: hence applied to daily food. See notes on Pro 30:8. And to the women who are to be employed within she gives חק chok , the task - the kind of work they are to do, the materials out of which they are to form it, and the quantity she expects from each. Thus all the servants are settled: their food, work, and tasks appointed. Every thing is done orderly.

Clarke: Pro 31:16

She considereth a field and buyeth it -

5. She provides for the growing wants of her family. More land will shortly be needed, for the family is growing up; and having seen a field contiguous to her own, which was on sale, she estimates its worth, and purchases it a good bargain; and she pays for it by the fruit of her own industry

6. She does not restrict herself to the bare necessaries of life; she is able to procure some of its comforts. She plants a vineyard, that she may have wine for a beverage, for medicine, and for sacrifice. This also is procured of her own labor. Whatever goes out brings its worth in; and barter, not buying, is her chief mode of traffic.

Clarke: Pro 31:17

She girdeth her loins with strength -

7. She takes care of her own health and strength, not only by means of useful labor, but by healthy exercise. She avoids what might enervate her body, or soften her mind - she is ever active, and girt ready for every necessary exercise. Her loins are firm, and her arms strong.

Clarke: Pro 31:18

She perceiveth that her merchandise is good -

8. She takes care to manufacture the best articles of the kind, and to lay on a reasonable price that she may secure a ready sale. Her goods are in high repute, and she knows she can sell as much as she can make. And she finds that while she pleases her customers, she increases her own profits

9. She is watchful and careful. Her candle - her lamp, burns all night, which is of great advantage in case of sudden alarms; and in the times and places where there were so many banditti, this was a very necessary family regulation. Perhaps some works were carried on during the night, those employed sleeping in the daytime. Thus labor never stood still; whilst some slept, others worked. This was no unusual thing in ancient times; and it prevails now; but alas! little children are often thus employed to help to support their indigent parents, and to fill the coffers of their unfeeling taskmasters.

Clarke: Pro 31:19

She layeth her hands to the spindle -

10. She gives an example of skill and industry to her household. She takes the distaff, that on which the wool or flax was rolled; and the spindle, that by twisting of which she twisted the thread with the right hand, while she held the distaff in the guard of the left arm, and drew down the thread with the fingers of the left hand. Allowing that spindle and distaff are proper translations of כישור kishor , and פלך pelech , this was their use, and the way in which they were used. The spindle and distaff are the most ancient of all the instruments used for spinning, or making thread. The spinning-wheel superseded them in these countries; but still they were in considerable use till spinning machinery superseded both them and the spinning-wheels in general.

Clarke: Pro 31:20

She stretcheth out her hand to the poor -

11. She is truly charitable. She knows that in every portion of a man’ s gain God requires a lot for the poor; and if this is not given, God’ s blessing is not in the rest. And she is not contented to give common alms. While with one hand ( יד yad ) she relieves the general poor, with both hands ( ידיה yadeyha ) she gives to the needy, לעני leaney , to the afflicted poor.

Clarke: Pro 31:21

She is not afraid of the snow -

12. She is not anxious relative to the health and comfort of her family in the winter season, having provided clothes sufficient for each in the cold weather, in addition to those which they wore in the warm season

Clarke: Pro 31:21

For all her household are clothed with scarlet - Not scarlet, for the color can avail nothing in keeping off the cold; nor would it be a proper color for the bogs and dirt of winter. But שנים shanim , from שנה shanah , to iterate, to double, signifies not only scarlet, so called from being twice or doubly dyed, but also double garments, not only the ordinary coat but the surtout or great-coat also, or a cloak to cover all. But most probably double garments, or twofold to what they were accustomed to wear, are here intended. If the general clothing be intended, scarlet cannot be the meaning, nor did our translators entirely rely on it; and therefore put double garments, the true meaning, in the margin, from which it cannot be too speedily transferred to the text. The Vulgate has "duplicibus."And my old MS. very properly, Alle forsoth hir hoomli men, ben clothid with double. And Coverdale, with equal propriety, "For all hir householde folkes are duble clothed."But if her husband and children alone are referred to, scarlet, which in the general meaning of the term, may be proper enough; as even in these countries of ours, scarlet, as being a lively bright color, is used in the winter dresses.

Clarke: Pro 31:22

She maketh herself coverings of tapestry -

13. She is not regardless either of her own person, or of the decent, proper appearance of her presses and wardrobe. She has coverings or carpeting for her guests to sit upon; she has also tapestry, מרבדים marbaddim , either tapestry, carpeting, or quilted work for her beds; and her own clothing is שש shesh , fine flax, or linen cloth, and purple; probably for a cloak or mantle. The fine linen or cotton cloth of Egypt is probably intended. I have often seen it wrapping the bodies of mummies; it is something like our coarse calico. The purple was supposed to have been dyed by a precious liquor obtained from the pinna magna, a large shellfish, of the muscle kind, found on the coast of the Mediterranean Sea. I have seen some of them nearly two feet in length. But it is a doubt whether any such liquor was ever obtained from this or any other fish; and the story itself is invented merely to hide the secret, the proper method of dying purple; which was kept so well that it certainly died with the ancients.

Clarke: Pro 31:23

Her husband is known in the gates -

14. She is a loving wife, and feels for the respectability and honor of her husband. He is an elder among his people, and he sits as a magistrate in the gate. He is respected not only on account of the neatness and cleanliness of his person and dress, but because he is the husband of a woman who is justly held in universal esteem. And her complete management of household affairs gives him full leisure to devote himself to the civil interests of the community.

Clarke: Pro 31:24

She maketh fine linen, and selleth it -

15. She is here remarkable for carrying on a traffic of splendid and ornamental dresses, or habits, as she is, Pro 31:13, for "a coarser manufacture,"The סדון sidon is supposed to come from the Arabic; and to signify a kind of loose inner garment, shirt, chemise, or fine muslin covering. Some of these are so exceedingly fine, like the abrooam, that when spread on the grass, they are scarcely discernible. Some such garments as these are still worn by ladies in India and in China, and are so thin and transparent, that every part of the body may be seen through them. I have many representations of persons clothed in this way before me both of the Chinese, the Hindoo, and the Malabar ladies. Probably this eminent Jewish matron had such articles manufactured in her own house. She dealt also in girdles. These are still a very general and very expensive article of dress. I have seen them made of silk, and highly ornamented with gold and silver thread, worked into flowers and various curious devices. The loose Eastern robe is confined by these; and the word may also take in the shawl of the turban, which is often superb and costly. It is properly the girdle for the head. As these were generally woven, the consumption was great; and an able artist must have had a good trade

The Arabic gives a remarkable translation of this verse: "She maketh towels, (or tablecloths), and sells them to the inhabitants of Basra, (a city in Mesopotamia), and fine linens, and sells them to the Canaanites."My old MS. Bible has, Sandel sche made and sold, and a litil girdil sche toke to Chanane. Perhaps לכנעני lakkenaani , for the merchant, may stand here for לכנענים lakkenaanim , the Canaanites.

Clarke: Pro 31:26

Strength and honor are her clothing -

16. All the articles manufactured by herself or under her care have a double perfection

1.    They are strong

2.    They are elegant

Strength and honor are her clothing; and on account of this she shall rejoice in time to come; she shall never have occasion to blush for any thing she has made, for any thing she or hers have worn, or for any thing she has sold. Besides, she has so conducted herself that she has reason to expect that the hand of the Lord shall be still with her, and shall keep her from evil that it may not grieve her.

Clarke: Pro 31:26

She openeth her mouth with wisdom -

17. He comes now to the moral management of her family

1.    She is wise and intelligent; she has not neglected the cultivation of her mind

2.    She is amiable in her carriage, full of good nature, well tempered, and conciliating in her manners and address

Clarke: Pro 31:26

In her tongue is the law of kindness - This is the most distinguishing excellence of this woman. There are very few of those who are called managing women who are not lords over their husbands, tyrants over their servants, and insolent among their neighbors. But this woman, with all her eminence and excellence, was of a meek and quiet spirit. Blessed woman!

Clarke: Pro 31:27

She looketh well to the ways of her household -

18. She is a moral manager: she takes care that all shall behave themselves well; that none of them shall keep bad company or contract vicious habits. A religious industry, or an industrious religion, is the law of her house. She can instruct them in religion, as well as she can teach them in their labor. In her house, diligence in business, and fervency of spirit, serving the Lord, go hand in hand

Clarke: Pro 31:27

And eateth not the bread of idleness -

19. She knows that idleness leads to vice; and therefore every one has his work, and every one has his proper food. That they may work well, they are fed well; and every one, at least, earns the bread that he eats - eateth not the bread of idleness.

Clarke: Pro 31:28

Her children arise up, and call her blessed -

20. She considers a good education next to Divine influence; and she knows also that if she train up a child in the way he should go, when he is old he will not depart from it

1.    Her children are well bred; they rise up and pay due respect

2.    They are taught the fear of the lord, and obedience to his testimonies; therefore they call her blessed. So they are of a decent, orderly, respectable, religious behavior

3.    Her husband is so satisfied with her conduct towards himself, his household, his business, and their children, that he praiseth her. He shows himself sensible of her excellence, and encourages her, in her work, by the commendations he bestows.

Clarke: Pro 31:29

Many daughters have done virtuously - This is undoubtedly the speech of the husband, giving testimony to the excellence of his wife: "Her husband also, and he praiseth her, saying, ‘ many daughters,’ women, ‘ have done virtuously,’ with due propriety as wives, mistresses, and mothers; ‘ but Thou,’ my incomparable wife, ‘ excellent them all;’ ואת עלית על כלנה veath alith al cullanah , but Thou hast ascended above the whole of them - thou hast carried every duty, every virtue, and every qualification and excellency, to a higher perfection, than any of whom we have ever read or heard."And let the reader seriously consider the above particulars, as specified under the different heads and subdivisions; and he will be probably of the same mind. But high as the character of this Jewish matron stands in the preceding description, I can say that I have met at least her equal, in a daughter of the Rev. Dr. Samuel Annesly, the wife of Samuel Wesley, sen., rector of Epworth in Lincolnshire, and mother of the late extraordinary brothers, John and Charles Wesley. I am constrained to add this testimony, after having traced her from her birth to her death, through all the relations that a woman can bear upon earth. Her Christianity gave to her virtues and excellences a heightening, which the Jewish matron could not possess. Besides, she was a woman of great learning and information, and of a depth of mind, and reach of thought, seldom to be found among the daughters of Eve, and not often among the sons of Adam.

Clarke: Pro 31:30

Favor is deceitful, and beauty is vain, etc. -

III. Here is the summing up of the character

1. Favour, חן chen , grace of manner may be deceitful, many a fair appearance of this kind is put on, assumed for certain secular or more unworthy purposes; it is learned by painful drilling in polished seminaries, and, being the effect of mere physical discipline, it continues while the restraint lasts; but it is שקר sheker , a lie, a mere semblance, an outward varnish. It is not the effect of internal moral regulation; it is an outside, at which the inside murmurs; and which, because not ingenuous, is a burden to itself

2. Beauty, היפי haiyophi , elegance of shape, symmetry of features, dignity of mien, and beauty of countenance, are all הבל hebel , vanity; sickness impairs them, suffering deranges them, and death destroys them

3. "But a woman that feareth the Lord,"that possesses true religion, has that grace that harmonizes the soul, that purifies and refines all the tempers and passions, and that ornament of beauty, a meek and quiet mind, which in the sight of God is of great price: -

She shall be praised - This is the lasting grace, the unfading beauty.

Defender: Pro 31:1

Since there was no king of either Judah or Israel named Lemuel, and since it is very unlikely that this chapter could refer to the king of one of the pagan nations around the children of Israel, it seems probable that Lemuel (meaning "belonging to God") is simply another name - or title - for King Solomon."

Defender: Pro 31:7

At first this advice seems to contradict such prohibitions as in Pro 23:31. However, it is obvious in context that the advice is given in irony to those who have drifted so far from God as to be "appointed to destruction" anyway (Pro 31:8)."

Defender: Pro 31:10

The twenty-two verses describing the virtuous woman (Proverbs 31:10-31) comprise an acrostic, with each successive verse beginning with the appropriate letter of the twenty-two letters of the Hebrew alphabet.

Defender: Pro 31:10

The adjective "virtuous" (Hebrew chagil) is only translated "virtuous" when describing women (Rth 3:11; Pro 12:4). The word much more commonly means "strength," or "power." The woman of this chapter is not merely virtuous in morals, but is a woman of great strength of character and physical energy."

TSK: Pro 31:1

the prophecy : Pro 30:1

his : Pro 1:8, Pro 6:20; 2Ti 1:5, 2Ti 3:15

TSK: Pro 31:2

the son of my womb : Isa 49:15

the son of my vows : 1Sa 1:11, 1Sa 1:28

TSK: Pro 31:3

strength : Pro 5:9-11, Pro 7:26, Pro 7:27; Hos 4:11

to that : Deu 17:17; Neh 13:26

TSK: Pro 31:4

Lev 10:9, Lev 10:10; 1Ki 20:12, 1Ki 20:16-20; Est 3:15; Ecc 10:17; Isa 28:7, Isa 28:8; Dan 5:2-4; Hos 4:11, Hos 4:12, Hos 7:3-5; Hab 2:5; Mar 6:21-28

TSK: Pro 31:5

pervert : Heb. alter

any of the afflicted : Heb. all the sons of affliction, Hab 2:5

TSK: Pro 31:6

strong : Psa 104:15; 1Ti 5:23

of heavy hearts : Heb. bitter of soul, 1Sa 1:10, 1Sa 30:6; 2Ki 4:27 *marg.

TSK: Pro 31:7

Eph 5:18

TSK: Pro 31:8

Open : Pro 24:7, Pro 24:11, Pro 24:12; 1Sa 19:4-7, 1Sa 20:32, 1Sa 22:14, 1Sa 22:15; Est 4:13-16; Job 29:9, Job 29:17; Psa 82:3, Psa 82:4; Jer 26:16-19, Jer 26:24, Jer 38:7-10; Joh 7:51

such : etc. Heb. the sons of destruction, Psa 79:11 *marg.

TSK: Pro 31:9

Pro 16:12, Pro 20:8; Lev 19:15; Deu 1:16, Deu 16:18-20; 2Sa 8:15; Psa 58:1, Psa 58:2; Psa 72:1, Psa 72:2; Job 29:12, Job 29:15, Job 29:16; Isa 1:17, Isa 1:23, Isa 11:4, Isa 32:1, Isa 32:2; Jer 5:28; Jer 22:3, Jer 22:15, Jer 22:16, Jer 23:5; Dan 4:27; Amo 5:11, Amo 5:12; Zec 7:9, Zec 9:9; Joh 7:24; Heb 1:9; Rev 19:11

TSK: Pro 31:10

Who : This is the commencement of an alphabetical poem, each verse beginning consecutively with a letter of the Hebrew alphabet; in which we are presented with an admirable picture of a good wife, according to the primitive manners of the East.

can : Pro 12:4, Pro 18:22, Pro 19:14; Rth 3:11; Ecc 7:28; Son 6:8, Son 6:9; Eph 5:25-33

her : Pro 3:15, Pro 8:11, Pro 20:15

TSK: Pro 31:11

2Ki 4:9, 2Ki 4:10, 2Ki 4:22, 2Ki 4:23; 1Pe 3:1-7

TSK: Pro 31:12

1Sa 25:18-22, 1Sa 25:26, 1Sa 25:27

TSK: Pro 31:13

worketh : Gen 18:6-8, Gen 24:13, Gen 24:14, Gen 24:18-20, Gen 29:9, Gen 29:10; Exo 2:16; Rth 2:2, Rth 2:3, Rth 2:23; Isa 3:16-24, Isa 32:9-11; Act 9:39, Act 9:40; 1Th 4:11; 2Th 3:10-12; 1Ti 5:10, 1Ti 5:14; Tit 2:5

TSK: Pro 31:14

Pro 31:24; 1Ki 9:26-28; 2Ch 9:10; Ezek. 27:3-36

TSK: Pro 31:15

riseth : Jos 3:1; 2Ch 36:15; Psa 119:147, Psa 119:148; Ecc 9:10; Mar 1:35; Rom 12:11

and giveth : Mat 24:25; Luk 12:42

TSK: Pro 31:16

considereth : Jos 15:18; Son 8:12; Mat 13:44

buyeth : Heb. taketh

TSK: Pro 31:17

girdeth : 1Ki 18:46; 2Ki 4:29; Job 38:3; Luk 12:35; Eph 6:10, Eph 6:14; 1Pe 1:13

strengtheneth : Gen 49:24; Isa 44:12; Hos 7:15

TSK: Pro 31:18

perceiveth : Heb. tasteth

her candle : Gen 31:40; Psa 127:2; Mat 25:3-10; 1Th 2:9; 2Th 3:7-9

TSK: Pro 31:19

She takes the spindle in her right hand, by twisting which she twists the thread; while she holds the distaff, on which the wool or flax is rolled, in the guard of the left arm, and draws down the thread with the fingers of the left hand.

Exo 35:25, Exo 35:26

TSK: Pro 31:20

She stretcheth : Heb. She spreadeth, Pro 1:24; Rom 10:21

she reacheth : Pro 19:17, Pro 22:9; Job 31:16-20; Psa 41:1, Psa 112:9; Ecc 11:1, Ecc 11:2; Mar 14:7; Act 9:39-41, Act 20:34, Act 20:35; Eph 4:28; Heb 13:16

TSK: Pro 31:21

afraid : Pro 25:20

scarlet : or, double garments, Gen 45:22

TSK: Pro 31:22

coverings : Pro 7:16

clothing : Gen 41:42 *marg. Est 5:1, Est 8:15; Psa 45:13, Psa 45:14; Eze 16:10-13; 1Pe 3:3

silk : Shesh , rather fine linen, or cotton. (See note on Exo 39:27.) Sadin , rendered ""fine linen,""Pro 31:24, is probably the same as the Arabic sidn , and sudl , a veil, or an inner covering of fine muslin.

TSK: Pro 31:23

husband : Pro 12:4

in the : Pro 24:7; Deu 16:18, Deu 21:19; Rth 4:1; Job 29:7

TSK: Pro 31:24

Pro 31:13, Pro 31:19; 1Ki 10:28; Eze 27:16; Luk 16:19

TSK: Pro 31:25

Strength : Job 29:14, Job 40:10; Psa 132:9, Psa 132:16; Isa 61:10; Rom 13:14; Eph 4:24; 1Ti 2:10; 1Pe 5:5, 1Pe 5:6

and she : Psa 97:11, Psa 97:12; Isa 65:13, Isa 65:14; Mat 25:20, Mat 25:21

TSK: Pro 31:26

openeth : Pro 31:8, Pro 31:9; Jdg 13:23; 1Sa 25:24-31; 2Sa 20:16-22; 2Ki 22:15-20; Est 4:4; Est 5:8, Est 7:3-6, Est 8:3-6; Luk 1:38, Luk 1:42-56; Act 18:26; Eph 4:29; Col 4:5

in her : Pro 12:18, Pro 16:24, Pro 25:15; Gen 24:18-20; Son 2:14, Son 4:11; Mal 2:6; Act 6:15; 1Pe 3:1, 1Pe 3:4, 1Pe 3:5, 1Pe 3:8, 1Pe 3:9

TSK: Pro 31:27

Pro 14:1; 1Th 4:11; 2Th 3:6; 1Ti 5:10; Tit 2:4

TSK: Pro 31:28

children : Pro 31:1; 1Ki 2:19; Psa 116:16; 2Ti 1:5, 2Ti 3:15-17

her husband : Son 7:1-9; Isa 62:4, Isa 62:5 *marg.

TSK: Pro 31:29

done virtuously : or, gotten riches

thou : Son 6:8, Son 6:9; Eph 5:27

TSK: Pro 31:30

Favour : Pro 6:25, Pro 11:22; 2Sa 14:25; Est 1:11, Est 1:12; Eze 16:15; Jam 1:11; 1Pe 1:24

a woman : Pro 1:7, Pro 8:13; Exo 1:17-21; Psa 147:11; Luk 1:6, Luk 1:46-50; 1Pe 3:4, 1Pe 3:5

she : Ecc 7:18, Ecc 12:13; Rom 2:29; 1Co 4:5; 1Pe 1:7, 1Pe 3:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Pro 31:1

That his mother taught him - Compare Pro 1:8; Pro 6:20. If we refer the chapter to Israelite authorship, we may remember the honor paid to the wisdom of Miriam, Deborah, and Huldah; if it was the honor paid to an Edomite or an Arabian, we may think of the Queen of Sheba, whose love of Wisdom led her to sit at the feet of the son of David.

Barnes: Pro 31:2

The repetitions are emphatic; expressive of anxious love.

Son of my vows - Like Samuel, and Samson, the child often asked for in prayer, the prayer ratified by a vow of dedication. The name Lemuel (literally "for God,"consecrated to Him) may be the expression of that dedication; and the warning against indulging in wine Pro 31:4 shows that it had something of the Nazarite or Rechabite idea in it.

Barnes: Pro 31:3

To that which destroyeth - The temptations of the harem were then, as now, the curse of all Eastern kingdoms.

Barnes: Pro 31:4

Some read: "nor for princes to say, Where is strong drink?"The "strong drink"Pro 20:1 was distilled from barley, or honey, or dates.

Barnes: Pro 31:6

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.

Barnes: Pro 31:8

In contrast with the two besetting sins of Eastern monarchs stands their one great duty, to give help to those who had no other helper.

Such as are appointed to destruction - literally, "children of bereavement,"with the sense, either, as in the text, of those "destined to be bereaved of life or goods,"or of "bereaved or fatherless children."

Barnes: Pro 31:10

See the introduction to Proverbs.

Rubies - Better, pearls. See the Pro 3:15 note.

Barnes: Pro 31:11

No need of spoil - Better, no lack of gain, lack of honest gain.

Barnes: Pro 31:13

Worketh willingly with her hands - Or, worketh with willing hands. The stress laid upon the industrial habits of Israelite matrons may perhaps belong to a time when, as under the monarchy of Judah, those habits were passing away.

Barnes: Pro 31:14

The comparison points to the enlarged commerce of the Israelites consequent on their contact with the Phoenicians under David and Solomon; compare Pro 31:24.

Barnes: Pro 31:15

A portion to her maidens - The daily task assigned to each at the same time as the daily food. Compare Pro 30:8; Exo 5:14.

Barnes: Pro 31:16

The verse points to a large sphere of feminine activity, strikingly in contrast with the degradation to which woman in the East has now fallen.

Barnes: Pro 31:20

The industry is not selfish, but bears the fruit of an open-handed charity.

Barnes: Pro 31:21

Scarlet - Probably some well-known articles of dress, at once conspicuous for their color, or, as some think, for their double texture and warmth.

Barnes: Pro 31:22

Silk - Better, fine linen, the byssus of Egypt.

Barnes: Pro 31:23

The industry of the wife leaves the husband free to take his place among the elders that sit in councils.

Barnes: Pro 31:24

Fine linen - Not the same word as in Pro 31:22 note; it describes a made-up garment Isa 3:23.

Merchant - literally, "Canaanite,"i. e., the Phoenician merchant.

Barnes: Pro 31:25

Shall rejoice in time to come - Better, rejoiceth over the time to come; i. e., looks forward to the future, not with anxious care, but with confident gladness.

Barnes: Pro 31:26

Law of kindness - The words which come from the lips of the true wife are as a law giving guidance and instruction to those that hear them; but the law is not proclaimed in its sterner aspects, but as one in which "mercy tempers justice,"and love, the fulfilling of the law, is seen to be the source from which it springs.

Barnes: Pro 31:29

The words of praise which the husband Pro 31:28 is supposed to have addressed to the ideal wife.

Virtuously - The Hebrew word has primarily (like "virtus") the idea of "strength,"but is used with various shades of meaning. Here (as in Pro 12:4; Rth 3:11) the strength is that of character stedfast in goodness. In other passages (e. g., Gen 34:29; Psa 49:10) it has the sense of "riches,"and is so taken here by the Septuagint and Vulgate, see also the marginal rendering.

Barnes: Pro 31:30

The last lesson of the book is the same as the first. The fear of the Lord is the condition of all womanly, as well as of all manly, excellence.

\brdrb \brdrs \brdrw30 \brsp20

Poole: Pro 31:1

Of king Lemuel i.e. of Solomon, by the general consent both of Jewish and Christian writers; to whom this name doth very fitly agree, for it signifies one of or from God , or belonging to God ; and such a one was Solomon eminently, being given by God to David and Bathsheba, as a pledge of his reconciliation to them after their repentance; of whom it is expressly said that the Lord loved him , 2Sa 12:24 , and who was by God himself appointed to succeed David in the kingdom. Possibly his mother gave this name to mind him of his great obligations to God, and of the justice and necessity of his devoting himself unto God’ s service and glory.

The prophecy so called, either,

1. More especially, because she did either by natural sagacity, or by Divine inspiration, foresee Solomon’ s danger, and what sins he was most likely to be either inclined or tempted to commit; and therefore thought fit to give him these precautions, Or,

2. More generally, as all godly discourses or counsels are called prophecies; of which see on Pro 30:1 , and elsewhere.

His mother Bathsheba, who having truly repented of her adultery, did not only avoid it in herself for the future, but seriously endeavoured to prevent that and such-like sins in others, and especially in Solomon, whom the remembrance of her sin might possibly provoke to an imitation of her example. But when she gave him these instructions is but matter of conjecture. Probably it was either,

1. When she first discerned his inclinations to those sins of which she here warns him, to which she saw he was like to have many and strong provocations. Or,

2. After he was made king, and had more plainly discovered his proneness to these excesses, although he had not yet broken forth into those scandalous enormities into which he afterwards fell.

Poole: Pro 31:2

What? a short speech, arguing her great passion for him; what dost thou do? or, what words shall I take? what counsels shall I give thee? My heart is full, I must give it vent; but where shall I begin?

The son of my womb my son, not by adoption, but whom I bare in my womb, and brought forth with great pain, and brought up with tender care; and therefore it is my duty to give thee admonitions, and thine to receive them; and what I speak is from sincere and fervent affection to thee, which I trust thou wilt not despise.

The son of my vows on whose behalf I have made many prayers, and sacrifices, and solemn vows to God; whom I have, as far as in me lay, devoted to the work, and service, and glory of God.

Poole: Pro 31:3

Thy strength the rigour of thy mind and body, which is greatly impaired by inordinate lusts, as all physicians agree, and frequent experience showeth.

Thy ways thy conversation or course of life.

To that which destroyeth kings the same thing repeated in other words, as is very usual in these books; to the immoderate love of women, which is most destructive to kings and kingdoms, as was well known to Solomon by the example of his father David, and by many other sad instances left upon record in all histories.

Poole: Pro 31:4

To drink wine to wit, to drunkenness or excess, as the next verse explains it.

Poole: Pro 31:5

Forget the law the laws of God, by which they are to govern themselves and their kingdoms.

Pervert the judgment of any of the afflicted; which may easily be done by a drunken judge, because drunkenness deprives a man of the use of reason; by which alone men can distinguish between right and wrong, and withal stirs up those passions which incline him both to precipitation and partiality.

Poole: Pro 31:6

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.

Poole: Pro 31:7

For wine, moderately used, allayeth men’ s cares and fears, and cheereth their spirits, Psa 104:15 .

Poole: Pro 31:8

Open thy mouth speak freely and impartially, as becomes a king and judge to do, for the dumb; for such as cannot speak in their own cause, either through ignorance and infirmity, or because of the dread of their more potent adversaries, or of the majesty of the king sitting in judgment.

Such as are appointed to destruction who without such succour from the judge are like to be utterly ruined, whom therefore both justice and charity oblige thee to preserve.

Poole: Pro 31:10

A virtuous woman whom he may take to wife. Such a person is hardly to be found. Compare Ecc 7:28 . And here he lays down several characters or qualifications of an excellent wife, which are here delivered in alphabetical order, each verse beginning with a several and the succeeding letter of the Hebrew alphabet; which method is used in some, and but in a few places of Scripture, to oblige us to the more diligent consideration and careful remembrance of them, as things of more than ordinary importance. And such this matter is, partly because the good or bad education even of private families, which depends much upon the mother’ s qualifications, hath a mighty influence upon the welfare or misery of commonwealths; and partly because the right education of royal families is in itself a very public blessing, and therefore it is the interest and happiness of whole kingdoms that their kings should have virtuous and pious wives.

Poole: Pro 31:11

Doth safely trust in her for the prudent and faithful management of all his domestic affairs, which are committed to her care.

So that he shall have no need of spoil the sense is either,

1. He shall want no necessary provisions for his family, which are sometimes called spoil, or prey, as below, Pro 31:15 Psa 111:5 Luk 11:22 . Or,

2. He shall not need to use indirect and unlawful courses to get wealth, by cheating or oppressing his subjects or others, as princes have oft done to maintain the luxury of their wives, and as Solomon himself afterwards did, of which see on 1Ki 12:4,10,11 , because all shall be abundantly supplied to him by her providence.

Poole: Pro 31:12

She will improve, and not waste his estate.

Poole: Pro 31:13

She seeketh wool and flax that she may find employment for her servants, and not suffer them to spend all their time unprofitably in ease and idleness.

Worketh willingly with her hands she encourageth them to work by her example; which was a common practice among princesses in those first and purest ages of the world. Not that it is the duty of kings and queens to use manual or mechanical operations, but that it is the duty of all persons, the greatest not excepted, to improve all their talents, and particularly their time, which is one of the noblest of them, one way or other to the service of that God to whom they must give an account, and to the good of that community to which they are related and obliged.

Poole: Pro 31:14

By the sale of her homespun commodities she purchaseth the choicest goods which come from far countries.

Poole: Pro 31:15

While it is yet night early in the morning, to redeem thee.

Giveth meat distributeth all her necessary provisions.

A portion either,

1. Of work, which she allots to them. Or rather,

2. Of provisions for them; for so this word is used, Gen 47:22 Lev 10:13,14 Pr 30:8 , and no where, to my remembrance, of an allotment of work. And so this clause agrees best with the former, expressing the same thing in other words, according to the manner.

Poole: Pro 31:16

She considereth a field whether it be fit for her use, and of a reasonable price, and how she may purchase it. This excludes the rashness, as her proceeding to

buy it excludes the inconstancy, which is oft incident to that sex.

With the fruit of her hands with the effects of her diligence,

she planteth a vineyard she improveth the land to the best advantage.

Poole: Pro 31:17

She girdeth her loins with strength she useth great diligence and expedition in her employment; for which end men in those times used to gird up their long and loose garments about their loins.

Strengtheneth her arms putteth forth her utmost strength in her business.

Poole: Pro 31:18

She perceiveth that her merchandise is good she finds great comfort and good success in her labours.

Her candle goeth not out by night; which is not to be taken strictly but only signifies her unwearied care and industry, which is oft expressed by labouring day and night , or continually .

Poole: Pro 31:19

By her own example she provoketh her servants to labour. And although in these later and more delicate and luxurious times, such mean employments are grown out of fashion among great persons, yet they were not so in former ages, neither in other countries, nor in this land; whence all women unmarried are to this day called in the language of our law spinsters .

Poole: Pro 31:20

To relieve their necessities Her designs are generous and noble; for she labours not only to supply her own and her household necessities, or to support her own state, much less to feed her pride and luxury, but that she may have wherewith to supply the wants of others who crave or need her assistance; which also procures God’ s blessing upon her husband, and children, and whole family, to whom, by this means, she brings both honour and advantage.

Poole: Pro 31:21

She is not afraid of the snow or of any injuries of the weather.

All her household are clothed with scarlet she hath provided enough, not only for their necessity and defence against cold and other inconveniences, which is here supposed, but also for their delight and ornament; so that not only herself, and husband, and children, but some of the better rank of her servants, wear scarlet; which was more cheap and familiar in those times and countries than now it is with us. Or, as it is rendered in our margin, and by divers others, are clothed with double garments , which is necessary and customary in cold seasons.

Poole: Pro 31:22

Coverings of tapestry for the furniture of her house.

Silk and purple which was very agreeable to her high quality, though it doth not justify that luxury in attire which is now usual among persons of far lower ranks, both for wealth and dignity.

Poole: Pro 31:23

Known observed and respected, not only for his own worth, but for his wife’ s sake; not only for those rich ornaments which by her care and diligence she provides for him, which others of his brethren, by reason of their wives’ sloth or luxury, are not able to procure, but also for his wisdom in choosing, and his happiness in enjoying, so excellent a wife, by whose prudent care, in the management of his domestic concerns, he hath perfect freedom wholly to attend upon public affairs.

Sitteth among the elders of the land in counsel or judgment.

Poole: Pro 31:24

Curiously wrought of linen, and gold, or other precious materials, Jer 13:1 Dan 10:5 , which in those parts were used both by men, 2Sa 20:8 , and by women, Isa 3:24 Son 7:1 .

Poole: Pro 31:25

Strength not strength of body, which is no ornament of that sex, save only as she preserves her health and strength by sobriety and exercise, which other men waste by intemperance and idleness; but strength of mind, magnanimity, courage, resolution, activity.

Honour either,

1. Her prudent, and pious, and amiable behaviour, in which true honour principally consists. Or,

2. That good name and honourable esteem which she hath gained amongst all that know her by her virtuous disposition and carnage.

Her clothing these, and not her rich garments mentioned before, are her great ornament and glory.

She shall rejoice in thee to come: the sense is either,

1. In her old age she reaps the comfort and benefit of her youthful labours, Or rather,

2. She lives in constant tranquillity of mind, and a confident and cheerful expectation of all future events, how calamitous soever, partly because she hath laid in provisions for a rainy day, and chiefly because she hath the comfortable remembrance of a well-spent life, and, which follows thereupon, a just confidence in God’ s gracious providence and promises made to such persons.

Poole: Pro 31:26

She openeth her mouth with wisdom she is neither sullenly silent, nor full of vain and impertinent talk, as many women are, but speaks directly and piously, as occasion offereth itself.

In her tongue is the law of kindness her speeches are not froward and provoking, as those of foolish women frequently are, but most obliging and amiable, as being guided by wisdom and grace, and not by inordinate lusts and passions. And this practice is called

a law in her tongue because it is constant and customary, and proceeds from an inward and powerful principle of true wisdom, which in a manner necessitates and constrains her to discourse like herself, so that in a moral sense she cannot speak otherwise, unless she offer violence to herself, or the nature of the thing require sharp and severe expressions.

Poole: Pro 31:27

She looketh well to the ways of her household she diligently observeth the management and progress of her domestic business, and the whole carriage and conversation of her children and servants; whereby also he intimates that she spends not her thee in gadding abroad to other houses, and idle discourses about the concerns of other persons, as the manner of many women is, but is wholly intent upon her own house and proper business.

Eateth not the bread of idleness that which is got by idleness, or without labour.

Poole: Pro 31:28

Her children whose testimony is the more considerable, because they have been constant eye-witnesses of her whole carriage, and therefore must have seen her misdemeanours, if there had been any, as well as her virtues.

Arise up either,

1. In token of reverence to her, which agrees not to the following clause, wherein the same phrase is understood concerning her husband. Or rather,

2. That they may seriously and industriously apply themselves to the work of setting forth her praises, as this phrase is used, Gen 37:25 Exo 2:17 , and oft elsewhere. For sitting being commonly the posture of idleness, men that set about any work are said to rise in order thereunto.

Call her blessed both for her own excellency, and for many happy fruits which they have gathered from her wise and godly education.

He praiseth her in the following words.

Poole: Pro 31:29

Daughters daughters of men, i.e. women, so called also Gen 34:1 Eze 30:18 .

Thou excellest them all: he esteems it but just that his praises should bear proportion to her real and manifold perfections.

Poole: Pro 31:30

Favour comeliness; or, as the next clause explains it, beauty, which commonly gives women favour or acceptation with those who behold them. These are the words either,

1. Of her husband, continuing to praise her. Or,

2. Of Bathsheba, giving the sum of what she had said in few words.

Is deceitful partly, because it gives a false representation of the person, being ofttimes a cover to a most deformed soul, and to many evil and hateful qualities; partly, because it doth not give a man that content and satisfaction which at first view he promised to himself from it; and partly, because it is soon lost, not only by death, but by many diseases and contingencies.

That feareth the Lord which character is here mentioned either,

1. As the crown of all her perfections. Or,

2. As a key to understand the foregoing passage of that wisdom, and fidelity, and diligence, which proceeded from or is accompanied with the fear of God.

PBC: Pro 31:8

See Philpot: OPENING THE MOUTH FOR THE DUMB Pr 31:8

Haydock: Pro 31:1

Lamuel. This name signifies, God with him; and is supposed to be one of the names of Solomon. (Challoner) ---

Grotius would explain it of Ezechias. But why should we abandon the tradition of both Jews and Christians? ---

Mother; Bethsabee, who it seems was inspired, unless she received these maxims from Nathan. Solomon always speaks of her with the utmost respect, as a prudent mother may have the greatest influence over the tender minds of her children, chap. i. 8., and xxiii. 25.

Haydock: Pro 31:2

Vows. She seems unable to express her concern for him when he first mounted the throne, and shewed her the greatest reverence, 3 Kings ii. 19.

Haydock: Pro 31:3

Women. This would destroy thy health, and tend to impoverish the kingdom. ---

Kings, by injustice and ambition. (Calmet)

Haydock: Pro 31:4

Give. Septuagint, "Do all with counsel. By advice drink wine. Lords are inclined to anger; let them not drink wine." (Haydock) ---

Solomon took this advice, Ecclesiastes ii. 3.

Haydock: Pro 31:5

Poor. Solon condemned to death, at Athens, the prince who should get drunk; and the Areopagites excluded from their assembly a judge who had dined in a tavern. (Laertius 1.; Atheneus xiii. 2.)

Haydock: Pro 31:6

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.

Haydock: Pro 31:7

More. Not that intoxication is permitted even to them.

Haydock: Pro 31:8

Pass through life, or the country. (Calmet) ---

Septuagint, "Open thy mouth and judge righteously. Render justice to the poor and weak." (Haydock) ---

Doctrine is best received by those who are more ready to hear than to speak. (Worthington)

Haydock: Pro 31:10

Who. The following verses are in alphabetical order. They contain a grand eulogy of Bethsabee, who repented, or of a perfect matron. (Calmet) ---

Such are rare, though they may be found. (Worthington) ---

Valiant; industrious. ---

Price. Formerly people bought their wives. (Calmet) ---

Is. Hebrew, "is far above riches (Protestants; Haydock) or pearls," Lamentations iv. 7.

Haydock: Pro 31:11

Spoils, taken in war. His wife will supply all necessaries, ver. 21.

Haydock: Pro 31:13

Hands, with skill and industry, (Calmet) or "willingness." (Hebrew) (Menochius) ---

Ladies of the highest quality formerly employed themselves in this manner, like Penelope. Alexander, Augustus, and Charlemagne wore garments, which their sisters or wives had wrought. (Curtius 5.) (Suetonius 64.) (Eginhard.)

Haydock: Pro 31:14

Bread; all that is used for meat and drink. Septuagint, "riches." Grabe, "livelihood:" Greek: Bion. (Haydock)

Haydock: Pro 31:15

Night, or early in the morning, as soon as the night was over; de nocte. Hebrew, "while it is yet night." (Haydock) ---

Extreme vigilance is required of those who direct others. "The master must be first up, and last in bed." (Cato v.)

Haydock: Pro 31:16

Considered. This conduct is suggested by prudence. (Calmet) ---

Cato (Rust. 2.) says, "Do not go only once round the field," &c.

Haydock: Pro 31:17

Arm; working, and making others obey.

Haydock: Pro 31:18

Night, during a great part of which she will work.

Haydock: Pro 31:19

Strong things, "becoming" (Septuagint) her station. (Calmet) ---

Spindle. She purposes and begins well, trusting in God for perfection and a reward. (Worthington)

Haydock: Pro 31:21

Domestics. Hebrew, "house is clothed in purple," which may be understood of the domestics, though it seems more probably to refer to her husband and children.

Haydock: Pro 31:22

Tapestry, for the beds and floor. ---

Linens, or cotton; byssus, Exodus xxv. 4.

Haydock: Pro 31:23

Gates. Chaldean, "provinces." The rich were chosen for judges. (Calmet)

Haydock: Pro 31:24

The Chanaanite, the merchant; for Chanaanite, in Hebrew, signifies a merchant. (Challoner) ---

The Phœnicians travelled into all countries. Traffic was not then deemed a discredit, even to kings. ---

Girdles were worn both by men and women, and were very costly, insomuch that (Calmet) the kings of Persia assigned cities to furnish their wives with them. (Atheneus i. in Antylla.) ---

They who practise and teach the law may be said to buy and sell. (Worthington)

Haydock: Pro 31:25

Clothing: it is very beautiful, or wisdom and virtue surround her. ---

Day. She fears not death, (Calmet) or future distress of hunger, &c. (Jansenius)

Haydock: Pro 31:26

Tongue. She is ever bent on doing good. (Haydock) ---

Very different from many of her sex, who are taken up with vanity and complaints. (Calmet)

Haydock: Pro 31:27

Idle, out of a sense of duty, and not though avarice.

Haydock: Pro 31:28

Her. They were best able to judge of her merit.

Haydock: Pro 31:30

Lord. Hitherto natural qualifications appear: but to these the Christian matron must add sincere piety: and thus Solomon completes the character of his mother, (Calmet) who had given him such excellent instructions, or of any accomplished woman. Outward beauty soon (Haydock) decays; but the fear of God is more deserving of praise. (Worthington)

Gill: Pro 31:1

The words of King Lemuel,.... Not what were spoken by him, but what were spoken to him; or declaring what his mother said, as what follows shows; of this king we have no account elsewhere under this name. Grotius thinks that King Hezekiah, whose mother Abijah, the daughter of Zechariah, whom he supposes to be a wise man, from whom she had learned much, instructed her son in the following manner; but gives no other reason for this conjecture but that this chapter follows the collection of proverbs made by the men of Hezekiah; but they are expressly said to be Solomon's, and the words of Agur more immediately follow them; and besides Hezekiah does not appear ever to be addicted to the vices this prince was; much more probable is the conjecture of Bishop Patrick, that he was a prince of another country, perhaps in Chaldea, since a Chaldee word is three times used in his mother's address to him, and another word in a Chaldee termination; and he supposes his mother to be a Jewish lady, that taught her son the lessons herein contained. But the general sense of Jewish and Christian writers is, that Solomon himself is meant; whose name Lemuel is either a corruption of his name Solomon, a fond pretty name his mother Bathsheba gave him when young, and he thought fit to write it just as his mother spoke it; as mothers often do give such broken names to their children in fond affection to them: or it was another name of his, as it appears he had more than one; it signifies "to God", one that was devoted to him, as he was by his parents and by himself; or one that belonged to God, was his, as Solomon was; he was beloved of God, and therefore called Jedidiah, 2Sa 12:24; one to whom God was a father, and he a son to him; and he was chosen and appointed by him to succeed his father David in the kingdom, 2Sa 7:13. Hillerus ^a makes the word to signify "over against God", or "before the face of the first", or of God and was a type of the "angel of faces", or of God's presence, Isa 63:9;

the prophecy that his mother taught him; either in his youth, or when he was come to the throne; to whom she had access, and with whom she used freedom; and particularly when she saw he was inclined unto, or going into, the vices she cautions him against. Her instruction is called a "prophecy", because she delivered it on a foresight of the sins her son would be tempted with, and liable to fall into; and this foresight was either through her natural sagacity, or under a spirit of prophecy; or rather it is so called, because any wise saying, or doctrine of moment and importance, and especially if it was by divine inspiration, was so called; see Pro 30:1; as Solomon tells us what his father David taught him, so here what his mother Bathsheba instructed him in; and it would have been well if he had taken the advice she gave him, and he gave to his son; see Pro 4:3.

Gill: Pro 31:2

What, my son?.... What shall I call thee? though thou art a king, can I address thee in more suitable language, or use a more endearing appellative than this, and what follows? permit me, thy mother, to speak unto thee as my son: and what shall I say to thee? I want words, I want wisdom; O that I knew what to say to thee, that would be proper and profitable; or what is it I am about to say to thee? things of the greatest moment and importance, and therefore listen to me; and so the manner of speaking is designed to excite attention: or what shall I ask of thee? no part of thy kingdom, or any share in the government of it; only this favour, to avoid the sins unbecoming a prince, and to do the duty of a king, later mentioned. The Targum and Syriac version represent her as exclaiming, reproving, and threatening; as, Alas my son! is this the life thou designest to live, to give up thyself to wine and women? fie upon it, my son, is this becoming thy birth, education, and dignity? is this the fruit of all the pains I have taken in bringing thee up? consider the unbecoming part thou art acting;

and what, the son of my womb? whom I bore in sorrow, brought forth in pain, and took so much care and trouble to bring up in a religious way, and form for usefulness in church and state? not an adopted son, but my own flesh and blood; and therefore what I say must be thought to proceed from pure affection to thee, and solely for thy good; see Isa 49:15;

and what, the son of my vows? whom I asked of God, and promised to give up to him again, and did; for which reason she might call him Lemuel, as Hannah called her son Samuel, for a like reason, 1Sa 1:28; a son for whom she had put up many prayers, for his temporal and spiritual good; and on whose account she had made many vows, promises, and resolutions, that she would do so and so, should she be so happy as to bring him into the world, and bring him up to man's estate, and see him settled on the throne of Israel.

Gill: Pro 31:3

Give not thy strength unto women,.... Strength of body, which is weakened by an excessive use of venery ^b with a multiplicity of women; see, Pro 5:9; and strength of mind, reason, and wisdom, which is impaired by conversation with such persons; whereby time is consumed and lost, which should be spent in the improvement of knowledge: or "thy riches", as the Septuagint and Arabic versions, thy substance, which harlots devour, and who bring a man to a piece of bread, as the prodigal was, Pro 6:26; and even drain the coffers of kings and princes;

nor thy ways to that which destroyeth kings; do not give thy mind to take such courses, and pursue such ways and methods, as bring ruin on kings and kingdoms, as conversation with harlots does; see Pro 7:26. Some think the design of this advice is to warn against any ambitious views of enlarging his dominions by invading neighbouring countries, and making war with neighbouring kings, to the ruin of them; but the former sense seems best. The Targum is,

"nor thy ways to the daughters of kings.''

Solomon was given to women, who proved very pernicious to him, 1Ki 11:1. Some render it, "which destroyeth counsel" ^c; for whoredom weakens the mind as well as the body.

Gill: Pro 31:4

It is not for kings, O Lemuel,.... It is not fit for them, it is very unbecoming them; it is dishonourable to them, to such as Lemuel was, or was likely to be; or far be it from kings, let no such thing be do ne by them, nor by thee;

it is not for kings to drink wine; nor for princes strong drink; it is lawful for kings to drink wine in a moderate manner, and for princes, counsellors, and judges, to drink strong drink; meaning not such as is made of malt, which in those times was not used; but of honey, dates, pomegranates, and such like things; but then it was very unbecoming for either of them to drink any of these to excess; it is very disgraceful to any man to drink immoderately, to make a beast of himself, and much more a king or judge, who, of all men, ought to be grave and sober; both that they may perform their office well, and maintain the grandeur and dignity of it, which otherwise would become useless and despicable, yea, pernicious, as follows. Solomon, notwithstanding this advice, gave himself unto wine as well as women, Ecc 2:3. The Targum is,

"take care of kings, O Lemuel, of kings who drink wine, and of princes that drink strong drink.''

So the Syriac version, keep no company with them, nor follow their example; see Ecc 10:17; The last clause may be rendered, "nor for princes to say, where is strong drink" ^d? where is it to be had? where is the best? as drunkards do; which is according to the marginal reading; but the "Cetib", or writing, is או, "or" ^e; but some render it as a noun, "the desire of strong drink" ^f: it does not become princes to covet it.

Gill: Pro 31:5

Lest they drink, and forget the law,.... The law of God by Moses, which the kings of Israel were obliged to write a copy of, and read over daily, to imprint it on their minds, that they might never forget it, but always govern according to it, Deu 17:18; or the law of their ancestors, or what was made by themselves, which through intemperance may be forgotten; for this sin stupefies the mind and hurts the memory, and makes men forgetful;

and pervert the judgment of any of the afflicted; a king on the throne, or a judge on the bench, drunk, must be very unfit for his office; since he must be incapable of attending to the cause before him, of taking in the true state of the case; and, as he forgets the law, which is his rule of judgment, so he will mistake the point in debate, and put one thing for another; and "change" ^g and alter, as the word signifies, the judgment of the afflicted and injured person, and give the cause against him which should be for him; and therefore it is of great consequence that kings and judges should he sober. A certain woman, being undeservedly condemned by Philip king of Macedon, when drunk, said,

"I would appeal to Philip, but it shall be when he is sober;''

which aroused him; and, more diligently examining the cause, he gave, a more righteous sentence ^h.

Gill: Pro 31:6

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 Rth 1:20; now wine to such is very exhilarating and cheering; see Jdg 9:13.

Gill: Pro 31:7

Let him drink, and forget his poverty,.... Which has been very pressing upon him, and afflicting to him; let him drink till he is cheerful, and forgets that he is a poor man; however, so far forgets as not to be troubled about it, and have any anxious thoughts how he must have food and raiment ^k;

and remember his misery no more; the anguish of his mind because of his straitened circumstances; or "his labour" ^l, as it may be rendered; so the Septuagint and Arabic versions, the labour of his body, the pains he takes to get a little food for himself and family. The Targum is,

"and remember his torn garments no more;''

his rags, a part of his poverty. Such virtue wine may have for the present to dispel care, than which it is said nothing can be better ^m; and to induce a forgetfulness of misery, poverty, and of other troubles. So the mixed wine Helena gave to Telemachus, called Nepenthe, which when drunk, had such an effect as to remove sorrow, and to bring on forgetfulness of past evils ⁿ; and of which Diodorus Siculus ^o and Pliny ^p speak as of such use. The ancients used to call Bacchus, the god of wine, the son of forgetfulness; but Plutarch ^q thought he should rather be called the father of it. Some, by those that are "ready to perish", understand condemned malefactors, just going to die; and think the Jewish practice of giving wine mingled with myrrh or frankincense, or a stupefying potion to such that they might not be sensible of their misery ^r, such as the Jews are supposed to otter to Christ, Mar 15:23; is grounded upon this passage; but the sense given is best: the whole may be applied in a spiritual manner to such persons who see themselves in a "perishing", state and condition; whose consciences are loaded with guilt, whose souls are filled with a sense of wrath, have a sight of sin, but not of a Saviour; behold a broken, cursing, damning law, the flaming sword of justice turning every way, but no righteousness to answer for them, no peace, no pardon, no stoning sacrifice but look upon themselves lost and undone: and so of "heavy hearts"; have a spirit of heaviness in them, a heaviness upon their spirits: a load of guilt on them too heavy to bear, so that they cannot look up: or are "bitter in soul"; sin is made bitter to them, and they weep bitterly for it: now to such persons "wine", in a spiritual sense, should be given; the Gospel, which is as the best wine, that, goes down sweetly, should be preached unto them; they should be told of the love of God and Christ to poor sinners, which is better than wine; and the blessings of grace should be set before them, as peace, pardon, righteousness, and eternal life, by Christ, the milk and wine to be had without money and without price; of these they should drink, or participate of, by faith, freely, largely, and to full satisfaction; by means of which they will "forget" their spiritual "poverty", and consider themselves as possessed of the riches of grace, as rich in faith, and heirs of a kingdom; and so remember no more their miserable estate by nature, and the anguish of their souls in the view of that; unless it be to magnify and adore the riches of God's grace in their deliverance.

Gill: Pro 31:8

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.

Gill: Pro 31:9

Open thy mouth, judge righteously,.... Having heard the cause, pronounce a righteous sentence; deliver it freely and impartially, with all readiness and boldness, not caring for the censures of wicked and unjust men;

and plead the cause of the poor and needy; who are oppressed by the rich, cannot plead for themselves, nor fee others to plead for them; do thou do it freely and faithfully. Thus as Lemuel's mother cautions him against women and wine, she advises him to do the duties of his office in administering impartial justice to all, and particularly in being the advocate and judge of the indigent and distressed.

Gill: Pro 31:10

Who can find a virtuous woman,.... This part of the chapter is disjoined from the rest in the Septuagint and Arabic versions; and Huetius ^t thinks it is a composition of some other person, and not Lemuel's mother, whose words he supposes end at Pro 31:9; but it is generally thought that what follows to the end of the chapter is a continuance of her words, in which she describes a person as a fit wife for her son. Some think that Bathsheba gave the materials, the sum and substance of this beautiful description, to Solomon; who put it in the artificial form it is, each verse beginning with a letter of the Hebrew alphabet in order till the whole is gone through; though rather it seems to be a composition of Solomon's, describing the character and virtues of his mother Bathsheba. But, be this as it will, the description is drawn up to such a pitch, and wrote in such strong lines, as cannot agree with any of the daughters of fallen Adam, literally understood; not with Bathsheba, the mother of Solomon; nor with the Virgin Mary, as the Papists, who, they fancy, was immaculate and sinless, of which there is no proof; nor indeed with any other; for though some parts of the description may meet in some, and others in others, yet not all in one; wherefore the mystical and spiritual sense of the whole must be sought after. Some by the "virtuous woman" understand the sensitive soul, subject to the understanding and reason, as Gersom; others the Scriptures, as Lyra, which lead to virtue, contain much riches in them, far above rubies; in which men may safely confide as the rule of their faith and practice; and will do them good, and not evil, continually. Others, "Wisdom", who in the beginning of this book is represented as a woman making provision for her household, and said to be more precious than rubies; and is to be understood of Christ; which I should have readily given into, but that this virtuous woman is said to have a husband, Pro 31:11; which cannot agree with Christ, who is himself the husband of his church and people, which church of his, I think, is here meant; nor is this a novel sense of the passage, but what is given by many of the ancient Christian writers, as Ambrose, Bede, and others; and whoever compares Pro 31:28, with Son 6:8, will easily see the agreement; and will be led to observe that Solomon wrote both, and had a view to one and the same person, the church of Christ, who is often represented by a "woman", Isa 54:1; a woman grown and marriageable, as the Gospel church may be truly said to be, in comparison of the Jewish church, which was the church in infancy; a woman actually married to Christ; a woman fruitful, bringing forth many children to him; a woman beautiful, especially in his eyes, with whom she is the fairest among women; a woman, the weaker vessel, unable to do anything without him, yet everything through him: a "virtuous" one, inviolably chaste in her love and affection to Christ, her husband; steadfast in her adherence, to him by faith, as her Lord and Saviour; incorrupt in doctrine, sincere and spiritual in worship, retaining the purity of discipline, and holiness of life; and holding the mystery of faith in a pure conscience: or a "woman of strength" ^u, valour, and courage, as the word signifies, when used of men, 1Sa 16:18; The church is militant, has many enemies, and these powerful and mighty, as well as cunning and crafty; yet, with all their power and policy, cannot overcome her; the gates of hell cannot prevail against her; she engages with them all, and is more than a conqueror over them; she is of great spiritual strength, which she, has from Christ, to fight the Lord's battles, to withstand every enemy, to exercise grace, and do every good work; and all her true members persevere to the end: or a "woman of riches" ^w; that gets wealth and, riches by her wisdom and prudence, so Aben Ezra; a woman of fortune, as is commonly said: such is the church of Christ, through his unsearchable riches communicated to her; riches of grace she now possesses, and riches of glory she is entitled to. But "who can find" such an one? there is but one to be found ^x; though there are many particular churches, there is but one church of the firstborn, consisting of God's elect, of which Christ is the head and husband, Son 6:9; and there is but one that could find her: even her surety, Saviour, and Redeemer; compare with this Rev 5:3. This supposes her lost, as she was in Adam; Christ's seeking of her, as he did in redemption, and does in effectual calling; and who perfectly knows her, and all her members, and where they are; and whom he finds out, and bestows on them the blessings of grace and goodness;

for her price is far above rubies; showing the value Christ her husband puts upon her, the esteem she is had in by him; who reckons her as his portion and inheritance; as preferable to the purest gold, and choicest silver; as his peculiar treasure; as his jewels, and more valuable than the most precious stones: this appears by his undertaking for her; by doing and suffering what he has on her account; the price he has paid for her is far above rubies; she is bought with a price, but not with corruptible things, as silver and gold, but with the precious blood of Christ; the ransom price paid for her is himself, who is more precious than rubies, and all the things that can be desired, 1Pe 1:18.

Gill: Pro 31:11

The heart of her husband doth safely trust in her,.... Christ her Maker is her husband, who has asked her in marriage, and has betrothed her to himself in righteousness; and of whose chaste love, and inviolable attachment to him, he is fully satisfied, as well as of her fidelity in keeping what he commits unto her; he trusts her with his Gospel and ordinances, which she faithfully retains and observes; and with his children born in her, who are nursed up at her side, to whom she gives the breasts of ordinances, bears them on her sides, and dandles them on her knees, as a tender and careful mother does, Isa 60:4;

so that he shall have no need of spoil; he shall never want any; by means of the word preached in her, prey and spoil shall be taken out of the hands of the mighty, and he shall divide the spoil with them; or have souls snatched out of the hands of Satan, and translated into his kingdom, Isa 53:12. The Septuagint version understands it of the virtuous woman, and not of her husband; "such an one as she shall not want good spoils"; now, prey or spoil sometimes signifies food, as in Psa 111:5; and so Jarchi interprets it here; and then the sense is, she shall not want spiritual provisions; she shall have plenty of them from her husband, who reposes such confidence in her; or shall not want excellent treasures, as the Arabic version, which also understands it of her; such are the word and ordinances, and particularly precious promises, which are more rejoicing than a great spoil, Psa 119:162; and so Ambrose interprets ^y it of the church, who needs no spoils because she abounds with them, even with the spoils of the world, and of the devil.

Gill: Pro 31:12

She will do him good, and not evil,.... Or, repay good unto him, give him thanks for all the good things bestowed by him on her; will seek his interest, and promote his honour and glory to the uttermost; all the good works she does, which she is qualified for, and ready to perform, are all done in his name and strength, and with a view to his glory; nor will she do any evil willingly and knowingly against him, against his truths and ordinances; or that is detrimental to his honour, and prejudicial to his interest, 2Co 13:8;

all the days of her life; through which she desires to serve him in righteousness and true holiness; and to be steadfast and immovable, always abounding in his work, Luk 1:74.

Gill: Pro 31:13

She seeketh wool and flax,.... To get them, in order to spin them, and work them up into garments; she stays not till they are brought to her, and she is pressed to take them; but she seeks after them, which shows her willingness to work, as is after more fully expressed. It was usual in ancient times for great personages to do such works as these, both among the Grecians ^z and Romans: Lucretia with her maids were found spinning, when her husband Collatinus paid a visit to her from the camp ^a: Tanaquills, or Caia Caecilia, the wife of King Tarquin, was an excellent spinster of wool ^b; her wool, with a distaff and spindle, long remained in the temple of Sangus, or Sancus, as Varro ^c relates: and a garment made by her, wore by Servius Tullius, was reserved in the temple of Fortune; hence it became a custom for maidens to accompany newly married women with a distaff and spindle, with wool upon them ^d, signifying what they were principally to attend unto; and maidens are advised to follow the example of Minerva, said to be the first that made a web ^e; and, if they would have her favour, to learn to use the distaff, and to card and spin ^f: so did the daughters of Minyas, in Ovid ^g; and the nymphs, in Virgil ^h. When Alexander the great advised the mother of Darius to use her nieces to such employments, the Persian ladies were in great concern, it being reckoned reproachful with them for such to move their hands to wool; on hearing which, Alexander himself went to her, and told her the clothes he wore were wrought by his sisters ⁱ: and the daughters and granddaughters of Augustus Caesar employed themselves in the woollen manufacture by his order ^k; and he himself usually wore no other garment than what was made at home, by his wife, sister, daughter, and granddaughter ^l. The Jews have a saying ^m, that there is no wisdom in a woman but in the distaff; suggesting, that it is her wisdom to mind her spinning, and the affairs of her household: at the Roman marriages, the word "thalassio" was often repeated ⁿ, which signified a vessel in which spinning work was put; and this was done to put the bride in mind what her work was to be. Now as to the mystical sense of these words; as of wool outward garments, and of flax linen and inward garments, are made; by the one may be meant external, and by the other internal, acts of religion; both are to be done, and not the one without the other: outward acts of religion are, such as hearing the word, attendance on ordinances, and all good works, which make up a conversation garment that should be kept; and they should be done so as to be seen of men, but not for that reason: and internal acts of religion are, the fear of God, humility, faith, hope, love, and other graces, and the exercises of them, which make up the new man, to be put on as a garment; and these should go together; bodily exercise, without powerful godliness, profiteth little; and pretensions to spirituality and internal religion, without regard to the outward duties of religion, are all vain. Hence Ambrose, on the text, observes that one may say,

"It is enough to worship and serve God in my mind; what need have I to go to church, and visibly mingle with Christians? Such a man would have a linen, without a woollen garment, this woman knew not; she does not commend such works.''

She sought all opportunities of doing good works externally, as believers do; and sought after the kingdom of God, inward godliness, which lies in peace, righteousness, and joy in the Holy Ghost. Not that such garments are to be joined with Christs robe of righteousness, to make up a justifying one; a garment mingled with linen and woollen, in this sense, is not to come upon the saints, Lev 19:19;

and worketh willingly with her hands; or, "with the pleasure of her hands" ^o; as if her hands took delight in working, as the church and all true believers do; who are made willing in the day of the Lord's power upon them, to serve him, as well as to be saved by him; in whose hearts he works, both to will and to do; and these do what they do cheerfully: these do the work of the Lord, not by the force of the law, nor through fear of punishment, but in love; not by constraint, but willingly, having no other constraint but the love of God and Christ; and not with mercenary selfish views, but with a view to his glory; and they find a pleasure and delight in all they do; Christ's ways are ways of pleasantness; his commandments are not grievous, his yoke is easy.

Gill: Pro 31:14

She is like the merchant ships,.... Not like a single one, but like a navy of them, that cross the seas, go to foreign parts, and come back laden with rich goods: so the church of Christ, and her true members, like ships of burden, trade to heaven, by prayer and other religious exercises, and return with the riches of grace and mercy, to help them in time of need; and though they have often difficult and dangerous passages, are tossed with tempests, and covered with billows; yet, Christ being their pilot, faith their sail, and hope their anchor, they weather the seas, ride out all storms, and come safe home with their merchandise;

she bringeth her food from afar: from a far country, from Egypt particularly, from whence corn for bread, as the word here used signifies, was fetched and carried in ships to divers parts of the world ^p; to which the allusion may be: in a spiritual sense, it may mean that the church brings her food or bread from heaven, the good land afar off; where God her father, Christ her husband, and her friends the angels are; with whom she carries on a correspondence, and from hence she has her food for her family; not from below, on earth; not dust, the serpent's food; nor ashes, on which a deceitful heart feeds; nor husks, which swine eat; but the corn of heaven, angels' food, the hidden and heavenly manna; the bread of life, which comes down from heaven; the Gospel of the grace of God, the good news from a far country.

Gill: Pro 31:15

She riseth also while it is yet night,.... That is, before the ascent of the morning, as Aben Ezra explains it, before break of day; a great while before day, as Christ is said to rise to pray, Mar 1:35; while it was yet dark; so the church here: which shows her affection for her family, her care of her children, and fervent zeal for her husband's interest and good; a different frame of spirit this from that of hers in Son 5:2;

and giveth meat to her household, and a portion to her maidens; in allusion to a daily stated allowance ^q of food given to such; and spiritually may be meant, by her "household" or family, the same with the family of Christ, that is named of himself, which consists of various persons, fathers, young men, and children; and by her "maidens" the ministers of the word; see Pro 9:3; who are stewards in the family, and have the food for it put into their hands to dispense; it is by these the church gives meat to her household feeds them with knowledge and understanding, with the wholesome words of Christ, with the good doctrines of the Gospel; these have a certain portion given them, and they rightly cut and divide the word of truth, and give to everyone their portion of meat in due season, according to their age and circumstances; milk indeed to babes and meat to strong men; see Luk 12:42. The Targum renders the word for "portion by service": understanding not a portion of food, but of work, a task set them, and so the word is used in Exo 5:14. The Septuagint, Syriac, and Arabic versions, render it, "works", which may be very well applied to the work and service of the Gospel ministry, and the several parts of it.

Gill: Pro 31:16

She considereth a field, and buyeth it,.... The field are the Scriptures, in which are hid the rich treasures of Gospel doctrines and promises; and the church, and all truly enlightened persons, consider to what use this field may be put, to what account it will turn; how profitable the Scriptures are, for doctrine, reproof, correction, and instruction in righteousness; what a rich mine and valuable treasure is in them; things more desirable, and of greater worth, than thousands of gold and silver; and therefore will buy this field at any rate, and not sell it; will part with all they have before they will part with that; even life itself, which in an improper sense is called buying of it, though it is without money and without price; see Mat 13:44;

with the fruit of her hand she planteth a vineyard; her own vineyard, whose plants are an orchard of pomegranates, Son 1:6; who through the ministry of the word, are planted in the house of the Lord, and flourish there; this the church is said to do by her ministers, who plant and water, as Paul and Apollos did, 1Co 3:6. And it is observable, that in the Hebrew text there is a double reading; the "Keri", or marginal reading, is feminine; but the "Cetib", or writing, is masculine; to show that she did it by means of men, she made use of in her vineyard for that service; it being, as Aben Ezra observes, not the custom and business of women to plant vineyards, but men. It may be rendered, "he planted", and be applied to her husband, Christ; who, through the ministry of the word in his church, plants souls in it; and happy are they who are the planting of the Lord! trees of righteousness, that he may be glorified, Isa 61:3.

Gill: Pro 31:17

She girdeth her loins with strength,.... Showing her readiness to every good work; and with what cheerfulness, spirit, and resolution, she set about it, and with what dispatch and expedition she performed it: the allusion is to the girding and tucking up of long garments, wore in the eastern countries, when any work was set about in earnest, which required dispatch; see Luk 17:8; the strength of creatures being in their loins, Job 40:16; the loins are sometimes put for strength, as in Plautus ^r; and the sense is much the same with what follows;

and strengtheneth her arms; does all she finds to do with all her might and main, as the church does; not in her own strength, but in the strength of Christ; to whom she seeks for it, and in whose strength she goes forth about her business; by whom the arms of her hands are made strong, even by the mighty God of Jacob; and because she thus applies to him for it, she is said to do it herself, Gen 49:24; here she plays the man, and acts the manly part, 1Co 16:13.

Gill: Pro 31:18

She perceiveth that her merchandise is good,.... That it turns to good account; that her trading to heaven is of great advantage; that she grows rich hereby; that her merchandise with Wisdom, or Christ, is better than the merchandise of silver, and the gain thereby than fine gold; and though her voyages are attended with trouble and danger, yet are profitable, and therefore she is not discouraged, but determined to pursue them; she is like the merchant man, seeking goodly pearls, who finds a pearl of great price, worth all his trouble; See Gill on Pro 31:14 and see Pro 3:14;

her candle goeth not out by night; or "lamp" ^s; her lamp of profession, which is always kept burning, Luk 12:35; or the glorious light of the Gospel, which always continues in the darkest times the church ever has been in; or her spiritual prosperity, which, though it may be damped, will never be extinct; when the candle of the wicked is often put out, Job 21:17; It may denote her diligence in working; who, as she rises early in the morning, Pro 31:15, so sits up late at night, and is never weary of well doing, night and day. Ambrose interprets it of the lamp of hope, which burns in the night, and by and for which men work, Rom 8:24.

Gill: Pro 31:19

She layeth her hands to the spindle,.... As Penelope and her maidens did ^t. Or spinning wheel, more properly, the wheel itself, which is laid hold on by the right hand, and turned round;

and her hands hold the distaff; the rock, stick, or staff, about which the wool is wrapped, which is spun, and is held in the left hand; for though hands are mentioned in both clauses, yet it is only with one hand the wheel is turned, and the distaff held with the other. Not only wool and flax were sought by her, Pro 31:13; but she spins them, and works them up into garments her web is not like the spider's, spun out of its own bowels, on which it hangs; to which the hope and trust of a hypocrite are compared, and whose webs do not become garments to cover them, Job 8:14; but the church's web is both for ornament, to the adorning of her profession, and for defence and protection from the calumnies of the world; for by these are meant good works, as Ambrose interprets them.

Gill: Pro 31:20

She stretcheth out her hand to the poor,.... Her liberality is very extensive, reaches to many, and at a distance; it is done with great cheerfulness and readiness; to do good and communicate, she forgets not, it being acceptable to her Lord and husband, Heb 13:16;

yea, she reacheth forth her hands to the needy; she gives with both hands, liberally and largely. It may be applied to the church, giving spiritual food by her ministers to those who are poor in spirit, spiritually poor and needy, and who hunger and thirst after righteousness.

Gill: Pro 31:21

She is not afraid of the snow for her household,.... That her family should suffer through the rigour of a cold season, when it is frost and snow;

for all her household are clothed with scarlet: the Vulgate Latin version renders it, "with double" ^u, that is, with double garments; and so the Septuagint and Arabic versions, joining the words to a following verse; and this, by some, is thought to be the better rendering of the words; since the scarlet colour is no fence against cold, no more than any other, whereas double garments are; and which may be applied to the garment of justification, or the robe of Christ's righteousness, as one; and to the garment of sanctification, internal and external, as the other; the one, even the righteousness of Christ, or Christ the Lord our righteousness, is an hiding place from the wind, and a covert from the storm; a sufficient shelter from the cold of snow, and all inclemencies of the weather; by which the vindictive wrath and justice of God may be signified: and the other is a screen from the malicious insinuations and reproaches of men. But had the word been designed to signify "double", it would have been in the "dual" number; as it is not, and is always used in this form for "scarlet"; and so the Targum, Jarchi, and Aben Ezra interpret it; which colour is an emblem of the blood of Christ, by which the church is justified, Rom 5:9; and all the household of faith, the whole family of Christ and household of God, are all justified by the same righteousness of Christ, consisting of his active and passive obedience, for the whole of which his crimson blood is put; it is a garment down to the feet, which covers all his people; they are all made righteous by the one obedience of Christ; they are all clothed in scarlet alike, all kings and priests unto God, all alike justified, and shall be glorified alike. The literal sense is, that if her household are clothed in scarlet in common; much more may it be thought that coarse and suitable garments would be provided for them, to protect them from the cold in winter ^w.

Gill: Pro 31:22

She maketh herself coverings of tapestry,.... For the furniture and ornament of her house, or for her bed; which may signify the ordinances of the Gospel, and the decent, orderly, and beautiful administration of them, wherein the church has communion with her Lord; see Son 1:16. The Vulgate Latin version renders it, "garments of divers colours", such as was Joseph's coat, Gen 37:3; and, in a spiritual sense, may be applied to the above mentioned garments, and agrees with what goes before and follows;

her clothing is silk and purple; the Tyrian purple, which, Strabo says ^x, is the best; or purple silk, silk of a purple colour: or rather fine linen of this colour; a dress suitable to a queen, as the church is, who is represented as clothed with clothing of wrought gold, with raiment of needlework, Psa 45:9; see Eze 16:10. This is not her own natural clothing, for she has none by nature that deserves the name; nor of her own working, not works of righteousness done by her; nor of her own putting on, but what Christ has wrought out for her, and clothes her with; and which is very rich in itself, the best robe, very ornamental to her; her wedding garment, and which will last for ever; see Isa 61:10.

Gill: Pro 31:23

Her husband is known in the gates,.... Of the city, where courts of justice were kept, and causes heard and tried by the judges, the elders of the land, later mentioned; among whom the husband of the virtuous woman was, where he was known, taken notice of, and celebrated; not so much for the beautiful garments she made him, as Jarchi; but rather for his wisdom, as Gersom, and for being the husband of such a woman; who, taking such care of his domestic affairs, he was more at leisure to attend public business, and transact it with reputation. Christ is the husband of the church in general, and of particular churches, and of every private believer; he fell in love with them, asked them of his Father, and betrothed them to himself; and is a kind, tender, loving, and sympathizing husband to his church and people; that nourishes and cherishes them, and provides all things for them, and interests them in all he has: and he is "known" by them, in the dignity of his person, in the excellency of his offices, and the fulness of his grace; he is known by them in the relation of an husband; he is well known in the church of God, in the assembly of his saints, Psa 76:1; he is known in the gates of Zion, in the public ministering of the word and ordinances; his name is celebrated, it becomes great and famous, wherever his Gospel is preached in the world; he is,

"known in the provinces,''

as the Targum; or,

"among the cities,''

as the Syriac version; among the nations of the world, in the cities of the Gentiles; as he will be, even from the rising of the sun to the going down of the same, Mal 1:11;

when he sitteth among the elders of the land; when he sits in his house, at his table, circled by his saints, his ancient ones; or as King, head, and husband of his people, on his throne in the church, encompassed with, the four and twenty elders, the representatives of Gospel churches, Rev 4:2. And especially when he shall take to himself his great power, and reign gloriously before his ancients, the patriarchs, prophets, and apostles, and all his saints, which will come with him; whom he has loved with an everlasting love; who were chosen in him before the foundation of the world; and had grace given them, in him, before the world began, Isa 24:23; and when he shall come to judge the world, and will appear in great glory, and be seen and known of all; and shall sit on his throne of glory, and his elders also, sitting on twelve thrones, judging the tribes of Israel, Mat 19:28; so Ambrose interprets it of the universal judgment.

Gill: Pro 31:24

She maketh fine linen, and selleth it,.... She not only seeks wool and flax, and spins it, but makes it up into fine linen, which she disposes of to advantage to herself and family. Kimchi says ^y, the word signifies coverings for the night, as well as day he seems to design linen sheets: the Arabic version adds, and "sells it to the inhabitants of Bosra." This, in the mystic sense, may signify either the good works the church does, and which she proposes as a pattern and example to her members; or divine instruction, as others, the preaching of the Gospel, and the truths of it; which she sells, and others buy, though both without money and without price; for, as she freely receives, she freely gives: or the righteousness of Christ, which is called fine linen and white raiment; which, properly speaking, is made by Christ, and sold by him, or bought of him, as before, without money; see Rev 19:8; yet this the church makes her own, by laying hold upon it by faith, and which she holds forth freely to others in the Gospel; which is therefore called "the ministration of righteousness", 2Co 3:9;

and delivereth girdles unto the merchant; to dispose of them for her; either to sell to others, to the Egyptian priests which wore them; or for their own use, to put their money in, girdles being used for that purpose; see Gill on Mat 10:9. Or, "a girdle to the Canaanite" ^z; the Canaanites or Phoenicians being generally merchants, the word is put for one. By these may be meant ministers of the word; for, as the priests of Rome are called the merchants of the earth and false teachers are said to make merchandise men, Rev 18:3; so faithful ministers, who trade for the good of souls, and seek not theirs, but them, and not their own things, but Christ's, may be called merchants: and to these "the girdle of truth" is given; and these the church exhorts to gird their loins with it, as well as all her members, that they may be ready to every good work, and particularly prepared to preach the Gospel of peace, Eph 6:14.

Gill: Pro 31:25

Strength and honour are her clothing,.... Strength, not of body, but of mind. The church is clothed with strength, as her Lord, head, and husband, is said to be, Psa 93:1; and which she has from him; for though she is the weaker vessel, and weak in herself, yet is strong in him; and is able to bear and do all things, with a fortitude of mind to withstand every enemy, and persevere in well doing: and she is clothed with "honour"; with honourable garments, suitable to her rank and dignity; in cloth of gold, in raiment of needlework; with the garments of salvation, and the robe of righteousness;

and she shall rejoice in time to come; Aben Ezra interprets it of old age, or of the world to come; and Jarchi and Gersom of the day of death: having fulness of food and clothing, she is not afraid of want in old age, or in any time of distress that may come; and having a good name, laughs at death, and departs in peace; so these interpreters. The church of Christ fears no want at any time, nor need any of her members; they have a clothing that never waxes old, a righteousness that will answer for them in a time to come; their bread is given, and their waters are sure; they shall want no good thing; all their need is supplied from Christ; they have hope in their death, and rejoice then and sing, "O death, where is thy sting?" 1Co 15:55; they will have confidence in the day of judgment, and not be ashamed; shall come to Zion with everlasting joy; and shall rejoice with Christ, angels and saints, to all eternity.

Gill: Pro 31:26

She openeth her mouth with wisdom,.... When she opens her mouth, for it is not always open, she expresses herself in a discreet and prudent manner; as well as speaks of things not foolish and trifling, but of moment and importance, and of usefulness to others: or "concerning wisdom" ^a; the church and people of Christ talk of the wisdom of God in the works of creation, providence, and redemption; of Christ, the Wisdom of God, and as made so to them; of the Gospel, the wisdom of God in a mystery, the hidden wisdom; and of wisdom in the hidden part, or the truth of grace in their souls; of their gracious experiences; nor will they suffer any foolish, filthy, and corrupt communication to proceed out of their mouths, but speak the pure language of Canaan; what is for the use of edifying, and being taken out of the Scriptures is profitable for instruction in righteousness; see Psa 37:30;

and in her tongue is the law of kindness; or "the law of love" ^b, grace and mercy; which is the law of Christ, Gal 6:2; speaking kindly and tenderly to everyone, exhorting to acts of mercy and kindness, and doing them herself: or "the doctrine of grace is in her tongue" ^c; the Gospel, which is called the Gospel of the grace of God, and the grace of God itself; it is the doctrine of the grace and love of God the Father towards men in Christ, as it appears in their election in him and redemption by him; of the grace of Christ in his incarnation, sufferings, and death; and of the grace of the Spirit in regeneration, conversion, and sanctification; and which contains various doctrines of grace, as of justification, pardon of sin, and effectual calling; and of salvation itself, which is all of grace: and this doctrine of grace, in the several branches of it, the church, and all gracious souls, cannot forbear speaking of; it is often in their mouths, it dwells upon their tongues; and careful are they in other respects that their speech be seasoned with grace, and be such that ministers grace to the hearers, Eph 4:29.

Gill: Pro 31:27

She looketh well to the ways of her household,.... The business of her house, her domestic affairs; that her children and servants have convenient food, and in due season; that they have proper clothing, and keep their garments close about them, and unspotted; that everyone does the business of his calling, her several officers, and private members; that a good decorum is kept, that all things are done decently and in order; that the rules of her lord and husband are observed; that the conversations of all in her house are according to the word of God, and becoming their character: she takes care of the sick and weak, comforts the feeble minded, and supports the infirm; she cannot bear them that are evil, whether in principle or practice; that are immoral in their lives, or unsound in their faith; but admonishes them according to the nature of their offences, and casts out the obstinate or incorrigible. The words may be rendered, "she looks well to the ways of her house" ^d; that lead unto it, so Gersom; either her house below, the way or entrance into which is by faith in Christ, and a profession of it; and she takes care that none be admitted but such who have it: or the ways in it, the commands, ordinances, appointments, and constitutions of Christ, called the ways of Zion; and concerned she is that all in her family walk in them, and observe them: or her house above, which is eternal in the heavens; Christ's Father's house and, hers, in which are many mansions, and everlasting habitations; the way to this also is Christ, who is the true way to eternal life, the strait gate and narrow way that leads to it; without his imputed righteousness, and the regenerating grace of his Spirit, there is no entrance into it: besides this, there are lesser paths which agree and coincide; as the paths of faith, truth, and holiness, and the ways of Christ's commandments, which issue in it, and which the church and her true members are careful to look unto and observe. The Arabic version renders it, "the paths of her house are strait"; with which compare Mat 7:13. Jarchi interprets these ways of the law, which teaches the good way, and to separate from transgression;

and eateth not the bread of idleness; of an idle woman, as Aben Ezra; or she being idle does not eat bread; she does not eat it without labour; it is "the bread of labour", of many labours she eats, as in Psa 127:2; she labours for the meat which endures to everlasting life, Joh 6:27; the Gospel, that bread which strengthens man's heart, refreshes his spirit, is made of the finest of the wheat, contains the wholesome words of Christ, and by which men are nourished up unto everlasting life; and which particularly directs to Christ the true bread, the bread of life, of which if a man eat he shall never die, but live for ever; and on which true believers feed by faith; but though this is prepared for them, and is the gift of God to them, yet must be laboured for; it is not eaten without labour: believers read, hear, and pray, and diligently attend all ordinances for the sake of this food.

Gill: Pro 31:28

Her children arise up,.... As olive plants around her table; grow up to maturity of age, and ripeness of judgment, and so capable of observing things, and doing the work here ascribed to them: or they rise up in reverence of her, and respect to her, suitable to the relation they stand in to her: or rather it signifies their readiness to show a regard unto her, and their setting about the work of commendation of her in earnest: or else their earliness in doing it; they rise in the morning, as Aben Ezra's note is; her lamp not being extinct in the night. Jarchi interprets these "children" of disciples; but they are to be understood of regenerate persons, young converts, born in Zion, and brought up by her; the children of that Jerusalem that is the mother of us all, Isa 54:1;

and call her blessed; bless God for her, for such a mother, and wish themselves as happy as she is; they pray for her blessedness, peace, and prosperity, as all Zion's children should, Psa 122:6; they pronounce her blessed, as well they may, since she is blessed with all spiritual blessings in Christ; and so are all in her family that truly belong to her, her children and her servants, Psa 84:4; see Son 6:9;

her husband also, and he praiseth her; that is, he is ready also to rise up and speak in her praise and commendation. Jarchi says this is the holy blessed God. Christ is the church's husband, who is her Maker; See Gill on Pro 31:23; he praises her for her beauty, though she owes it all to him; for her comely parts and gracefulness, which he describes with wonder; for her dress, her garments, though they are his own; for her faith, love, humility, and other graces, though they are his gifts; see Son 1:8.

Gill: Pro 31:29

Many daughters have done virtuously,.... This, according to Aben Ezra and Gersom, is what was said by her husband and children, and which seems to be right; especially they may be thought to be the words of her husband. By these "daughters" may be meant false churches, such as the church of Rome and her daughters, who is the mother of harlots, Rev 17:17. These are "many", when the true church of Christ is but one, to whom she is opposed, Son 6:8. These may do many virtuous things externally; may make a great show of religion and devotion; may have a form of godliness, without the power of it; and a name to live, and be dead. The Vulgate Latin version renders it, "many daughters have gathered riches"; or "have possessed riches", as the Septuagint, Syriac, and Arabic versions, and so the Targum; and in this sense the phrase is sometimes used for getting riches and wealth; see Deu 8:17; and may well be applied to the false churches, the church of Rome and her daughters, who possess great riches and large emoluments, which yet in a short time will come to nothing, Rev 18:17;

but thou excellest them all; in real beauty, in true riches, in purity of doctrine, in simplicity of worship, in holiness of life and conversation, in undefiled religion, in doing good works, properly so called. Christ's church is "the fairest among women", Son 1:8. So Ambrose interprets the daughters of heresies and heretics.

Gill: Pro 31:30

Favour is deceitful, and beauty is vain,.... A well favoured look, a graceful countenance, symmetry and proportion of parts, natural or artificial beauty, are vain and deceitful; oftentimes under them lies an ill natured, deformed, and depraved mind; nor is the pleasure and satisfaction enjoyed as is promised along with these; and particularly how do they fade ^e and consume away by a fit of illness, and through old age, and at last by death? And so vain and deceitful are the favour and beauty, the artificial paintings, of Jezebel, that whore of Rome; all her meretricious deckings, dressings, and ornaments; her gaudy pomp and show in her worship, and the places of it; see Rev 17:4. Jarchi interprets this of the grandeur and glory of the kings of the nations;

but a woman that feareth the Lord, she shall be praised; any single individual, man or woman, that fears the Lord; or a collective body of them, a society consisting of such persons, as the true church of Christ does; who have the grace of fear in their hearts, which is the beginning of wisdom, and includes the whole of religious worship, internal and external, private and public: such are taken notice of and highly valued by the Lord; his eye is upon them; his hand communicates to them much grace; and many benefits are bestowed upon them here, and great honour is conferred upon them, and great goodness is laid up for them.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 31:1

¹ sn Nothing else is known about King Lemuel aside from this mention in the book of Proverbs. Jewish legend identifies him as Solomon, making this advice from his mother Bathsheba; but there is no evidence for that. The passage is the only direct address to a king in the book of Proverbs – something that was the norm in wisdom literature of the ancient world (Leah L. Brunner, “King and Commoner in Proverbs and Near Eastern Sources,” Dor le Dor 10 [1982]: 210-19; Brunner argues that the advice is religious and not secular).

² tn Some English versions take the Hebrew noun translated “oracle” here as a place name specifying the kingdom of King Lemuel; cf. NAB “king of Massa”; CEV “King Lemuel of Massa.”

NET Notes: Pro 31:2

¹ tn The form מַה (mah), normally the interrogative “what?” (so KJV, ASV, NAB, NASB) is best interpreted here as an exclamation. Tg. Prov 31:2 has “Woe!”

² tn In all three occurrences in this verse the word “son” has the Aramaic spelling, ַַבּר (bar), rather than the Hebrew בֵּן (ben). The repetition of the word “son” shows the seriousness of the warning; and the expression “son of my womb” and “son of my vows” are endearing epithets to show the great investment she has made in his religious place in God’s program. For a view that “son of my womb” should be “my own son,” see F. Deist, “Proverbs 31:1, A Case of Constant Mistranslation,” JNSL 6 (1978): 1-3; cf. TEV “my own dear son.”

NET Notes: Pro 31:3

¹ sn The word translated “strength” refers to physical powers here, i.e., “vigor” (so NAB) or “stamina.” It is therefore a metonymy of cause; the effect would be what spending this strength meant – sexual involvement with women. It would be easy for a king to spend his energy enjoying women, but that would be unwise.

² sn The word “ways” may in general refer to the heart’s affection for or attention to, or it may more specifically refer to sexual intercourse. While in the book of Proverbs the term is an idiom for the course of life, in this context it must refer to the energy spent in this activity.

³ tn The construction uses Qal infinitive construct לַמְחוֹת (lamkhot, “to wipe out; to blot out; to destroy”). The construction is somewhat strange, and so some interpreters suggest changing it to מֹחוֹת (mokhot, “destroyers of kings”); cf. BDB 562 s.v. מָחָה Qal.3. Commentators note that the form is close to an Aramaic word that means “concubine,” and an Arabic word that is an indelicate description for women.

NET Notes: Pro 31:4

¹ tn Heb “[It is] not for kings.”

² sn This second warning for kings concerns the use of alcohol. If this passage is meant to prohibit any use of alcohol by kings, it would be unheard of in any ancient royal court. What is probably meant is an excessive and unwarranted use of alcohol, or a troubling need for it, so that the meaning is “to drink wine in excess” (cf. NLT “to guzzle wine”; CEV “should not get drunk”). The danger, of course, would be that excessive use of alcohol would cloud the mind and deprive a king of true administrative ability and justice.

³ tn The MT has אֵו (’ev), a Kethib/Qere reading. The Kethib is אוֹ (’o) but the Qere is אֵי (’ey). Some follow the Qere and take the word as a shortened form of וַֹיֵּה, “where?” This would mean the ruler would be always asking for drink (cf. ASV). Others reconstruct to אַוֵּה (’avveh, “to desire; to crave”). In either case, the verse would be saying that a king is not to be wanting/seeking alcohol.

tn Here “strong drink” probably refers to barley beer (cf. NIV, NCV “beer”).

NET Notes: Pro 31:5

¹ tn The verb means “change,” perhaps expressed in reversing decisions or removing rights.

² tn Heb “all the children of poverty.” This expression refers to the poor by nature. Cf. KJV, NASB, NRSV “the afflicted”; NIV “oppressed.”

³ sn The word is דִּין (din, “judgment”; so KJV). In this passage it refers to the cause or the plea for justice, i.e., the “legal rights.”

NET Notes: Pro 31:6

¹ sn Wine and beer should be given to those distressed and dying in order to ease their suffering and help them forget.

² tn Heb “to the bitter of soul.” The phrase לְמָרֵי נָפֶשׁ (lÿmare nafesh) has been translated “of heavy hearts” (KJV); “in anguish” (NIV); “in misery” (TEV); “in bitter distress” (NRSV); “sorely depressed” (NAB); “in deep depression (NLT); “have lost all hope” (CEV). The word “bitter” (מַר, mar) describes the physical and mental/spiritual suffering as a result of affliction, grief, or suffering – these people are in emotional pain. So the idea of “bitterly distressed” works as well as any other translation.

NET Notes: Pro 31:7

¹ tn The subjects and suffixes are singular (cf. KJV, ASV, NASB). Most other English versions render this as plural for stylistic reasons, in light of the preceding context.

² tn The king was not to “drink and forget”; the suffering are to “drink and forget.”

NET Notes: Pro 31:8

¹ sn The instruction to “open your mouth” is a metonymy of cause; it means “speak up for” (so NIV, TEV, NLT) or in this context “serve as an advocate in judgment” (cf. CEV “you must defend”).

² sn The instruction compares people who cannot defend themselves in court with those who are physically unable to speak (this is a figure of speech known as hypocatastasis, an implied comparison). The former can physically speak; but because they are the poor, the uneducated, the oppressed, they are unable to conduct a legal defense. They may as well be speechless.

³ tn Or “of all the defenseless.” The noun חֲלוֹף (khalof) means “passing away; vanishing” (properly an infinitive); in this construction “the sons of the passing away” means people who by nature are transitory, people who are dying – mortals. But in this context it would indicate people who are “defenseless” as opposed to those who are healthy and powerful.

NET Notes: Pro 31:9

¹ tn The noun צֶדֶק (tsedeq) serves here as an adverbial accusative of manner. The decisions reached (שְׁפָט, shÿfat) in this advocacy must conform to the standard of the law. So it is a little stronger than “judging fairly” (cf. NIV, NCV), although it will be fair if it is done righteously for all.

² sn Previously the noun דִּין (din, judgment”) was used, signifying the legal rights or the pleas of the people. Now the imperative דִּין is used. It could be translated “judge,” but in this context “judge the poor” could be misunderstood to mean “condemn.” Here advocacy is in view, and so “plead the cause” is a better translation (cf. NASB, NIV, NRSV “defend the rights”). It was – and is – the responsibility of the king (ruler) to champion the rights of the poor and needy, who otherwise would be ignored and oppressed. They are the ones left destitute by the cruelties and inequalities of life (e.g., 2 Sam 14:4-11; 1 Kgs 3:16-28; Pss 45:3-5, 72:4; Isa 9:6-7).

NET Notes: Pro 31:10

¹ sn The book of Proverbs comes to a close with this poem about the noble wife. A careful reading of the poem will show that it is extolling godly wisdom that is beneficial to the family and the society. Traditionally it has been interpreted as a paradigm for godly women. And while that is valid in part, there is much more here. The poem captures all the themes of wisdom that have been presented in the book and arranges them in this portrait of the ideal woman (Claudia V. Camp, Wisdom and the Feminine in the Book of Proverbs, 92-93). Any careful reading of the passage would have to conclude that if it were merely a paradigm for women what it portrays may well be out of reach – she is a wealthy aristocrat who runs an estate with servants and conducts business affairs of real estate, vineyards, and merchandising, and also takes care of domestic matters and is involved with charity. Moreover, it says nothing about the woman’s personal relationship with her husband, her intellectual and emotional strengths, or her religious activities (E. Jacob, “Sagesse et Alphabet: Pr. 31:10-31,” Hommages à A. Dont-Sommer, 287-95). In general, it appears that the “woman” of Proverbs 31 is a symbol of all that wisdom represents. The poem, then, plays an important part in the personification of wisdom so common in the ancient Near East. But rather than deify Wisdom as the other ANE cultures did, Proverbs simply describes wisdom as a woman. Several features will stand out in the study of this passage. First, it is an alphabetic arrangement of the virtues of wisdom (an acrostic poem). Such an acrostic was a way of organizing the thoughts and making them more memorable (M. H. Lichtenstein, “Chiasm and Symmetry in Proverbs 31,” CBQ 44 [1982]: 202-11). Second, the passage is similar to hymns, but this one extols wisdom. A comparison with Psalm 111 will illustrate the similarities. Third, the passage has similarities with heroic literature. The vocabulary and the expressions often sound more like an ode to a champion than to a domestic scene. Putting these features together, one would conclude that Proverbs 31:10-31 is a hymn to Lady Wisdom, written in the heroic mode. Using this arrangement allows the sage to make all the lessons of wisdom in the book concrete and practical, it provides a polemic against the culture that saw women as merely decorative, and it depicts the greater heroism as moral and domestic rather than only exploits on the battlefield. The poem certainly presents a pattern for women to follow. But it also presents a pattern for men to follow as well, for this is the message of the book of Proverbs in summary.

² sn The poem begins with a rhetorical question (a figure of speech known as erotesis). This is intended to establish the point that such a noble wife is rare. As with wisdom in the book of Proverbs, she has to be found.

³ tn The first word in the Hebrew text (אֵשֶׁת, ’eshet) begins with א (alef), the first letter in the Hebrew alphabet.

⁴ tn Heb “a woman of valor.” This is the same expression used to describe Ruth (e.g., Ruth 3:11). The term חַיִל (khayil) here means “moral worth” (BDB 298 s.v.); cf. KJV “a virtuous woman.” Elsewhere the term is used of physical valor in battle, e.g., “mighty man of valor,” the land-owning aristocrat who could champion the needs of his people in times of peace or war (e.g., Judg 6:12). Here the title indicates that the woman possesses all the virtues, honor, and strength to do the things that the poem will set forth.

⁵ sn This line expresses that her value (Heb “her price”), like wisdom, is worth more than rubies (e.g., 3:15; 8:11).

NET Notes: Pro 31:11

¹ tn The first word of the second line begins with בּ (bet), the second letter in the Hebrew alphabet. The verb בָּטַח (batakh) means “to trust; to have confidence in.” With the subject of the verb being “the heart of her husband,” the idea is strengthened – he truly trusts her. Cf. NCV “trusts her completely”; NIV “has full confidence in her.”

² sn The Hebrew word used here for “gain” (שָׁלָל, shalal) is unusual; it means “plunder; spoil” of war primarily (e.g., Isa 8:1-4 and the name Maher-Shalal-Hash-Baz). The point is that the gain will be as rich and bountiful as the spoils of war. The wife’s capabilities in business and domestic matters guarantee a rich profit and inspire the confidence of her husband.

NET Notes: Pro 31:12

¹ tn The first word of the third line begins with ג (gimel), the third letter of the Hebrew alphabet.

² sn The joining of these two words, “good” and “evil,” is frequent in the Bible; they contrast the prosperity and well-being of her contribution with what would be devastating and painful. The way of wisdom is always characterized by “good”; the way of folly is associated with “evil.”

NET Notes: Pro 31:13

¹ tn The first word of the fourth line begins with דּ (dalet) the fourth letter of the Hebrew alphabet. The verb דָרַשׁ (darash) means “to seek; to inquire; to investigate.” The idea is that she looks for the wool and flax to do her work, but the whole verse assumes she has obtained it. This verb also occurs in the hymn of Ps 111, which says in v. 2 that “the works of the Lord are searched.” One word used in another passage is not that significant; but the cumulative effect of words and ideas suggest that the composition of this poem is influenced by hymnology.

² tn Heb “and she works in the pleasure of her hands.” The noun חֵפֶץ (khefets) means “delight; pleasure.” BDB suggests it means here “that in which one takes pleasure,” i.e., a business, and translates the line “in the business of her hands” (BDB 343 s.v. 4). But that translation reduces the emphasis on pleasure and could have easily been expressed in other ways. Here it is part of the construct relationship. The “hands” are the metonymy of cause, representing all her skills and activities in making things. It is also a genitive of specification, making “pleasure” the modifier of “her hands/her working.” She does her work with pleasure. Tg. Prov 31:13 has, “she works with her hands in accordance with her pleasure.”

NET Notes: Pro 31:14

¹ tn The first word of the fifth line begins with ה (he), the fifth letter of the Hebrew alphabet.

² sn The point of the simile is that she goes wherever she needs to go, near and far, to gather in all the food for the needs and the likes of the family. The line captures the vision and the industry of this woman.

NET Notes: Pro 31:15

¹ tn The first word of the sixth line begins with ו (vav), the sixth letter of the Hebrew alphabet.

² sn The word for “food” is טֶרֶף (teref, “prey”; KJV “meat”), another word that does not normally fit the domestic scene. This word also is used in a similar way in Ps 111:5, which says the Lord gives food. Here it is the noble woman who gives food to her family and servants.

³ sn The word חֹק (khoq) probably means “allotted portion of food” as before, but some suggest it means the task that is allotted to the servants, meaning that the wise woman gets up early enough to give out the work assignments (Tg. Prov 31:15, RSV, NRSV, TEV, NLT). That is possible, but seems an unnecessary direction for the line to take. Others, however, simply wish to delete this last colon, leaving two cola and not three, but that is unwarranted.

NET Notes: Pro 31:16

¹ tn The first word of the seventh line begins with ז (zayin), the seventh letter of the Hebrew alphabet.

sn The word “considers” means “to plan carefully” in accordance with her purposes. The word is often used in the book of Proverbs for devising evil; but here it is used positively of the woman’s wise investment.

² tn Heb “from the fruit of her hands.” The expression employs two figures. “Hands” is a metonymy of cause, indicating the work she does. “Fruit” is a hypocatastasis, an implied comparison meaning what she produces, the income she earns. She is able to plant a vineyard from her income.

NET Notes: Pro 31:17

¹ tn The first word of the eighth line begins with ח (khet), the eighth letter of the Hebrew alphabet.

tn Heb “she girds her loins with strength.” The idea is that of gathering up the long robes with a sash or belt so that they do not get in the way of the work. The point of the figure is readiness for work. But to say she girds herself with “strength” means that she begins vigorously. “Strength” here would be a comparison with the sash.

² sn The expression “she makes her arm strong” parallels the first half of the verse and indicates that she gets down to her work with vigor and strength. There may be some indication here of “rolling up the sleeves” to ready the arms for the task, but that is not clear.

NET Notes: Pro 31:18

¹ tn The first word of the ninth line begins with ט (tet), the ninth letter of the Hebrew alphabet.

sn This is the word for “taste.” It means her opinion or perception, what she has learned by experience and therefore seems right.

² sn The line may be taken literally to mean that she is industrious throughout the night (“burning the midnight oil”) when she must in order to follow through a business deal (W. McKane, Proverbs [OTL], 668); cf. TEV. But the line could also be taken figuratively, comparing “her light” to the prosperity of her household – her whole life – which continues night and day.

NET Notes: Pro 31:19

¹ tn The first word of the tenth line begins with י (yod) the tenth letter of the Hebrew alphabet.

sn The words for “hands” are often paired in poetry; the first (יָד, yad) means the hand and the forearm and usually indicates strength, and the second (כַּף, kaf) means the palm of the hand and usually indicates the more intricate activity.

² tn The verb שִׁלַּח (shilakh), the Piel perfect of the verb “to send,” means in this stem “to thrust out; to stretch out.” It is a stronger word than is perhaps necessary. It is a word that is also used in military settings to describe the firmness and forthrightness of the activity (Judg 5:26).

NET Notes: Pro 31:20

¹ sn The parallel expressions here underscore her care for the needy. The first part uses “she spreads her palm” and the second “she thrusts out her hand,” repeating some of the vocabulary introduced in the last verse.

² tn The first word of the eleventh line begins with כּ (kaf), the eleventh letter of the Hebrew alphabet.

NET Notes: Pro 31:21

¹ tn The first word of the twelfth line begins with ל (lamed), the twelfth letter of the Hebrew alphabet.

² sn “Snow” is a metonymy of adjunct; it refers to the cold weather when snow comes. The verse is saying that this time is not a concern for the wise woman because the family is well prepared.

³ tn For the MT’s “scarlet” the LXX and the Latin have “two” or “double” – the difference being essentially the vocalization of a plural as opposed to a dual. The word is taken in the versions with the word that follows (“covers”) to means “double garments.” The question to be asked is whether scarlet would keep one warm in winter or double garments. The latter is the easier reading and therefore suspect.

NET Notes: Pro 31:22

¹ tn The first word of the thirteenth line begins with מ (mem), the thirteenth letter of the Hebrew alphabet. The word rendered “coverlets” appears in 7:16, where it has the idea of “covered.” K&D 17:335 suggests “pillows” or “mattresses” here. The Greek version has “lined overcoats” or “garments,” but brings over the last word of the previous verse to form this line and parallel the second half, which has clothing in view.

² sn The “fine linen” refers to expensive clothing (e.g., Gen 41:42), as does the “purple” (e.g., Exod 26:7; 27:9, 18). Garments dyed with purple indicated wealth and high rank (e.g., Song 3:5). The rich man in Luke 16:19 was clothed in fine linen and purple as well. The difference is that the wise woman is charitable, but he is not.

NET Notes: Pro 31:23

¹ tn The first word of the fourteenth line begins with נ (nun), the fourteenth letter of the Hebrew alphabet. The form is the Niphal participle of יָדַע (yada’); it means that her husband is “known.” The point is that he is a prominent person, respected in the community.

² tn Heb “gate”; the term “city” has been supplied in the translation for clarity.

sn The “gate” was the area inside the entrance to the city, usually made with rooms at each side of the main street where there would be seats for the elders. This was the place of assembly for the elders who had judicial responsibilities.

³ tn The construction uses the infinitive construct with the preposition and a pronominal suffix that serves as the subject (subjective genitive) to form a temporal clause. The fact that he “sits with the elders” means he is one of the elders; he sits as a judge among the people.

NET Notes: Pro 31:24

¹ tn The first word of the fifteenth line begins with ס (samek), the fifteenth letter of the Hebrew alphabet.

sn The poet did not think it strange or unworthy for a woman of this stature to be a businesswoman engaged in an honest trade. In fact, weaving of fine linens was a common trade for women in the ancient world.

² tn Heb “to the Canaanites.” These are the Phoenician traders that survived the wars and continued to do business down to the exile.

NET Notes: Pro 31:25

¹ sn The idea of clothing and being clothed is a favorite figure in Hebrew. It makes a comparison between wearing clothes and having strength and honor. Just as clothes immediately indicate something of the nature and circumstances of the person, so do these virtues.

² tn The first word of the sixteenth line begins with ע (ayin), the sixteenth letter of the Hebrew alphabet.

³ sn This word appears in Ps 111:3 which says that the Lord’s work is honorable, and here the woman is clothed with strength and honor.

⁴ sn Here “laugh” is either a metonymy of adjunct or effect. The point is that she is confident for the future because of all her industry and planning.

⁵ tn Heb “day.” This word is a metonymy of subject meaning any events that take place on the day or in the time to come.

NET Notes: Pro 31:26

¹ tn The first word of the seventeenth line begins with פּ (pe), the seventeenth letter of the Hebrew alphabet.

sn The words “mouth” (“opens her mouth”) and “tongue” (“on her tongue”) here are also metonymies of cause, referring to her speaking.

² tn The Hebrew phrase תּוֹרַת־חֶסֶד (torat-khesed) is open to different interpretations. (1) The word “law” could here refer to “teaching” as it does frequently in the book of Proverbs, and the word “love,” which means “loyal, covenant love,” could have the emphasis on faithfulness, yielding the idea of “faithful teaching” to parallel “wisdom” (cf. NIV). (2) The word “love” should probably have more of the emphasis on its basic meaning of “loyal love, lovingkindness.” It also would be an attributive genitive, but its force would be that of “loving instruction” or “teaching with kindness.”

NET Notes: Pro 31:27

¹ tn The first word of the eighteenth line begins with צ (tsade), the eighteenth letter of the Hebrew alphabet.

² sn The expression bread of idleness refers to food that is gained through idleness, perhaps given or provided for her. In the description of the passage one could conclude that this woman did not have to do everything she did; and this line affirms that even though she is well off, she will eat the bread of her industrious activity.

NET Notes: Pro 31:28

¹ tn The first word of the nineteenth line begins with ק (qof), the nineteenth letter of the Hebrew alphabet.

sn The deliberate action of “rising up” to call her blessed is the Hebrew way of indicating something important is about to be done that has to be prepared for.

² tn The text uses an independent nominative absolute to draw attention to her husband: “her husband, and he praises her.” Prominent as he is, her husband speaks in glowing terms of his noble wife.

NET Notes: Pro 31:29

¹ tn The first word of the twentieth line begins with ר (resh), the twentieth letter of the Hebrew alphabet.

² tn Or “women” (NAB, NIV, NRSV, NLT).

³ tn The word is the same as in v. 10, “noble, valiant.”

NET Notes: Pro 31:30

¹ tn The first word of the twenty-first line begins with שׁ (shin), the twenty-first letter of the Hebrew alphabet. The graphic distinction between שׁ (shin) and שׂ (sin) had not been made at the time the book of Proverbs was written; that graphic distinction was introduced by the Masoretes, ca. a.d. 1000.

² sn The verse shows that “charm” and “beauty” do not endure as do those qualities that the fear of the Lord produces. Charm is deceitful: One may be disappointed in the character of the one with beauty. Beauty is vain (fleeting as a vapor): Physical appearance will not last. The writer is not saying these are worthless; he is saying there is something infinitely more valuable.

³ sn This chapter describes the wise woman as fearing the Lord. It is the fear of the Lord that is the beginning of wisdom – that was the motto of the book (1:7). Psalm 111:10 also repeats that the fear of the Lord is the beginning of wisdom.

Geneva Bible: Pro 31:1

The words of king ^{( a )} Lemuel, the ^{( b )} prophecy that his mother taught him.

^{( a )} That is, of Solomon who was called Lemuel, that is, of God, because God had ordained him to be king over Israel.

^{( b )} The doctrine which his mother Bathsheba taught him.

Geneva Bible: Pro 31:2

What, my son? and what, the son of ^{( c )} my womb? and what, the son of my vows?

^{( c )} By this often repetition of one thing, she declares her motherly affection.

Geneva Bible: Pro 31:3

Give not thy strength to women, ^{( d )} nor thy ways to that which destroyeth kings.

^{( d )} Meaning, that women are the destruction of kings, if they hunt them.

Geneva Bible: Pro 31:4

[It is] not for kings, O Lemuel, [it is] not for kings to drink wine; nor for princes ^{( e )} strong drink:

^{( e )} That is, the king must not give himself to wantonness, and neglect of his office, which is to execute judgment.

Geneva Bible: Pro 31:7

Let him drink, and forget ^{( f )} his poverty, and remember his misery no more.

^{( f )} For wine comforts the heart as in (Psa 104:15).

Geneva Bible: Pro 31:8

Open thy mouth for the ^{( g )} dumb in the cause of all such as are appointed to destruction.

^{( g )} Defend their cause that are not able to help themselves.

Geneva Bible: Pro 31:11

The heart of her husband doth safely trust in her, so that he shall have no need of ^{( h )} spoil.

^{( h )} He will not need to use any unlawful means to gain his living.

Geneva Bible: Pro 31:15

She riseth also while it is yet night, and giveth food to her household, and a ^{( i )} portion to her maidens.

^{( i )} She prepares their food early.

Geneva Bible: Pro 31:16

She considereth a field, and ^{( k )} buyeth it: with the fruit of her hands she planteth a vineyard.

^{( k )} She purchases it with the gains of her travail.

Geneva Bible: Pro 31:23

Her husband is known in the ^{( l )} gates, when he sitteth among the elders of the land.

^{( l )} In the assemblies and places of judgment.

Geneva Bible: Pro 31:25

^{( m )} Strength and honour [are] her clothing; and she shall rejoice in time to come.

^{( m )} After he had spoken of the apparel of the body, he now declares the apparel of the spirit.

Geneva Bible: Pro 31:26

She openeth her mouth with wisdom; and on her tongue [is] the ^{( n )} law of kindness.

^{( n )} Her tongue is a book by which one might learn many good things: for she delights to talk of the word of God.

Geneva Bible: Pro 31:28

Her children rise up, and ^{( o )} call her blessed; her husband [also], and he praiseth her.

^{( o )} That is, do her reverence.

Commentary -- Verse Range Notes

TSK Synopsis: Pro 31:1-31

1 Lemuel's lesson of chastity and temperance.

6 The afflicted are to be comforted and defended.

10 The praise and properties of a good wife.

Maclaren: Pro 31:10-31

Portrait Of A Matron

Who can find a virtuous woman? for her price is far above rubies. 11. The heart of her husband doth safely trust in her, so that he shall have no need of spoil. 12. She will do him good, and not evil, all the days of her life. 13. She seeketh wool, and flax, and worketh willingly with her hands. 14. She is like the merchants' ships; she bringeth her food from afar. 15. She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens. 16. She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard. 17. She girdeth her loins with strength, and strengtheneth her arms. 18. She perceiveth that her merchandise is good: her candle goeth not out by night. 19. She layeth her hands to the spindle, and her hands hold the distaff. 20. She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy. 21. She is not afraid of the snow for her household: for all her household are clothed with scarlet. 22. She maketh herself coverings of tapestry; her clothing is silk and purple. 23. Her husband is known in the gates, when he sitteth among the eiders of the land. 24. She maketh fine linen, and selleth it; and delivereth girdles unto the merchant. 25. Strength and honour are her clothing; and she shall rejoice in time to come. 26. She openeth her mouth with wisdom; and in her tongue is the law of kindness. 27. She looketh well to the ways of her household, and eateth not the bread of idleness. 28. Her children arise up, and call her blessed; her husband also, and he praiseth her. 29. Many daughters have done virtuously, but thou excellest them all. 30. Favour is deceitful, and beauty is vain: but a woman that feareth the Lord. she shall be praised. 31. Give her of the fruit of her hands; and let her own works praise her in the gates.'--Proverbs 31:10-31.

THIS description of a good house-mother' attests the honourable position of woman in Israel. It would have been impossible in Eastern countries, where she was regarded only as a plaything and a better sort of slave. The picture is about equally far removed from old-world and from modern ideas of her place. This virtuous woman' is neither a doll nor a graduate nor a public character. Her kingdom is the home. Her works praise her in the gates'; but it is her husband, and not she, that sits' there among the elders. There is no sentiment or light of wedded love in the picture. It is neither the ideal woman nor wife that is painted, but the ideal head of a household, on whose management, as much as on her husband's work, its well-being depends.

There is plenty of room for modern ideals by the side of this old one, but they are very incomplete without it. If we take the oracle which his mother taught' King Lemuel to include this picture, the artist is a woman, and her motive may be to sketch the sort of wife her son should choose. In any case, it is significant that the book which began with the magnificent picture of Wisdom as a fair woman, and hung beside it the ugly likeness of Folly, should end with this charming portrait. It is an acrostic, and the fetters of alphabetic sequence are not favourable to progress or continuity of thought.

But I venture to suggest a certain advance in the representation which removes the apparent disjointed character and needless repetition. there are, first, three verses forming a kind of prologue or introduction (Proverbs 31:10-12). Then follows the picture proper, which is brought into unity if we suppose that it describes the growing material success of the diligent housekeeper, beginning with her own willing work, and gradually extending till she and her family are well to do and among the magnates of her town (Proverbs 31:13-29). Then follow two verses of epilogue or conclusion (Proverbs 31:30-31).

The rendering virtuous' is unsatisfactory; for what is meant is not moral excellence, either in the wider sense or in the narrower to which, in reference to woman, that great word has been unfortunately narrowed. Our colloquialism a woman of faculty' would fairly convey the idea, which is that of ability and general capacity. We have said that there was no light of wedded love in the picture. That is true of the main body of it; but no deeper, terse expression of the inmost blessedness of happy marriage was ever spoken than in the quiet words, The heart of her husband trusteth in her,' with the repose of satisfaction, with the tranquillity of perfect assurance. The bond uniting husband and wife in a true marriage is not unlike that uniting us with God. Happy are they who by their trust in one another and the peaceful joys which it brings are led to united trust in a yet deeper love, mirrored to them in their own! True, the picture here is mainly that of confidence that the wife is no squanderer of her husband's goods, but the sweet thought goes far beyond the immediate application. So with the other general feature in Proverbs 31:12. A true wife is a fountain of good, and good only, all the days of her life--ay, and beyond them too, when her remembrance shines like the calm west after a cloudless sunset. This being, as it were, the overture, next follows the main body of the piece.

It starts with a description of diligence in a comparatively humble sphere. Note that in Proverbs 31:13 the woman is working alone. She toils willingly,' or, as the literal rendering is, with the pleasure of her hands.' There is no profit in unwilling work. Love makes toil delightful, and delighted toil is successful. Throughout its pages the Bible reverences diligence. It is the condition of prosperity in material and spiritual things. Vainly do men and women try to dodge the law which makes the sweat of the brow' the indispensable requisite for eating bread.' When commerce becomes speculation, which is the polite name for gambling, which, again, is a synonym for stealing, it may yield much more dainty fare than bread to some for a time, but is sure to bring want sooner or later to individuals and communities. The foundation of this good woman's fortune was that she worked with a will. There is no other foundation, either for fortune or any other good, or for self-respect, or for progress in knowledge or goodness or religion.

Then her horizon widened, and she saw a way of increasing her store. She is like the merchants' ships; she bringeth her food from afar.' She looks afield, and sees opportunities for profitable exchange. Promptly she avails herself of these, and is at work while it is yet dark. She has a household now, and does not neglect their comfort, any more than she does their employment. Their food and their tasks are both set them in the early morning, and their mistress is up as soon as they. Her toil brings in wealth, and so Proverbs 31:16 shows another step in advance. She considereth a field, and buyeth it,' and has made money enough to stock it with vines, and so add a new source of revenue, and acquire a new position as owning land.

But prosperity does not make her relax her efforts so we are told again in Proverbs 31:17-19 of her abridging the hours of sleep, and toiling with wool and flax, which would be useless tautology if there were not some new circumstances to account for the repetition. Encouraged by success, she girdeth her loins with strength,' and, since she sees that Her merchandise is profitable,' she is the more induced to labour. She still works with her own hands (Proverbs 31:19). But the hands that are busy with distaff and spindle are also stretched out with alms in the open palm, and are extended in readiness to help the needy. A woman made unfeeling by wealth is a monster. Prosperity often leads men to niggardliness in charitable gifts; but if it does the same for a woman, it is doubly cursed. Pity and charity have their home in women's hearts. If they are so busy holding the distaff or the pen that they become hard and insensible to the cry of misery, they have lost their glory.

Then follow a series of verses describing how increased wealth brings good to her household and herself. The advantages are of a purely material sort. Her children are clothed with scarlet,' which was not only the name of the dye, but of the stuff. Evidently thick material only was dyed of that hue, and so was fit for winter clothing, even if the weather was so severe for Palestine that snow fell. Her house was furnished with carpets,' or rather cushions' or pillows,' which are more important pieces of furniture where people recline on divans than where they sit on chairs. Her own costume is that of a rich woman. Purple and fine linen' are tokens of wealth, and she is woman enough to like to wear these. There is nothing unbecoming in assuming the style of living appropriate to one's position. Her children and herself thus share in the advantages of her industry; and the husband, who does not appear to have much business of his own, gets his share in that he sits among the wealthy and honoured inhabitants of the town, in the gates,' the chief place of meeting for business and gossip.

Proverbs 31:24 recurs to the subject of the woman's diligence. She has got into a shipping business,' making for the export trade with the merchants'-literally, Canaanites' or Phoenicians, the great traders of the East, from whom, no doubt, she got the purple' of her clothing in exchange for her manufacture. But she had a better dress than any woven in looms or bought with goods. Strength and dignity' clothe her. She laugheth at the time to come'; that is, she is able to look forward without dread of poverty, because she has realised a competent sum. Such looking forward may be like that of the rich man in the parable, a piece of presumption, but it may also be compatible with devout recognition of God's providence. As in Proverbs 31:20, beneficence was coupled with diligence, so in Proverbs 31:26 gentler qualities are blended with strength and dignity, and calm anticipation of the future.

A glimpse into the very pulse' of the woman's nature is given. A true woman's strength is always gentle, and her dignity attractive and gracious. Prosperity has not turned her head. Wisdom,' the heaven-descended virgin, the deep music of whose call we heard sounding in the earlier chapters of Proverbs, dwells with this very practical woman. The collocation points the lesson that heavenly Wisdom has a field for its display in the common duties of a busy life, does not dwell in hermitages, or cloisters, or studies, but may guide and inspire a careful house keeper in her task of wisely keeping her husband's goods together. The old legend of the descending deity who took service as a goat-herd, is true of the heavenly Wisdom, which will come and live in kitchens and shops.

But the ideal woman has not only wisdom in act and word, but the law of kindness is on her tongue.' Prosperity should not rob her of her gracious demeanour. Her words should be glowing with the calm flame of love which stoops to lowly and undeserving objects. If wealth leads to presumptuous reckoning on the future, and because we have much goods laid up for many years,' we see no other use of leisure than to eat and drink and be merry, we fatally mistake our happiness and our duty. But if gentle compassion and helpfulness are on our lips and in our hearts and deeds, prosperity will be blessed.

Nor does this ideal woman relax in her diligence, though she has prospered. Proverbs 31:27 seems very needless repetition of what has been abundantly said already, unless we suppose, as before, new circumstances to account for the reintroduction of a former characteristic. These are, as it seems to me, the increased wealth of the heroine, which might have led her to relax her watchfulness. Some slacking off might have been expected and excused; but at the end, as at the beginning, she looks after her household and is herself diligent. The picture refers only to outward things. But we may remember that the same law applies to all, and that any good, either of worldly wealth or of intellectual, moral, or religious kind, is only preserved by the continuous exercise of the same energies which won it at first.

Proverbs 31:28-29 give the eulogium pronounced by children and husband. The former rise up' as in reverence; the latter declares her superiority to all women, with the hyperbolical language natural to love. Happy the man who, after long years of wedded life, can repeat the estimate of his early love with the calm certitude born of experience!

The epilogue in Proverbs 31:30-31 is not the continuation of the husband's speech. It at once points the lesson from the whole picture for King Lemuel, and unveils the root of the excellences described. Beauty is skin deep. Let young men look deeper than a fair face. Let young women seek for that beauty which does not fade. The fear of the Lord lies at the bottom of all goodness that will last through the tear and wear of wedded life, and of all domestic diligence which is not mere sordid selfishness or slavish toil. The narrow arena of domestic life affords a fit theatre for the exercise of the highest gifts and graces; and the woman who has made a home bright, and has won and kept a husband's love and children's reverence, may let who will grasp at the more conspicuous prizes which women are so eager after nowadays. She has chosen the better part, which shall not be taken from her. She shall receive of the fruit of her hands' both now and hereafter, if the fear of the Lord has been the root from which that fruit has grown; and her works shall praise her in the gate,' though she sits quietly in her home. It is well when our deeds are the trumpeters of our fame, and when to tell them is to praise us.

The whole passage is the hallowing of domestic life, a directory for wives and mothers, a beautiful ideal of how noble a thing a busy mother's life may be, an exhibition to young men of what they should seek, and of young women of what they should aim at. It were well for the next generation if the young women of this one were as solicitous to make cages as nets, to cultivate qualities which would keep love in the home as to cultivate attractions which lure him to their feet.

THE END

Ecclesiastes; Or, The Preacher

MHCC: Pro 31:1-9

When children are under the mother's eye, she has an opportunity of fashioning their minds aright. Those who are grown up, should often call to mind the good teaching they received when children. The many awful instances of promising characters who have been ruined by vile women, and love of wine, should warn every one to avoid these evils. Wine is to be used for want or medicine. Every creature of God is good, and wine, though abused, has its use. By the same rule, due praise and consolation should be used as cordials to the dejected and tempted, not administered to the confident and self-sufficient. All in authority should be more carefully temperate even than other men; and should be protectors of those who are unable or afraid to plead their own cause. Our blessed Lord did not decline the bitterest dregs of the cup of sorrow put into his hands; but he puts the cup of consolation into the hands of his people, and causes those to rejoice who are in the deepest distress.

MHCC: Pro 31:10-31

This is the description of a virtuous woman of those days, but the general outlines equally suit every age and nation. She is very careful to recommend herself to her husband's esteem and affection, to know his mind, and is willing that he rule over her. 1. She can be trusted, and he will leave such a wife to manage for him. He is happy in her. And she makes it her constant business to do him good. 2. She is one that takes pains in her duties, and takes pleasure in them. She is careful to fill up time, that none be lost. She rises early. She applies herself to the business proper for her, to women's business. She does what she does, with all her power, and trifles not. 3. She makes what she does turn to good account by prudent management. Many undo themselves by buying, without considering whether they can afford it. She provides well for her house. She lays up for hereafter. 4. She looks well to the ways of her household, that she may oblige all to do their duty to God and one another, as well as to her. 5. She is intent upon giving as upon getting, and does it freely and cheerfully. 6. She is discreet and obliging; every word she says, shows she governs herself by the rules of wisdom. She not only takes prudent measures herself, but gives prudent advice to others. The law of love and kindness is written in the heart, and shows itself in the tongue. Her heart is full of another world, even when her hands are most busy about this world. 7. Above all, she fears the Lord. Beauty recommends none to God, nor is it any proof of wisdom and goodness, but it has deceived many a man who made his choice of a wife by it. But the fear of God reigning in the heart, is the beauty of the soul; it lasts forever. 8. She has firmness to bear up under crosses and disappointments. She shall reflect with comfort when she comes to be old, that she was not idle or useless when young. She shall rejoice in a world to come. She is a great blessing to her relations. If the fruit be good, the tree must have our good word. But she leaves it to her own works to praise her. Every one ought to desire this honour that cometh from God; and according to this standard we all ought to regulate our judgments. This description let all women daily study, who desire to be truly beloved and respected, useful and honourable. This passage is to be applied to individuals, but may it not also be applied to the church of God, which is described as a virtuous spouse? God by his grace has formed from among sinful men a church of true believers, to possess all the excellences here described.

Matthew Henry: Pro 31:1-9

Most interpreters are of opinion that Lemuel is Solomon; the name signifies one that is for God, or devoted to God; and so it agrees well enough with that honourable name which, by divine appointment, was given to Solomon (2Sa 12:25), Jedediah - beloved of the Lord. Lemuel is supposed to be a pretty, fond, endearing name, by which his mother used to call him; and so much did he value himself upon the interest he had in his mother's affections that he was not ashamed to call himself by it. One would the rather incline to think it is Solomon that here tells us what his mother taught him because he tells us (Pro 4:4) what his father taught him. But some think (and the conjecture is not improbable) that Lemuel was a prince of some neighbouring country, whose mother was a daughter of Israel, perhaps of the house of David, and taught him these good lessons. Note, 1. It is the duty of mothers, as well as fathers, to teach their children what is good, that they may do it, and what is evil, that they may avoid it; when they are young and tender they are most under the mother's eye, and she has then an opportunity of moulding and fashioning their minds well, which she ought not to let slip. 2. Even kings must be catechised; the greatest of men is less than the least of the ordinances of God. 3. Those that have grown up to maturity should often call to mind, and make mention of, the good instructions they received when they were children, for their own admonition, the edification of others, and the honour of those who were the guides of their youth.

Now, in this mother's (this queen mother's) catechism, observe,

I. Her expostulation with the young prince, by which she lays hold of him, claims an interest in him, and awakens his attention to what she is about to say (Pro 31:2): " What! my son? What shall I say to thee?"She speaks as one considering what advice to give him, and choosing out words to reason with him; so full of concern is she for his welfare! Or, What is it that thou doest? It seems to be a chiding question. She observed, when he was young, that he was too much inclined to women and wine, and therefore she found it necessary to take him to task and deal roundly with him. " What! my son? Is this the course of life thou intendest to lead? Have I taught thee no better than thus? I must reprove thee, and reprove thee sharply, and thou must take it well, for,"1. "Thou art descended from me; thou art the son of my womb, and therefore what I say comes from the authority and affection of a parent and cannot be suspected to come from any ill-will. Thou art a piece of myself. I bore thee with sorrow, and I expect no other return for all the pains I have taken with thee, and undergone for thee, than this, Be wise and good, and then I am well paid."2. "Thou art devoted to my God; thou art the son of my vows, the son I prayed to God to give me and promised to give back to God, and did so"(thus Samuel was the son of Hannah's vows); "Thou art the son I have often prayed to God to give his grace to (Psa 72:1), and shall a child of so many prayers miscarry? And shall all my hopes concerning thee be disappointed?"Our children that by baptism are dedicated to God, for whom and in whose name we covenanted with God, may well be called the children of our vows; and, as this may be made a good plea with God in our prayers for them, so it may be made a good plea with them in the instructions we give them; we may tell them they are baptized, are the children of our vows, and it is at their peril if they break those bonds in sunder which in their infancy they were solemnly brought under.

II. The caution she gives him against those two destroying sins of uncleanness and drunkenness, which, if he allowed himself in them, would certainly be his ruin. 1. Against uncleanness (Pro 31:3): Give not thy strength unto women, unto strange women. He must not be soft and effeminate, nor spend that time in a vain conversation with the ladies which should be spent in getting knowledge and despatching business, nor employ that wit (which is the strength of the soul) in courting and complimenting them which he should employ about the affairs of his government. "Especially shun all adultery, fornication, and lasciviousness, which waste the strength of the body, and bring into it dangerous diseases. Give not thy ways, thy affections, thy conversation, to that which destroys kings, which has destroyed many, which gave such a shock to the kingdom even of David himself, in the matter of Uriah. Let the sufferings of others be thy warnings."It lessens the honour of kings and makes them mean. Are those fit to govern others that are themselves slaves to their own lusts? It makes them unfit for business, and fills their court with the basest and worst of animals. Kings lie exposed to temptations of this kind, having wherewith both to please the humours and to bear the charges of the sin, and therefore they ought to double their guard; and, if they would preserve their people from the unclean spirit, they must themselves be patterns of purity. Meaner people may also apply it to themselves. Let none give their strength to that which destroys souls. 2. Against drunkenness, Pro 31:4, Pro 31:5. He must not drink wine or strong drink to excess; he must never sit to drink, as they used to do in the day of their king, when the princes made him sick with bottles of wine, Hos 7:7. Whatever temptation he might be in from the excellency of the wine, or the charms of the company, he must deny himself, and be strictly sober, considering, (1.) The indecency of drunkenness in a king. However some may call it a fashionable accomplishment and entertainment, it is not for kings, O Lemuel! it is not for kings, to allow themselves that liberty; it is a disparagement to their dignity, and profanes their crown, by confusing the head that wears it; that which for the time unmans them does for the time unking them. Shall we say, They are gods? No, they are worse than the beasts that perish. All Christians are made to our God kings and priests, and must apply this to themselves. It is not for Christians, it is not for Christians, to drink to excess; they debase themselves if they do; it ill becomes the heirs of the kingdom and the spiritual priests, Lev 10:9. (2.) The ill consequences of it (Pro 31:5): Lest they drink away their understandings and memories, drink and forget the law by which they are to govern; and so, instead of doing good with their power, do hurt with it, and pervert or alter the judgment of all the sons of affliction, and, when they should right them, wrong them, and add to their affliction. It is a sad complaint which is made of the priests and prophets (Isa 28:7), that they have erred through wine, and through strong drink they are out of the way; and the effect is as bad in kings, who when they are drunk, or intoxicated with the love of wine, cannot but stumble in judgment. Judges must have clear heads, which those cannot have who so often make themselves giddy, and incapacitate themselves to judge of the most common things.

III. The counsel she gives him to do good. 1. He must do good with his wealth. Great men must not think that they have their abundance only that out of it they may made provision for the flesh, to fulfil the lusts of it, and may the more freely indulge their own genius; no, but that with it they may relieve such as are in distress, Pro 31:6, Pro 31:7. "Thou hast wine or strong drink at command; instead of doing thyself hurt with it, do others good with it; let those have it that need it."Those that have wherewithal must not only give bread to the hungry and water to the thirsty, but they must give strong drink to him that is ready to perish through sickness or pain and wine to those that are melancholy and of heavy heart; for it was appointed to cheer and revive the spirits, and make glad the heart (as it does where there is need of it), not to burden and oppress the spirits, as it does where there is no need of it. We must deny ourselves in the gratifications of sense, that we may have to spare for the relief of the miseries of others, and be glad to see our superfluities and dainties better bestowed upon those whom they will be a real kindness to than upon ourselves whom they will be a real injury to. Let those that are ready to perish drink soberly, and it will be a means so to revive their drooping spirits that they will forget their poverty for the time and remember their misery no more, and so they will be the better able to bear it. The Jews say that upon this was grounded the practice of giving a stupifying drink to condemned prisoners when they were going to execution, as they did to our Saviour. But the scope of the place is to show that wine is a cordial, and therefore to be used for want and not for wantonness, by those only that need cordials, as Timothy, who is advised to drink a little wine, only for his stomach's sake and his often infirmities, 1Ti 5:23. 2. He must do good with his power, his knowledge, and interest, must administer justice with care, courage, and compassion, Pro 31:8, Pro 31:9. (1.) He must himself take cognizance of the causes his subjects have depending in his courts, and inspect what his judges and officers do, that he may support those that do their duty, and lay those aside that neglect it or are partial. (2.) He must, in all matters that come before him, judge righteously, and, without fear of the face of man, boldly pass sentence according to equity: Open thy mouth, which denotes the liberty of speech that princes and judges ought to use in passing sentence. Some observe that only wise men open their mouths, for fools have their mouths always open, are full of words. (3.) He must especially look upon himself as obliged to be the patron of oppressed innocency. The inferior magistrates perhaps had not zeal and tenderness enough to plead the cause of the poor and needy; therefore the king himself must interpose, and appear as an advocate, [1.] For those that were unjustly charged with capital crimes, as Naboth was, that were appointed to destruction, to gratify the malice either of a particular person or of a party. It is a case which it well befits a king to appear in, for the preserving of innocent blood. [2.] For those that had actions unjustly brought against them, to defraud them of their right, because they were poor and needy, and unable to defend it, not having wherewithal to fee counsel; in such a case also kings must be advocates for the poor. Especially, [3.] For those that were dumb, and knew not how to speak for themselves, either through weakness or fear, or being over-talked by the prosecutor or over-awed by the court. It is generous to speak for those that cannot speak for themselves, that are absent, or have not words at command, or are timorous. Our law appoints the judge to be of counsel for the prisoner.

Matthew Henry: Pro 31:10-31

This description of the virtuous woman is designed to show what wives the women should make and what wives the men should choose; it consists of twenty-two verses, each beginning with a letter of the Hebrew alphabet in order, as some of the Psalms, which makes some think it was no part of the lesson which Lemuel's mother taught him, but a poem by itself, written by some other hand, and perhaps had been commonly repeated among the pious Jews, for the ease of which it was made alphabetical. We have the abridgment of it in the New Testament (1Ti 2:9, 1Ti 2:10, 1Pe 3:1-6), where the duty prescribed to wives agrees with this description of a good wife; and with good reason is so much stress laid upon it, since it contributes as much as any one thing to the keeping up of religion in families, and the entail of it upon posterity, that the mothers be wise and good; and of what consequence it is to the wealth and outward prosperity of a house every one is sensible. He that will thrive must ask his wife leave. Here is,

I. A general enquiry after such a one (Pro 31:10), where observe, 1. The person enquired after, and that is a virtuous woman - a woman of strength (so the word is), though the weaker vessel, yet made strong by wisdom and grace, and the fear of God: it is the same word that is used in the character of good judges (Exo 18:21), that they are able men, men qualified for the business to which they are called, men of truth, fearing God. So it follows, A virtuous woman is a woman of spirit, who has the command of her own spirit and knows how to manage other people's, one that is pious and industrious, and a help meet for a man. In opposition to this strength, we read of the weakness of the heart of an imperious whorish woman, Eze 16:30. A virtuous woman is a woman of resolution, who, having espoused good principles, is firm and steady to them, and will not be frightened with winds and clouds from any part of her duty. 2. The difficulty of meeting with such a one: Who can find her? This intimates that good women are very scarce, and many that seem to be so do not prove so; he that thought he had found a virtuous woman was deceived; Behold, it was Leah, and not the Rachel he expected. But he that designs to marry ought to seek diligently for such a one, to have this principally in his eye, in all his enquiries, and to take heed that he be not biassed by beauty or gaiety, wealth or parentage, dressing well or dancing well; for all these may be and yet the woman not be virtuous, and there is many a woman truly virtuous who yet is not recommended by these advantages. 3. The unspeakable worth of such a one, and the value which he that has such a wife ought to put upon her, showing it by his thankfulness to God and his kindness and respect to her, whom he must never think he can do too much for. Her price is far above rubies, and all the rich ornaments with which vain women adorn themselves. The more rare such good wives are the more they are to be valued.

II. A particular description of her and of her excellent qualifications.

1. She is very industrious to recommend herself to her husband's esteem and affection. Those that are good really will be good relatively. A good woman, if she be brought into the marriage state, will be a good wife, and make it her business to please her husband, 1Co 7:34. Though she is a woman of spirit herself, yet her desire is to her husband, to know his mind, that she may accommodate herself to it, and she is willing that he should rule over her. (1.) She conducts herself so that he may repose an entire confidence in her. He trusts in her chastity, which she never gave him the least occasion to suspect or to entertain any jealousy of; she is not morose and reserved, but modest and grave, and has all the marks of virtue in her countenance and behaviour; her husband knows it, and therefore his heart doth safely trust in her; he is easy, and makes her so. He trusts in her conduct, that she will speak in all companies, and act in all affairs, with prudence and discretion, so as not to occasion him either damage or reproach. He trusts in her fidelity to his interests, and that she will never betray his counsels nor have any interest separate from that of his family. When he goes abroad, to attend the concerns of the public, he can confide in her to order all his affairs at home, as well as if he himself were there. She is a good wife that is fit to be trusted, and he is a good husband that will leave it to such a wife to manage for him. (2.) She contributes so much to his content and satisfaction that he shall have no need of spoil; he needs not be griping and scraping abroad, as those must be whose wives are proud and wasteful at home. She manages his affairs so that he is always before-hand, has such plenty of his own that he is in no temptation to prey upon his neighbours. He thinks himself so happy in her that he envies not those who have most of the wealth of this world; he needs it not, he has enough, having such a wife. Happy the couple that have such a satisfaction as this in each other! (3.) She makes it her constant business to do him good, and is afraid of doing any thing, even through inadvertency, that may turn to his prejudice, Pro 31:12. She shows her love to him, not by a foolish fondness, but by prudent endearments, accommodating herself to his temper, and not crossing him, giving him good words, and not bad ones, no, not when he is out of humour, studying to make him easy, to provide what is fit for him both in health and sickness, and attending him with diligence and tenderness when any thing ails him; nor would she, no, not for the world, wilfully do any thing that might be a damage to his person, family, estate, or reputation. And this is her care all the days of her life; not at first only, or now and then, when she is in a good humour, but perpetually; and she is not weary of the good offices she does him: She does him good, not only all the days of his life, but of her own too; if she survive him, still she is doing him good in her care of his children, his estate, and good name, and all the concerns he left behind him. We read of kindness shown, not only to the living, but to the dead, Rth 2:20. (4.) She adds to his reputation in the world (Pro 31:23): Her husband is known in the gates, known to have a good wife. By his wise counsels, and prudent management of affairs, it appears that he has a discreet companion in his bosom, by conversation with whom he improves himself. By his cheerful countenance and pleasant humour it appears that he has an agreeable wife at home; for many that have not have their tempers strangely soured by it. Nay, by his appearing clean and neat in his dress, every thing about him decent and handsome, yet not gaudy, one may know he has a good wife at home, that takes care of his clothes.

2. She is one that takes pains in the duty of her place and takes pleasure in it. This part of her character is much enlarged upon here. (1.) She hates to sit still and do nothing: She eats not the bread of idleness, Pro 31:27. Though she needs not work for her bread (she has an estate to live upon), yet she will not eat it in idleness, because she knows that we were none of us sent into this world to be idle, that when we have nothing to do the devil will soon find us something to do, and that it is not fit that those who will not labour should eat. Some eat and drink because they can find themselves nothing else to do, and needless visits must be received with fashionable entertainments; these are eating the bread of idleness, which she has no relish for, for she neither gives nor receives idle visits nor idle talk. (2.) She is careful to fill up time, that none of that be lost. When day-light is done, she does not then think it time to lay by her work, as those are forced to do whose business lies abroad in the fields (Psa 104:23), but her business lying within-doors, and her work worth candle-light, with that she lengthens out the day; and her candle goes not out by night, Pro 31:18. It is a mercy to have candle-light to supply the want of day-light, and a duty, having that advantage, to improve it. We say of an elaborate piece, It smells of the lamp. (3.) She rises early, while it is yet night (Pro 31:15), to give her servants their breakfast, that they may be ready to go cheerfully about their work as soon as the day breaks. She is none of those who sit up playing at cards, or dancing, till midnight, till morning, and then lie in bed till noon. No; the virtuous woman loves her business better than her ease or her pleasure, is in care to be found in the way of her duty every hour of the day, and has more true satisfaction in having given meat to her household betimes in the morning than those can have in the money they have won, much more in what they have lost, who sat up all night at play. Those that have a family to take care of should not love their bed too well in a morning. (4.) She applies herself to the business that is proper for her. It is not in a scholar's business, or statesman's business, or husbandman's business, that she employs herself, but in women's business: She seeks wool and flax, where she may have the best of each at the best hand, and cheapest; she has a stock of both by her, and every thing that is necessary to the carrying on both of the woollen and the linen manufacture (Pro 31:13), and with this she does not only set the poor on work, which is a very good office, but does herself work, and work willingly, with her hands; she works with the counsel or delight of her hands (so the word is); she goes about it cheerfully and dexterously, lays not only her hand, but her mind to it, and goes on in it without weariness in well-doing. She lays her own hands to the spindle, or spinning-wheel, and her hands hold the distaff (Pro 31:19), and she does not reckon it either an abridgment of her liberty or a disparagement to her dignity, or at all inconsistent with her repose. The spindle and the distaff are here mentioned as her honour, while the ornaments of the daughters of Zion are reckoned up to their reproach, Isa 2:18, etc. (5.) She does what she does with all her might, and does not trifle in it (Pro 31:17); She girds her loins with strength and strengthens her arms; she does not employ herself in sitting work only, or in that which is only the nice performance of the fingers (there are works that are scarcely one remove from doing nothing); but, if there be occasion, she will go through with work that requires all the strength she has, which she will use as one that knows it is the way to have more.

3. She is one that makes what she does to turn to a good account, by her prudent management of it. She does not toil all night and catch nothing; no, she herself perceives that her merchandise is good (Pro 31:18); she is sensible that in all her labour there is profit, and that encourages her to go on in it. She perceives that she can make things herself better and cheaper than she can buy them; she finds by observation what branch of her employment brings in the best returns, and to that she applies herself most closely. (1.) She brings in provisions of all things necessary and convenient for her family, Pro 31:14. No merchants' ships, no, not Solomon's navy, ever made a more advantageous return than her employments do. Do they bring in foreign commodities with the effects they export? So does she with the fruit of her labours. What her own ground does not produce she can furnish herself with, if she have occasion for it, by exchanging her own goods for it; and so she brings her food from afar. Not that she values things the more for their being far-fetched, but, if they be ever so far off, if she must have them she knows how to come by them. (2.) She purchases lands, and enlarges the demesne of the family (Pro 31:16): She considers a field, and buys it. She considers what an advantage it will be to the family and what a good account it will turn to, and therefore she buys it; or, rather, though she have ever so much mind to it she will not buy it till she has first considered it, whether it be worth her money, whether she can afford to take so much money out of her stock as must go to purchase it, whether the title be good, whether the ground will answer the character given of it, and whether she has money at command to pay for it. Many have undone themselves by buying without considering; but those who would make advantageous purchases must consider, and then buy. She also plants a vineyard, but it is with the fruit of her hands; she does not take up money, or run into debt, to do it, but she does it with what she can spare out of the gains of her own housewifery. Men should not lay out any thing upon superfluities, till, by the blessing of God upon their industry, they have got before-hand, and can afford it; and then the fruit of the vineyard is likely to be doubly sweet, when it is the fruit of honest industry. (3.) She furnishes her house well and has good clothing for herself and her family (Pro 31:22): She makes herself coverings of tapestry to hang her rooms, and she may be allowed to use them when they are of her own making. Her own clothing is rich and fine: it is silk and purple, according to her place and rank. Though she is not so vain as to spend much time in dressing herself, nor makes the putting on of apparel her adorning, nor values herself upon it, yet she has rich clothes and puts them on well. The senator's robes which her husband wears are of her own spinning, and they look better and wear better than any that are bought. She also gets good warm clothing for her children, and her servants' liveries. She needs not fear the cold of the most pinching winter, for she and her family are well provided with clothes, sufficient to keep out cold, which is the end chiefly to be aimed at in clothing: All her household are clothed in scarlet, strong cloth and fit for winter, and yet rich and making a good appearance. They are all double clothed (so some read it), have change of raiment, a winter suit and a summer suit. (4.) She trades abroad. She makes more than she and her household have occasion for; and therefore, when she has sufficiently stocked her family, she sells fine linen and girdles to the merchants (Pro 31:24), who carry them to Tyre, the mart of the nations, or some other trading city. Those families are likely to thrive that sell more than they buy; as it is well with the kingdom when abundance of its home manufactures are exported. It is no disgrace to those of the best quality to sell what they can spare, nor to deal in trade and send ventures by sea. (5.) She lays up for hereafter: She shall rejoice in time to come, having laid in a good stock for her family, and having good portions for her children. Those that take pains when they are in their prime will have the pleasure and joy of it when they are old, both in reflecting upon it and in reaping the benefit of it.

4. She takes care of her family and all the affairs of it, gives meat to her household (Pro 31:15), to every one his portion of meat in due season, so that none of her servants have reason to complain of being kept short or faring hard. She gives also a portion (an allotment of work, as well as meat) to her maidens; they shall all of them know their business and have their task. She looks well to the ways of her household (Pro 31:27); she inspects the manners of all her servants, that she may check what is amiss among them, and oblige them all to behave properly and do their duty to God and one another, as well as to her; as Job, who put away iniquity far from his tabernacle, and David, who would suffer no wicked thing in his house. She does not intermeddle in the concerns of other people's houses; she thinks it enough for her to look well to her own.

5. She is charitable to the poor, Pro 31:20. She is as intent upon giving as she is upon getting; she often serves the poor with her own hand, and she does if freely, cheerfully, and very liberally, with an out-stretched hand. Nor does she relieve her poor neighbours only, and those that are nigh at hand, but she reaches forth her hands to the needy that are at a distance, seeking opportunities to do good and to communicate, which is as good housewifery as any thing she does.

6. She is discreet and obliging in all her discourse, not talkative, censorious, nor peevish, as some are, that know how to take pains; no, she opens her mouth with wisdom; when she does speak, it is with a great deal of prudence and very much to the purpose; you may perceive by every word she says how much she governs herself by the rules of wisdom. She not only takes prudent measures herself, but gives prudent advice to others; and this not as assuming the authority of a dictator, but with the affection of a friend and an obliging air: In her tongue is the law of kindness; all she says is under the government of that law. The law of love and kindness is written in the heart, but it shows itself in the tongue; if we are kindly affectioned one to another, it will appear by affectionate expression. It is called a law of kindness, because it gives law to others, to all she converses with. Her wisdom and kindness together put a commanding power into all she says; they command respect, they command compliance. How forcible are right words! In her tongue is the law of grace, or mercy (so some read it), understanding it of the word and law of God, which she delights to talk of among her children and servants. She is full of pious religious discourse, and manages it prudently, which shows how full her heart is of another world even when her hands are most busy about this world.

7. That which completes and crowns her character is that she fears the Lord, Pro 31:30. With all those good qualities she lacks not that one thing needful; she is truly pious, and, in all she does, is guided and governed by principles of conscience and a regard to God; this is that which is here preferred far before beauty; that is vain and deceitful; all that are wise and good account it so, and value neither themselves nor others on it. Beauty recommends none to God, nor is it any certain indication of wisdom and goodness, but it has deceived many a man who has made his choice of a wife by it. There may be an impure deformed soul lodged in a comely and beautiful body; nay, many have been exposed by their beauty to such temptations as have been the ruin of their virtue, their honour, and their precious souls. It is a fading thing at the best, and therefore vain and deceitful. A fit of sickness will stain and sully it in a little time; a thousand accidents may blast this flower in its prime; old age will certainly wither it and death and the grave consume it. But the fear of God reigning in the heart is the beauty of the soul; it recommends those that have it to the favour of God, and is, in his sight, of great price; it will last for ever, and bid defiance to death itself, which consumes the beauty of the body, but consummates the beauty of the soul.

III. The happiness of this virtuous woman.

1. She has the comfort and satisfaction of her virtue in her own mind (Pro 31:25): Strength and honour are her clothing, in which she wraps herself, that is, enjoys herself, and in which she appears to the world, and so recommends herself. She enjoys a firmness and constancy of mind, has spirit to bear up under the many crosses and disappointments which even the wise and virtuous must expect to meet with in this world; and this is her clothing, for defence as well as decency. She deals honourably with all, and she has the pleasure of doing so, and shall rejoice in time to come; she shall reflect upon it with comfort, when she comes to be old, that she was not idle or useless when she was young. In the day of death it will be a pleasure to her to think that she has lived to some good purpose. Nay, she shall rejoice in an eternity to come; she shall be recompensed for her goodness with fulness of joy and pleasures for evermore.

2. She is a great blessing to her relations, Pro 31:28. (1.) Her children grow up in her place, and they call her blessed. They give her their good word, they are themselves a commendation to her, and they are ready to give great commendations of her; they pray for her, and bless God that they had such a good mother. It is a debt which they owe her, a part of that honour which the fifth commandment requires to be paid to father and mother; and it is a double honour that is due to a good father and a good mother. (2.) Her husband thinks himself so happy in her that he takes all occasions to speak well of her, as one of the best of women. It is no indecency at all, but a laudable instance of conjugal love, for husbands and wives to give one another their due praises.

3. She gets the good word of all her neighbours, as Ruth did, whom all the city of her people knew to be a virtuous woman, Rth 3:11. Virtue will have its praise, Phi 4:8. A woman that fears the Lord, shall have praise of God (Rom 2:29) and of men too. It is here shown, (1.) That she shall be highly praised (Pro 31:29): Many have done virtuously. Virtuous women, it seems, are precious jewels, but not such rare jewels as was represented Pro 31:10. There have been many, but such a one as this cannot be paralleled. Who can find her equal? She excels them all. Note, Those that are good should aim and covet to excel in virtue. Many daughters, in their father's house, and in the single state, have done virtuously, but a good wife, if she be virtuous, excels them all, and does more good in her place than they can do in theirs. Or, as some explain it, A man cannot have his house so well kept by good daughters, as by a good wife. (2.) That she shall be incontestably praised, without contradiction, Pro 31:31. Some are praised above what is their due, but those that praise her do but give her of the fruit of her hands; they give her that which she has dearly earned and which is justly due to her; she is wronged if she have it not. Note, Those ought to be praised the fruit of whose hands is praise-worthy. The tree is known by its fruits, and therefore, if the fruit be good, the tree must have our good word. If her children be dutiful and respectful to her, and conduct themselves as they ought, they then give her the fruit of her hands; she reaps the benefit of all the care she has taken of them, and thinks herself well paid. Children must thus study to requite their parents, and this is showing piety at home, 1Ti 5:4. But, if men be unjust, the thing will speak itself, her own works will praise her in the gates, openly before all the people. [1.] She leaves it to her own works to praise her, and does not court the applause of men. Those are none of the truly virtuous women that love to hear themselves commended. [2.] Her own works will praise her; if her relations and neighbours altogether hold their peace, her good works will proclaim her praise. The widows gave the best encomium of Dorcas when they showed the coats and garments she had made for the poor, Act 9:39. [3.] The least that can be expected from her neighbours is that they should let her own works praise her, and do nothing to hinder them. Those that do that which is good, let them have praise of the same (Rom 13:3) and let us not enviously say, or do, any thing to the diminishing of it, but be provoked by it to a holy emulation. Let none have an ill report from us, that have a good report even of the truth itself. Thus is shut up this looking-glass for ladies, which they are desired to open and dress themselves by; and, if they do so, their adorning will be found to praise, and honour, and glory, at the appearing of Jesus Christ.

Keil-Delitzsch: Pro 31:1

Superscription:

1 Words of Lemuel the king,

The utterance wherewith his mother warned him.

Such would be the superscription if the interpunction of the text as it lies before us were correct. But it is not possibly right. For, notwithstanding the assurance of Ewald, §277b, למואל מלך , nevertheless, as it would be here used, remains an impossibility. Certainly under circumstances an indeterminate apposition can follow a proper name. That on coins we read מתתיה כהן גדול or נרון קיסר is nothing strange; in this case we also use the words "Nero, emperor,"and that we altogether omit the article shows that the case is singular: the apposition wavers between the force of a generic and of a proper name. A similar case is the naming of the proper name with the general specification of the class to which this or that one bearing the name belongs in lists of persons, as e.g. , 1Ki 4:2-6, or in such expressions as, e.g. , "Damascus, a town,"or " Tel Hum , a castle,"and the like; here we have the indefinite article, because the apposition is a simple declaration of the class.

(Note: Thus it is also with the examples of indeterminate gentilicia, which Riehm makes valid for למואל מלך (for he translates למואל symbolically, which, however, syntactically makes no difference): "As analogous to 'Lemuel, a king,' one may adduce 'Jeroboam, son of Nebat, an Ephrathite,' 1Ki 11:26, instead of the usual form 'the Ephrathite;'"and בן־ימיני , Psa 7:1, for בן הימיני ; on the contrary, כהן , 1Ki 4:5, does not belong to the subject, but is the pred.)

But would the expression, "The poem of Oscar, a king,"be proper as the title of a book? Proportionally more so than "Oscar, king;"but also that form of indeterminate apposition is contrary to the usus loq ., especially with a king with whom the apposition is not a generic name, but a name of honour. We assume that "Lemuel"is a symbolical name, like "Jareb"in "King Jareb,"Hos 5:13; Hos 10:6; so we would expect the phrase to be מלך למואל ( ה ) rather than למואל מלך . The phrase "Lemuel, king,"here in the title of this section of the book, sounds like a double name, after the manner of עבר מלך in the book of Jeremiah. In the Greek version also the phrase Λεμουέλου βασιλέως ( Venet .) is not used as syntactically correct without having joined to the βασιλέως a dependent genitive such as τῶν Αράβων , while none of the old translators, except Jerome, take the words למואל מלך together in the sense of Lamuelis regis . Thus מלך משּׂא are to be taken together, with Hitzig, Bertheau, Zöckler, Mühlau, and Dächsel, against Ewald and Kamphausen; משׂא , whether it be a name of a tribe or a country, or of both at the same time, is the region ruled over by Lemuel, and since this proper name throws back the determination which it has in itself on מלך , the phrase is to be translated: "Words of Lemuel the king of Massa"( vid ., under Pro 30:1). If Aquila renders this proper name by Λεμμοῦν , Symmachus by Ἰαμουήλ , Theodotion by Ρεβουήλ , the same arbitrariness prevails with reference to the initial and terminal sound of the word, as in the case of the words Ἀμβακούμ, Βεελζεβούλ, Βελίαρ . The name למוּאל sounds like the name of Simeon's first-born, ימוּאל , Gen 46:10, written in Num 26:12 and 1Ch 4:24 as נמוּאל ; יואל also appears, 1Ch 4:35, as a Simeonite name, which Hitzig adduces in favour of his view that משׂא was a North Arab. Simeonite colony. The interchange of the names ימואל and נמואל is intelligible if it is supposed that ימואל (from ימה = ימא ) designates the sworn (sworn to) of God, and נמואל (from נם Mishnic = נאם )

(Note: In the Midrash Koheleth to Pro 1:1, the name Lemuel (as a name of Solomon) is explained: he who has spoken to God in his heart.)

the expressed (addressed) of God; here the reference of ימו and נמו to verbal stems is at least possible, but a verb למּה is found only in the Arab., and with significations inus . But there are two other derivations of the name: (1) The verb (Arab.) waâla signifies to hasten (with the infin. of the onomatop . verbs waniyal , like raḥyal , walking, because motion, especially that which is tumultuous, proceeds with a noise), whence mawnil , the place to which one flees, retreat. Hence למוּאל or למואל , which is in this case to be assumed as the ground-form, might be formed from אל מואל , God is a refuge, with the rejection of the א . This is the opinion of Fleischer, which Mühlau adopts and has established, p. 38-41; for he shows that the initial א is not only often rejected where it is without the support of a full vocal, e.g. , נחנוּ = אנחנוּ , lalah = ilalah ( Deus ), but that this aphaeresis not seldom also occurs where the initial has a full vocal, e.g. , לעזר = אלעזר , laḥmaru = âllahmaru ( ruber ), laḥsâ = âl -laḥsâ (the name of a town); cf. also Blau in Deutsch. Morgenl. Zeitschr . xxv. 580. But this view is thus acceptable and tenable; a derivation which spares us by a like certainty the supposition of such an abbreviation established only by the late Palestinian לעזר , Λάζαρος , might well desire the preference. (2) Fleischer himself suggests another derivation: "The signification of the name is Deo consecratus , למו , poetic for ל , as also in Pro 31:4 it is to be vocalized למואל after the Masora."The form למואל is certainly not less favourable to that first derivation than to this second; the û is in both cases an obscuration of the original. But that "Lemuel"may be explained in this second way is shown by "Lael,"Num 3:24 (Olshausen, §277d).

(Note: Simonis has also compared Aethiopic proper names, such as Zakrestos, Zaiasus. Zamikaël, Zamariam .)

It is a beautiful sign for King Lemuel, and a verification of his name, that it is he himself by whom we receive the admonition with which his mother in her care counselled him when he attained to independent government. אשׁר connects itself with דברי , after we have connected משׂא with מלך ; it is accus. of the manner to יסּרתּוּ = יסּרתהוּ ; cf. הטּתּוּ , Pro 7:21, with גּמלתהוּ , Pro 31:12 : wherewith (with which words) she earnestly and impressively admonished him. The Syr. translates: words of Muel, as if ל were that of the author. "Others as inconsistently: words to Lemuel - they are words which is himself ought to carry in his mouth as received from his mother"(Fleischer).

The name "Massa,"is it here means effatum , would be proportionally more appropriate for these "Words"of Lemuel than for the "Words"of Agur, for the maternal counsels form an inwardly connected compact whole. They begin with a question which maternal love puts to itself with regard to the beloved son whom she would advise:

Keil-Delitzsch: Pro 31:2

2 What, my son? and what the son of my womb?

And what, O son of my vows?!

The thrice repeated מה is completed by תּעשׂה (cf. Köhler under Mal 2:15), and that so that the question is put for the purpose of exciting attention: Consider well, my son, what thou wilt do as ruler, and listen attentively to my counsel (Fleischer). But the passionate repetition of מה would be only affectation if thus interpreted; the underlying thought must be of a subjective nature: what shall I say, אדבּר ( vid ., under Isa 38:15), what advise thee to do? The question, which is at the same time a call, is like a deep sigh from the heart of the mother concerned for the welfare of her son, who would say to him what is beneficial, and say it in words which strike and remain fixed. He is indeed her dear son, the son whom she carries in her heart, the son for whom with vows of thanksgiving she prayed to God; and as he was given her by God, so to His care she commits him. The name "Lemuel"is, as we interpret it, like the anagram of the fulfilment of the vows of his mother. בּרי bears the Aramaic shade in the Arameo-Arab. colouring of these proverbs from Massa; בּריהּ is common in the Aram., and particularly in the Talmudic, but it can scarcely be adduced in support of ברי . וּמה belongs to the 24, מה , with ח or ע not following; vid ., the Masora to Exo 32:1, and its correction by Norzi at Deu 29:23. We do not write וּמה־בּר ; מה , with Makkeph and with Metheg , exclude one another.

Keil-Delitzsch: Pro 31:3

The first admonition is a warning against effeminating sensuality:

Give not thy strength to women,

Nor thy ways to them that destroy kings.

The punctuation למחות sees in this form a syncopated inf . Hiph . = להמחות ( vid ., at Pro 24:17), according to which we are to translate: viasque tuas ad perdendos reges ( ne dirige ), by which, as Fleischer formulates the twofold possibility, it may either be said: direct not thy effort to this result, to destroy neighbouring kings - viz. by wars of invasion (properly, to wipe them away from the table of existence, as the Arabs say) - or: do not that by which kings are overthrown; i.e. , with special reference to Lemuel, act not so that thou thyself must thereby be brought to ruin. But the warning against vengeful, rapacious, and covetous propensity to war (thus Jerome, so that Venet . after Kimchi: ἀπομάττειν βασιλέας , C. B. Michaelis, and earlier, Gesenius) does not stand well as parallel with the warning against giving his bodily and mental strength to women, i.e. , expending it on them. But another explanation: direct not thy ways to the destruction of kings, i.e. , toward that which destroys kings (Elster); or, as Luther translates: go not in the way wherein kings destroy themselves - puts into the words a sense which the author cannot have had in view; for the individualizing expression would then be generalized in the most ambiguous way. Thus למחות מלכין will be a name for women, parallel to לנּשׁים . So far the translation of the Targum: לבנת מלכין , filiabus ( לאמהת ?) regum , lies under a right supposition. But the designation is not thus general. Schultens explains catapultis regum after Eze 26:9; but, inasmuch as he takes this as a figure of those who lay siege to the hearts of men, he translates: expugnatricibus regum , for he regards מחות as the plur. of מחה , a particip. noun, which he translates by deletor . The connecting form of the fem. plur. of this מחה might certainly be מחות (cf. מזי , from מזה ), but למחות מלכין ought to be changed into ' וגו ' לם ; for one will not appeal to anomalies, such as ' לם , Pro 16:4; ' כּג , Isa 24:2; ' לם , Lam 1:19; or ' וגו ' הת , 1Ki 14:24, to save the Pathach of למחות , which, as we saw, proceeds from an altogether different understanding of the word. But if ' לם is to be changed into ' לם , then one must go further, since for מחה not an active but a conditional meaning is to be assumed, and we must write למחות , in favour of which Fleischer as well as Gesenius decides: et ne committe consilia factaque tua iis quae reges perdunt, regum pestibus . Ewald also favours the change למחות , for he renders מחה as a denom. of מח , marrow: those who enfeeble kings, in which Kamphausen follows him. Mühlau goes further; he gives the privative signification, to enfeeble, to the Piel מחה = makhakha (cf. Herzog's Real-Wörterb . xiv. 712), which is much more probable, and proposes לממחות : iis quae vires enervant regum . But we can appropriately, with Nöldeke, adhere to למחות , deletricibus ( perditricibus ), for by this change the parallelism is satisfied; and that מחה may be used, with immediate reference to men, of entire and total destruction, is sufficiently established by such passages as Gen 6:7; Jdg 21:17, if any proof is at all needed for it. Regarding the lxx and those misled by it, who, by מלכין and מלכים , 4a, think on the Aram. מלכּין , βουλαί , vid ., Mühlau, p. 53.

(Note: Also Hitzig's steplang7 Blinzlerinnen [women who ogle or leer = seductive courtesans] and Böttcher's steplang7 Streichlerinnen [caressers, viz., of kings] are there rejected, as they deserve to be.)

But the Syr. has an idea worthy of the discourse, who translates epulis regum without our needing, with Mühlau, to charge him with dreaming of לחם in למחות . Perhaps that is true; but perhaps by למחות he thought of למחות (from מה , the particip. adj. of מחח ): do not direct thy ways to rich food (morsels), such as kings love and can have. By this reading, 3b would mediate the transition to Pro 31:4; and that the mother refers to the immorality, the unseemliness, and the dangers of a large harem, only in one brief word (3a), cannot seem strange, much rather it may be regarded as a sign of delicacy. But so much the more badly does וּדרכיך accord with למחות . Certainly one goes to a banquet, for one finds leisure for it; but of one who himself is a king, it is not said that he should not direct his ways to a king's dainties. But if למחות refers to the whole conduct of the king, the warning is, that he should not regulate his conduct in dependence on the love and the government of women. But whoever will place himself amid the revelry of lust, is wont to intoxicate himself with ardent spirits; and he who is thus intoxicated, is in danger of giving reins to the beast within him.

Keil-Delitzsch: Pro 31:4-5

Hence there now follows a warning against drunkenness, not unmediated by the reading למחות :

4 It is not for kings, O Lemuel,

Not for kings to drink wine,

Not for rulers to ask for intoxicating drink;

5 Lest he drink, and forget what is prescribed,

And pervert the right of all the children of want.

The usual translation of 4a is: non decet reges ... (as e.g. , also Mühlau); but in this אל is not rightly rendered, which indeed is at times only an οὐ , spoken with close interest, but yet first of all, especially in such paraenetic connection as here, it is a dissuasive μή . But now לא למלכים שׁתות or לא למלכים לשׁתּות , after 2Ch 26:18; Mic 3:1, signifies: it is not the part of kings, it does not become them to drink, which may also be turned into a dissuasive form: let it not be the part of kings to drink, let them not have any business therewith, as if it belonged to their calling; according to which Fleischer renders: Absit a regibus, Lemuel, absit a regibus potare vinum . The clearer expression למואל , instead of למוּאל , is, after Böttcher, occasioned by this, that the name is here in the vocative; perhaps rather by this, that the meaning of the name: consecrated to God, belonging to God, must be placed in contrast to the descending to low, sensual lust. Both times we write אל לּמלכים with the orthophonic Dagesh

(Note: Vid ., Luth. Zeitschrift , 1863, p. 413. It is the rule, according to which, with Ben-Asher, it is to be written בּן־נּוּן .)

in the ל following ל , and without the recompensative Dagesh , the want of which is in a certain measure covered by the Metheg ( vid ., Norzi). Regarding the inf . constr . שׁתו (cf. קנה , Pro 16:16), vid ., Gesen. §75, Anm. 2; and regarding the sequence of accents here necessary, אל לּמלכים שׁתו־יין (not Mercha , Dechi , Athnach , for Dechi would be here contrary to rule), vid ., Thorath Emeth , p. 22 §6, p. 43 §7.

In 4b nothing is to be gained from the Chethı̂b או . There is not a substantive או , desire, the constr . of which would here have to be read, not או (Umbreit, Gesenius), but או , after the form קו (Maurer); and why did the author not write תּאות שׁכר ? But the particle או does not here also fall in with the connection; for if או שׁכר connect itself with יין (Hitzig, Ewald, and others), then it would drag disagreeably, and we would have here a spiritless classification of things unadvisable for kings. Böttcher therefore sees in this או the remains of the obliterated סבוא ; a corrector must then have transformed the וא which remained into או . But before one ventures on such conjectures, the Kerı̂ אי [where?] must be tried. Is it the abbreviated אין (Herzog's Real-Wörterbuch , xiv. 712)? Certainly not, because וּלרוזנים אין שׁכר would mean: and the princes, or rulers ( vid ., regarding רוזנים at Pro 8:15), have no mead, which is inconsistent. But אין does not abbreviate itself into אי , but into אי . Not אי , but אי , is in Heb., as well as in Ethiop., the word with which negative adjectives such as אי נקי , not innocent, Job 22:30, and in later Heb. also, negative sentences, such as אי אפשׁר : it is not possible, are formed.

(Note: The author of the Comm . עטרת זקנים to the ארח חיים , c. 6, Geiger and others would read אי , because אי is abbreviated from אין . But why not from אין , 1Sa 21:9? The traditional expression is אי ; and Elias Levita in the Tishbi , as also Baer in the Siddur Abodath Jisrael , are right in defending it against that innovation.)

Therefore Mühlau vocalizes אי , and thinks that the author used this word for אל , so as not to repeat this word for the third time. But how is that possible? אי שׁכר signifies either: not mead, or: there is not mead; and both afford, for the passage before us, no meaning. Is, then, the Kerı̂ אי truly so unsuitable? Indeed, to explain: how came intoxicating drink to rulers! is inadmissible, since אי always means only ubi ( e.g. , Gen 4:9); not, like the Ethiop. aitê , also quomodo . But the question ubi temetum , as a question of desire, fits the connection, whether the sentence means: non decet principibus dicere (Ahron b. Josef supplies שׁיאמרו ) ubi temetum , or: absit a principibus quaerere ubi temetum (Fleischer), which, from our view of 4a, we prefer. There is in reality nothing to be supplied; but as 4a says that the drinking of wine ought not to characterize kings, so 4b, that "Where is mead?"( i.e. , this eager inquiry after mead) ought not to characterize rulers.

(Note: The translation of Jerome, quia nullum secretum est ubi regnat ebrietas (as if the words were לית רזא אי שׁכר ), corresponds to the proverb: נכנס יין יצא סוד :b , when the wine goes in the secret comes out; or, which is the same thing: if one adds יין (= 70), סוד (= 70) comes out.)

Why not? Pro 31:5 says. That the prince, being a slave to drink, may not forget the מחקּק , i.e. , that which has been made and has become חק , thus that which is lawfully right, and may not alter the righteous cause of the miserable, who cry against their oppressors, i.e. , may not handle falsely the facts of the case, and give judgment contrary to them.

שׁנּה דין (Aquila, Theodotion, Quinta, ἀλλοιοῦν κρίσιν ) is elsewhere equivalent to הטּה משׁפּט ( עוּת ). בּני־עני are those who are, as it were, born to oppression and suffering. This mode of expression is a Semitism (Fleischer), but it here heightens the impression of the Arab. colouring. In כל ( Venet . ὡντινοῦν ) it is indicated that, not merely with reference to individual poor men, but in general to the whole class of the poorer people, suffering humanity, sympathy and a regard for truth on the part of a prince given to sensuality are easily thrown aside. Wine is better suited for those who are in a condition to be timeously helped over which, is a refreshment to them.

Keil-Delitzsch: Pro 31:6-7

6 Give strong drink to him that is perishing,

And wine to those whose soul is in bitter woe;

7 Let him drink and forget his poverty,

And let him think of his misery no more.

The preparation of a potion for malefactors who were condemned to death was, on the ground of these words of the proverb, cared for by noble women in Jerusalem ( נשׁים יקרות שׁבירושׁלים ), Sanhedrin 43a; Jesus rejected it, because He wished, without becoming insensible to His sorrow, to pass away from the earthly life freely and in full consciousness, Mar 15:23. The transition from the plur. to the sing. of the subject is in Pro 31:7 less violent than in Pro 31:5, since in Pro 31:6 singular and plur. already interchange. We write תּנוּ־שׁכר with the counter-tone Metheg and Mercha . אובד designates, as at Job 29:13; Job 31:19, one who goes to meet destruction: it combines the present signification interiens , the fut. signif. interiturus , and the perf. perditus (hopelessly lost). מרי נפשׁ (those whose minds are filled with sorrow) is also supported from the Book of Job; Job 3:20, cf. Pro 21:25, the language and thought and mode of writing of which notably rests on the Proverbs of Agur and Lemuel ( vid ., Mühlau, pp. 64-66). The Venet . τοῖς πικροῖς (not ψυξροῖς ) τὴν ψυχήν . רישׁ (poverty) is not, however, found there, but only in the Book of Proverbs, in which this word-stem is more at home than elsewhere. Wine rejoices the heart of man, Psa 104:15, and at the same time raises it for the time above oppression and want, and out of anxious sorrow, wherefore it is soonest granted to them, and in sympathizing love ought to be presented to them by whom this its beneficent influence is to be wished for. The ruined man forgets his poverty, the deeply perplexed his burden of sorrow; the king, on the contrary, is in danger from this cause of forgetting what the law required at his hands, viz., in relation to those who need help, to whom especially his duty as a ruler refers.

Keil-Delitzsch: Pro 31:8-9

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. , 1Ki 19:3; 2Ki 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 Zöckler 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. Mühlau 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, Meîri, 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 Zec 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.

Keil-Delitzsch: Pro 31:10

A wife, such as she ought to be, is a rare treasure, a good excelling all earthly possession:

10 א A virtuous woman, who findeth her!

She stands far above pearls in worth.

In the connection אושׁת חיל and the like, the idea of bodily vigour is spiritualized to that of capacity, ability, and is generalized; in virtus the corresponding transition from manliness, and in the originally Romanic "steplang7 Bravheit ,"valour to ability, is completed; we have translated as at Pro 12:4, but also Luther, "a virtuous woman,"is suitable, since steplang7 Tugend (virtue) has with steplang7 Tüchtigkeit [ability] the same root-word, and according to our linguistic [German] usage designates the property of moral goodness and propriety, while for those of former times, when they spoke of the steplang7 tugend (steplang7 tugent ) of a woman, the word combined with it the idea of fine manners (cf. חן , Pro 11:16) and culture (cf. שׂכל טוב , Pro 13:15). The question מי ימצא , quis inveniat , which, Ecc 7:24, proceeds from the supposition of the impossibility of finding, conveys here only the idea of the difficulty of finding. In ancient Jerusalem, when one was married, they were wont to ask: מצא אומוצא , i.e. , has he found? thus as is said at Pro 18:22, or at Ecc 7:26. A virtuous woman [steplang7 braves Weib ] is not found by every one, she is found by comparatively few. In 10b there is given to the thought which underlies the question a synonymous expression. Ewald, Elster, and Zöckler incorrectly render the ו by "although"or "and yet."Fleischer rightly: the second clause, if not in form yet in sense, runs parallel to the first. מכר designates the price for which such a woman is sold, and thus is purchasable, not without reference to this, that in the Orient a wife is obtained by means of מהר . מכר , synon. מחיר , for which a wife of the right kind is gained, is רחוק , placed further, i.e. , is more difficult to be obtained, than pearls ( vid ., regarding "pearls"at Pro 3:15), i.e. , than the price for such precious things. The poet thereby means to say that such a wife is a more precious possession than all earthly things which are precious, and that he who finds such an one has to speak of his rare fortune.

Keil-Delitzsch: Pro 31:11

The reason for this is now given:

11 ב The heart of her husband doth trust her,

And he shall not fail of grain.

If we interpret שׁלל , after Ecc 9:8, as subject, then we miss לּו ; it will thus be object., and the husband subj. to לא יחסּר : nec lucro carebit , as e.g. , Fleischer translates it, with the remark that שׁלל denotes properly the spoil which one takes from an enemy, but then also, like the Arab. ḍanymat , can mean profit and gain of all kinds (cf. Rödiger in Gesenius' Thes .). Thus also in our "steplang7 kriegen "= to come into possession, the reference to war disappears. Hitzig understands by שׁלל , the continual prosperity of the man on account of his fortunate possession of such a wife; but in that case the poet should have said שׂמחת שׁלל ; for שׁלל is gain, not the feeling that is therewith connected. There is here meant the gain, profit, which the housewife is the means of bringing in (cf. Psa 78:13). The heart of her husband ( בּעלּהּ ) can be at rest, it can rest on her whom it loves - he goes after his calling, perhaps a calling which, though weighty and honourable, brings in little or nothing; but the wife keeps the family possessions scrupulously together, and increases them by her laborious and prudent management, so that there is not wanting to him gain, which he properly did not acquire, but which the confidence he is justified in reposing in his wife alone brings to him. She is to him a perpetual spring of nothing but good.

Keil-Delitzsch: Pro 31:12

12 ג She doeth good to him, and not evil,

All the days of her life;

or, as Luther translates:

"steplang7 Sie thut jm liebs und kein leids ."

[She does him good, and no harm.]

She is far from ever doing him evil, she does him only good all her life long; her love is not dependent on freaks, it rests on deep moral grounds, and hence derives its power and purity, which remain ever the same. גּמל signifies to accomplish, to perform. To the not assimilated form גּמלתהוּ , cf. יסּרתּוּ , 1b.

Keil-Delitzsch: Pro 31:13

The poet now describes how she disposes of things:

13 ד She careth for wool and flax,

And worketh these with her hands' pleasure.

The verb דּרשׁ proceeds, as the Arab. shows,

(Note: The inquirer is there called (Arab.) daras , as libros terens .)

from the primary meaning terere ; but to translate with reference thereto: tractat lanam et linum (lxx, Schultens, Dathe, Rosemüller, Fleischer), is inadmissible. The Heb. דרשׁ does not mean the external working at or manufacturing of a thing; but it means, even when it refers to this, the intention of the mind purposely directed thereto. Thus wool and flax come into view as the material of work which she cares to bring in; and ותּעשׂ signifies the work itself, following the creation of the need of work. Hitzig translates the second line: she works at the business of her hands. Certainly ב after עשׂה may denote the sphere of activity, Exo 31:4; 1 Kings 5:30, etc.; but if חפץ had here the weakened signification business, πρᾶγμα , - which it gains in the same way as we say business, affair, of any object of care - the scarcely established meaning presents itself, that she shows herself active in that which she has made the business of her hands. How much more beautiful, on the contrary, is the thought: she is active with her hands' pleasure! חפץ is, as Schultens rightly explains, inclinatio flexa et propensa in aliquid , and pulchre manibus diligentissimis attribuitur lubentia cum oblectatione et per oblectationem sese animans . עשׂה , without obj. accus., signifies often: to accomplish, e.g. , Ps. 22:32; here it stands, in a sense, complete in itself, and without object. accus., as when it means "steplang7 handeln "[ agere ], Pro 13:16, and particularly to act in the service of God = to offer sacrifice, Exo 10:25; it means here, and at Rth 2:19; Hab 2:4, to be active, as at Isa 19:15, to be effective; ותּעשׂ is equivalent to ותעשׂ בּמּלאכה or ותעשׂ מלאכתּהּ (cf. under Pro 10:4). And pleasure and love for the work, חפץ , can be attributed to the hands with the same right as at Psa 78:72, discretion. The disposition which animates a man, especially his inner relation to the work devolving upon him, communicates itself to his hands, which, according as he has joy or aversion in regard to his work, will be nimble or clumsy. The Syr. translates: "and her hands are active after the pleasure of her heart;"but בחפץ is not equivalent to כּחפצהּ ; also בּחפץ , in the sense of con amore (Böttcher), is not used.

Keil-Delitzsch: Pro 31:14

The following proverb praises the extent of her housewifely transactions:

14 ה She is like the ships of the merchant -

Bringeth her food from afar.

She is (lxx ἐγένετο ) like merchant ships ( כּאניות , indeterminate, and thus to be read kōǒnı̂joth ), i.e. , she has the art of such ships as sail away and bring wares from a distance, are equipped, sent out, and managed by an enterprising spirit; so the prudent, calculating look of the brave wife, directed towards the care and the advancement of her house, goes out beyond the nearest circle; she descries also distant opportunities of advantageous purchase and profitable exchange, and brings in from a distance what is necessary for the supply of her house, or, mediately, what yields this supply ( ממּרחק , Cod. Jaman . ממרחק , cf. under Isa 10:6), for she finds that source of gain she has espied.

Keil-Delitzsch: Pro 31:15

With this diligence in her duties she is not a long sleeper, who is not awakened till the sun is up; but

15 ו She riseth up while it is yet night,

And giveth food to her house,

And the fixed portion to her maidens.

The fut. consec . express, if not a logical sequence of connection, yet a close inner binding together of the separate features of the character here described. Early, ere the morning dawns, such a housewife rises up, because she places care for her house above her own comfort; or rather, because this care is to her a satisfaction and a joy. Since now the poet means without doubt to say that she is up before the other inmates of the house, especially before the children, though not before the maids: we have not, in ותּתּן , to think that the inmates of the house, all in the morning night-watch, stand round about her, and that each receives from her a portion for the approaching day; but that she herself, early, whilst yet the most are asleep, gives out or prepares the necessary portions of food for the day (cf. ויּתּן , Isa 53:9). Regarding טרף , food, from טרף (to tear in pieces, viz., with the teeth), and regarding חק , a portion decreed, vid ., at Pro 30:8. It is true that חק also means the appointed labour ( pensum ), and thus the day's work ( דּבר יום ); but the parallelism brings it nearer to explain after Pro 30:8, as is done by Gesenius and Hitzig after Exo 5:14.

Keil-Delitzsch: Pro 31:16

This industry - a pattern for the whole house - this punctuality in the management of household matters, secures to her success in the extension of her household wealth:

16 ז She seeketh a field and getteth possession of it;

Of the fruit of her hands she planteth a vineyard.

The field which she considereth, towards which her wish and her effort are directed, is perhaps not one beyond those which she already possesses, but one which has hitherto been wanting to her family; for the poet has, after Pro 31:23, an inhabitant of a town in his eye, - a woman whose husband is not a landlord, but has a business in the city. The perf. זממה precedes and gives circumstantiality to the chief factum expressed by ותּקּחה . Regarding זמם , vid ., Pro 21:27. " לקח is the general expression for purchasing, as נתן , 24b, for selling. Thus the Aram. and Arab. אחד , while, (Arab.) akhadh w'ṭa , Turk. alisch werisch (from elmeḳ , to take, and wirmek , to give - viz. ṣâtun , in the way of selling; Lat. venum ), post-bibl. משּׂא וּמתּן or מקּח וּממכּר , denotes giving and taking = business in general"(Fleischer). In 16b the Chethı̂b is, with Ewald and Bertheau, to be read נטע , and, with Hitzig, to be made dependent on ותקחה , as parallel obj.: "of her hands' fruit (she gaineth) a planting of vines."But a planting of vines would be expressed by מטּע כרם (Mic 1:6); and the Kerı̂ נטעה is more acceptable. The perf., as a fundamental verbal form, is here the expression of the abstract present: she plants a vineyard, for she purchases vines from the profit of her industry (Isa 7:23, cf. Pro 5:2).

Keil-Delitzsch: Pro 31:17

The poet has this augmented household wealth in his eye, for he continues:

17 ח She girdeth her loins with strength,

And moveth vigorously her arms.

Strength is as the girdle which she wraps around her body (Psa 93:1). We write חגרה בעוז ; both words have Munach , and the ב of בעוז is aspirated. Thus girded with strength, out of this fulness of strength she makes firm or steels her arms (cf. Psa 89:22). The produce of the field and vineyard extend far beyond the necessity of her house; thus a great portion is brought to sale, and the gain thence arising stimulates the industry and the diligence of the unwearied woman.

Keil-Delitzsch: Pro 31:18

18 ט She perceiveth that her gain is good;

And her light goeth not out at night.

The perf. and fut. are related to each other as antecedent and consequent, so that 18a can also be rendered as an hypothetical antecedent. She comes to find (taste) how profitable her industry is by the experience resulting from the sale of its product: the corn, the grapes, and the wine are found to be good, and thus her gain (cf. Pro 3:14) is better, this opened new source of nourishment productive.

This spurs on her active industry to redoubled effort, and at times, when she is not fully occupied by the oversight of her fields and vineyard, she has another employment over which her light goes not out till far in the night. בּלּילה is, as at Lam 2:19, a needless Kerı̂ for the poetic בּלּיל (Isa 16:3). What other business it is to which she gives attention till in the night, is mentioned in the next verse.

Keil-Delitzsch: Pro 31:19

19 י She putteth her hand to the rock Spinnrocken;

And her fingers lay hold on the spindle.

She applies herself to the work of spinning, and performs it with skill. The phrase שׁלּח יד בּ ( שׁלח , Job 28:9) signifies to take up an object of work, and תּמך , with obj. accus. (cf. Amo 1:5), the handling of the instrument of work necessary thereto. כּפּים denotes the hands when the subject is skilful, successful work; we accordingly say יגיע כפים , not יגיע ידים ; cf. Pro 31:13 and Pro 31:16, Psa 78:72. What פּלך means is shown by the Arab. falakat , which, as distinguished from mighzal , i.e. , fuseau (Lat. fusus ), is explained by bout arrondi et conique au bas du fuseau , thus: the whorl, i.e. , the ring or knob fastened on the spindle below, which gives it its necessary weight and regulates its movement, Lat. verticellus , post-bibl. פּיקה (which Bartenora glosses by the Ital. fusajuolo ) or צנּורה , e.g. , Kelim ix. 6, כושׁ שׁבלע את הצנורה , a spindle which holds the whorl hidden ( vid ., Aruch under כש , iii.). But the word then also signifies per synecd o chen partis pro toto , the spindle, i.e. , the cylindrical wood on which the thread winds itself when spinning (cf. 2Sa 3:29, where it means the staff on which the infirm leans); Homer gives to Helen and the goddesses golden spindles ( χρυσηλάκατοι ). Accordingly it is not probable that כּישׁור also denotes the whorl, as Kimchi explains the word: " כישור is that which one calls by the name verteil , viz., that which one fixes on the spindle ( פלך ) above to regulate the spinning ( מטוה ),"according to which the Venet . renders כישׁור by σφόνδυλος , whorl, and פלך by ἄτρακτος , spindle. The old interpreters have not recognised that כישׁור denotes a thing belonging to the spinning apparatus; the lxx, Aquila, Symmachus, Theodotion, Syr., and Jerome see therein an ethical idea (from כּשׁר , to be capable, able); but Luther, not misled thereby, translates with unusual excellence:

She stretches her hand to the rock,

And her fingers grasp the spindle.

He has in this no predecessors, except only the Targumists, whose כוּנשׁרא ( vid ., Levy) appears also to denote the spinning-rock. The Syriac and Talmudic כּוּשׁ , which is compared by Gesenius-Dietrich, is another word, and denotes, not the rock, but the spindle. Immanuel also, who explains פלך as the מעזל , i.e. , the spindle, understands (as perhaps also Parchon) by כישׁור the rock. And why should not the rock (steplang7 wocken = distaff), i.e. , the stock to which the tuft of flax, hemp, or wool is fixed for the purpose of being spun, Lat. colus , not be named כּישׁור , from כשׁר , to be upright as a stick, upright in height, or perhaps more correctly as מכשׁיר , i.e. , as that which prepares or makes fit the flax for spinning? Also in צינק , Jer 29:26, there are united the meanings of the close and the confining dungeon, and שׁלה = שׁילון signifies

(Note: Otherwise, but improbably, Schultens: colus a כשׁר = katr kathr , necti in orbem, circumnecti in globum . In פּלך , whence פּלך , he rightly finds the primary meaning of circumvolutio sive gyratio .)

the place which yields rest. The spinning-wheel is a German invention of the 16th century, but the rock standing on the ground, or held also in the hands, the spindle and the whorl, are more ancient.

(Note: A view of the ancient art of spinning is afforded by the figures of the 12th Dynasty (according to Lepsius, 2380-2167 b.c.) in the burial chamber of Beni Hassan (270 kilometres above Bulak, on the right bank of the Nile). M. J. Henry, in his work L'Egypte Pharaonique (Paris 1846), Bd. 2, p. 431, mentions that there are figures there which represent "toutes les opérations de la fabrication des tissus depuis le filage jusqu au tissage ." Then he continues: Lex fuseaux dont se servent les fileuses sont excatement semblables aux nôtres, et on voit même ces fileuses imprimer le mouvement de rotation à ces fuseaux, en en froissant le bout inferieur entre leur main et leur cuisse .)

With the spindle תמך stands in fit relation, for it is twirled between the fingers, as Catullus says of Fate:

Libratum tereti versabat pollice fusum .

(Note: In the "marriage of Peleus and Thetis,"Catullus describes the work of the Fates: "Their hands are ceaselessly active at their never-ending work; while the left holds the rock, surrounded with a soft fleece, the right assiduously draws the thread and forms it with raised fingers; then it swiftly turns the spindle, with the thumb stretched down, and swings it away in whirling circles."Then follows the refrain of the song of the Fates: Currite ducentes subtegmina, currite, fusi . - (After Hertzberg's Translation.))

Keil-Delitzsch: Pro 31:20

That which impels the housewife to this labour is not selfishness, not a narrow-hearted limitation of her care to the circle of what is her own, but love, which reaches out far beyond this circle:

20 כ She holdeth out her hand to the unfortunate,

And stretcheth forth her hands to the needy.

With כּפּיה , 19b, is connected the idea of artistic skilfulness; with כּפּהּ , here that of offering for counsel ( vid ., at Isa 2:6); with sympathy and readiness to help, she presents herself to those who are oppressed by the misfortunes of life as if for an alliance, as if saying: place confidence in me, I shall do whatever I can - there thou hast my hand! Hitzig erroneously thinks of the open hand with a gift lying in it: this ought to be named, for כף in itself is nothing else than the half-opened hand. Also in 20b we are not to think of alms. Here Hitzig rightly: she stretches out to him both of her hands, that he might grasp them, both of them, or whichever he may. She does not throw to him merely a gift from a distance, but above all she gives to him to experience her warm sympathy (cf. Eze 16:49). Here, as at 19a, שׁלחה is punctuated (with Dagesh ) as Piel . The punctuation supposes that the author both times not unintentionally made use of the intensive form. This one verse (20) is complete in itself as a description of character; and the author has done well in choosing such strong expressions, for, without this sympathy with misery and poverty, she, so good and trustworthy and industrious, might indeed be pleasing to her husband, but not to God. One could almost wish that greater expansion had been given to this one feature in the picture.

Keil-Delitzsch: Pro 31:21

But the poet goes on to describe her fruitful activity in the nearest sphere of her calling:

21 ל She is not afraid of the snow for her house;

For her whole house is clothed in scarlet.

A fall of snow in the rainy season of winter is not rare in Palestine, the Hauran, and neighbouring countries, and is sometimes accompanied with freezing cold.

(Note: Vid ., regarding a fall of snow in Jerusalem, the journal Saat auf Hoffnung Jahrg . 3, Heft 3; and in the Hauran Comm. to Job 38:22.)

She sees approaching the cold time of the year without any fear for her house, even though the season bring intense cold; for her whole house, i.e. , the whole of the members of her family, are לבשׁ שׁנים . The connection is accusatival ( Venet . ἐνδεδυμένος ἐρυθρά ), as at 2Sa 15:32; Eze 9:2-3. שׁני , from שׁנה , to shine, glance clear, or high red, and is with or without תולעת the name of the colour of the Kermes worm, crimson or scarlet, perhaps to be distinguished from ארגּמן , the red-purple shell colour, and תּכלת , the blue. שׁנים are clothing or material coloured with such שׁני (bright red) ( vid ., at Isa 1:18). The explanation of the word by dibapha is inadmissible, because the doubled colouring, wherever it is mentioned, always refers to the purple, particularly that of Tyre ( dibapha Tyria ), not to the scarlet.

(Note: Vid., Blümner's Die gewerbliche Thâtigkeit der Völder des klassischen Alterthums (1869), p. 21f.)

But why does the poet name scarlet-coloured clothing? On account of the contrast to the white snow, says Hitzig, he clothes the family in crimson. But this contrast would be a meaningless freak. Rather it is to be supposed that there is ascribed to the red material a power of retaining the heat, as there is to the white that of keeping off the heat; but evidence for this are wanting. Therefore Rosenmüller, Vaihinger, and Böttcher approve of the translation duplicibus (Jerome, Luther) [= with double clothing], because they read, with the lxx, שׁנים .

(Note: The lxx reads together שנים מרבדים , δισσὰς χλαίνας , and brings into Pro 31:21 (her husband remains without care for the members of the family if it does not snow χιονίζη , as it is to be read for χρονίζη ) and 22 the husband, who appears to the translator too much kept in the background.)

But, with right, the Syr., Targ. abide by זהוריתא , scarlet. The scarlet clothing is of wool, which as such preserves warmth, and, as high-coloured, appears at the same time dignified (2Sa 1:24).

Keil-Delitzsch: Pro 31:22

From the protecting, and at the same time ornamental clothing of the family, the poet proceeds to speak of the bed-places, and of the attire of the housewife:

22 מ She prepareth for herself pillows;

Linen and purple is her raiment.

Regarding מרבדּים (with ב raphatum ), vid ., at Pro 7:16. Thus, pillows or mattresses (Aquila, Theodotion, περιστρώματα ; Jerome, stragulatam vestem ; Luther, steplang7 Decke = coverlets) to make the bed soft and to adorn it (Kimchi: ליפּות על המטות , according to which Venet . κόσμια ); Symmachus designates it as ἀμφιτάπους , i.e. , τάπητες ( tapetae, tapetia , carpets), which are hairy (shaggy) on both sides.

(Note: Vid., Lumbroso, Recherches sur l'Economie politique de l'Egypte sous les Lagides (Turin, 1870), p. 111; des tapis de laine de premeère qualité, pourpres, laineux des deux côtés ( ἀμφίταποι ).)

Only the lxx makes out of it δισσὰς χλαίνας , lined overcoats, for it brings over שׁנים . By עשׂתה־לּהּ it is not meant that she prepares such pillows for her own bed, but that she herself ( i.e. , for the wants of her house) prepares them. But she also clothes herself in costly attire. שׁשׁ (an Egyptian word, not, as Heb., derived from שׁוּשׁ , cogn. ישׁשׁ , to be white) is the old name for linen, according to which the Aram. translates it by בּוּץ , the Greek by βύσσος , vid ., Genesis , pp. 470, 557, to which the remark is to be added, that the linen [Byssus], according to a prevailing probability, was not a fine cotton cloth, but linen cloth. Luther translates שׁשׁ , here and elsewhere, by steplang7 weisse Seide [white silk] ( σηρικόν , i.e. , from the land of the Σῆρες , Rev 18:12); but the silk, is first mentioned by Ezekiel under the name of משׁי ; and the ancients call the country where silk-stuff ( bombycina ) was woven, uniformly Assyria. ארגּמן (Aram. ארגּון , derived by Benfey, with great improbability, from the rare Sanscrit word râgavant , red-coloured; much rather from רגם = רקם , as stuff of variegated colour) is red purple; the most valuable purple garments were brought from Tyre and Sidon.

Keil-Delitzsch: Pro 31:23

Now, first, the description turns back to the husband, of the woman who is commended, mentioned in the introduction:

23 נ 32 Well known in the gates is her husband,

Where he sitteth among the elders of the land.

Such a wife is, according to Pro 12:4, עטרת בּעלּהּ , - she advances the estimation and the respect in which her husband is held. He has, in the gates where the affairs of the city are deliberated upon, a well-known, reputable name; for there he sits, along with the elders of the land, who are chosen into the council of the city as the chief place of the land, and has a weighty voice among them. The phrase wavers between נודע (lxx περίβλεπτος γίνεται ; Venet . ἔλνωσται ) and נודע . The old Venetian edd. have in this place (like the Cod. Jaman .), and at Psa 9:17, נודע ; on the contrary, Psa 76:2; Ecc 6:10, נודע , and that is correct; for the Masora, at this place and at Psa 76:2 (in the Biblia rabb ), is disfigured.

Keil-Delitzsch: Pro 31:24

The description, following the order of the letters, now directs attention to the profitable labour of the housewife:

24 ס She prepareth body-linen and selleth it,

And girdles doth she give to the Phoenicians.

It is a question whether סדין signifies σινδών , cloth from Sindhu , the land of India ( vid ., at Isa 3:23); the Arab. sadn (sadl ), to cause to hang down, to descend (for the purpose of covering or veiling), offers an appropriate verbal root. In the Talmud, סדין is the sleeping linen, the curtain, the embroidered cloth, but particularly a light smock-frock, as summer costume, which was worn on the bare body (cf. Mar 14:51.). Kimchi explains the word by night-shirt; the Edictum Diocletiani , xviii. 16, names σινδόνες κοιταρίαι , as the Papyrus Louvre , ὀθόνια ἐγκοιμήτρια ; and the connection in the Edict shows that linen attire ( ἐκ λίνου ) is meant, although - as with שׁשׁ , so also with סדין - with the ancients and the moderns, sometimes linen and sometimes cotton is spoken of without any distinction. Aethicus speaks of costly girdles, Cosmogr . 84, as fabricated at Jerusalem: baltea regalia ... ex Hierosolyma allata ; Jerusalem and Scythopolis were in later times the chief places in Palestine for the art of weaving. In Galilee also, where excellent flax grew, the art of weaving was carried on; and the ὀθόναι , which, according to Clemens Alex. Paedag . ii. 10, p. 239, were exported ἐκ γῆς Ἑβραίων , are at least in their material certainly synon. with σινδόνες . Regarding נתן , syn. מכר , opp. לקח , syn. נשׂא = קנה , vid ., at 16a. There is no reason to interpret כּנעני here, with the obliteration of the ethnographical meaning, in the general sense of סחר , trader, merchant; for purple, 22b, is a Phoenician manufacture, and thus, as an article of exchange, can be transferred to the possession of the industrious wife.

Keil-Delitzsch: Pro 31:25

The description is now more inward:

25 ע Strength and honour is her clothing;

Thus she laugheth at the future day.

She is clothed with עז , strength, i.e. , power over the changes of temporal circumstances, which easily shatter and bring to ruin a household resting on less solid foundations; clothed with הדר , glory, i.e. , elevation above that which is low, little, common, a state in which they remain who propose to themselves no high aim after which they strive with all their might: in other words, her raiment is just pride, true dignity, with which she looks confidently into the future, and is armed against all sorrow and care. The connection of ideas, עז והדר (defectively written, on the contrary, at Psa 84:6, Masora, and only there written plene , and with Munach ), instead of the frequent הוד והדר , occurs only here. The expression 25b is like Job 39:7, wherefore Hitzig rightly compares Job 24:14 to 25a. יום אחרון , distinguished from אחרית , and incorrectly interpreted (Rashi) of the day of death, is, as at Isa 30:8, the future, here that which one at a later period may enter upon.

Keil-Delitzsch: Pro 31:26

The next verse presents one of the most beautiful features in the portrait:

26 פ She openeth her mouth with wisdom,

And amiable instruction is on her tongue.

The ב of בּחכמה is, as also at Psa 49:5; Psa 78:2, that of means: when she speaks, then it is wisdom pressing itself from her heart outward, by means of which she breaks the silence of her mouth. With על , in the expression 26b, elsewhere תּהת interchanges: under the tongue, Psa 10:7, one has that which is ready to be spoken out, and on the tongue, Psa 15:3, that which is in the act of being spoken out. תּורת־חסד is a genitive connection after the manner of tôrath אמת , Mal 2:6. The gen. is not, as at Lev 6:2, in tôrath העלה , the gen. of the object (thus e.g. , Fleischer's institutio ad humanitatem ), but the gen. of property, but not so that חסד denotes grace (Symmachus, νόμος ἐπίχαρις ; Theodotion, νόμος χάριτος ), because for this meaning there is no example except Isa 40:6; and since חסד in the O.T. is the very same as in the N.T., love, which is the fulfilling of the law, Hos 6:6, cf. 1Ki 20:31,

(Note: Immanuel remarks that Tôrath חסד probably refers to the Tôra , and שׁכוהל חסד , i.e. , which is wholly love, which goes forth in love, to the steplang7 Gesetz = statute.)

it is supposed that the poet, since he writes תורת חסד , and not תורת חן , means to designate by חסד this property without which her love for her husband, her industry, her high sentiment, would be no virtues, viz., unselfish, sympathizing, gentle love. Instruction which bears on itself the stamp of such amiability, and is also gracious, i.e. , awakening love, because going forth from love (according to which Luther, translating steplang7 holdselige Lere = pleasing instructions, thus understands it) - such instruction she carries, as house-mother (Pro 1:8), in her mouth. Accordingly the lxx translate ( vid ., Lagarde regarding the mistakes of this text before us) θεσμοὶ ἐλεημοσύνης , and Jerome lex clementiae . חסד is related to אהבה as grace to love; it denotes love showing itself in kindness and gracefulness, particularly condescending love, proceeding from a compassionate sympathy with the sufferings and wants of men. Such graceful instruction she communicates now to this and now to that member of her household, for nothing that goes on in her house escapes her observation.

Keil-Delitzsch: Pro 31:27

27 צ She looketh well to the ways of her house,

And eateth not the bread of idleness.

Although there exists an inner relation between 27a and Pro 31:26, yet 27a is scarcely to be thought of (Hitzig) as appos. to the suffix in לשׁונהּ . Participles with or without determination occur in descriptions frequently as predicates of the subject standing in the discourse of the same force as abstr. present declarations, e.g. , Isa 40:22., Psa 104:13. צופיּה is connected with the accus. of the object of the intended warning, like Pro 15:3, and is compared according to the form with המיּה , Pro 7:11. הליבה signifies elsewhere things necessary for a journey, Job 6:19, and in the plur. magnificus it denotes show ( pompa ), Hab 3:6 : but originally the walk, conduct, Nah 2:6; and here in the plur. walks = comings and goings, but not these separately, but in general, the modi procedendi (lxx διατριβαι ). The Chethı̂b has הילכות , probably an error in writing, but possibly also the plur. of הלכה , thus found in the post-bibl. Heb. (after the form צדקות ), custom, viz., appointed traditional law, but also like the Aram. הלכא ( emph . הלכתא ), usage, manner, common practice. Hitzig estimates this Chethı̂b , understood Talmudically, as removing the section into a late period; but this Talmudical signification is not at all appropriate (Hitzig translates, with an incorrect rendering of צופיה , "for she sees after the ordering of the house"), and besides the Aram. הלכא , e.g. , Targ. Pro 16:9, in the first line, signifies only the walk or the manner and way of going, and this gives with the Kerı̂ essentially the same signification. Luther well: steplang7 Sie schawet wie es in jrem Hause zugeht [= she looks how it goes in her house]. Her eyes are turned everywhere; she is at one time here, at another there, to look after all with her own eyes; she does not suffer the day's work, according to the instructions given, to be left undone, while she folds her own hands on her bosom; but she works, keeping an oversight on all sides, and does not eat the bread of idleness ( עצלוּת = עצלה , Pro 19:15), but bread well deserved, for εἴ τις οὐ θέλει ἐργάζεσθαι, μηδὲ ἐσθιέτω , 2Th 3:10.

Keil-Delitzsch: Pro 31:28

Now begins the finale of this song in praise of the virtuous woman:

28 ק Her sons rise up and bless her,

Her husband (riseth up) and praiseth her.

The Piel אשּׁר in such a connection is denom. of אשׁר ( אשׁרי ). Her children rise up ( קוּם , like e.g. , Jer 26:17, but here, perhaps, with the associated idea of reverential honour) and bless her, that she has on her part brought the house and them to such prosperity, such a position of respect, and to a state where love ( חסד ) reigns, and her husband rises up and sings her praise.

Keil-Delitzsch: Pro 31:29

29 ר "Many are the daughters who have done bravely,

But thou hast surpassed them all together."

We have already often remarked, last time under Pro 29:6, that רב , not indeed in its sing., but in its plur. רבּים and רבּות , can precede, after the manner of a numeral, as attribute; but this syntactical licence, Pro 28:12, by no means appears, and needs to be assumed as little here as at Pro 8:26, although there is no reason that can be adduced against it. עשׂה חיל signifies here not the gaining of riches (the lxx, Syr., Targ., Jerome, Luther, Gesenius, Böttcher, and others), which here, where the encomium comes to its height, would give to it a mercenary mammon-worship note - it indeed has this signification only when connected with ל of the person: Sibi opes acquirere , Deu 6:17; Eze 28:4 - but: bravery, energy, and, as the reference to אשׁת חיל demands, moral activity, capacity for activity, in accordance with one's calling, ποιεῖν ἀρετήν , by which the Venet . translates it. בּנות is, as in the primary passages, Gen 30:13; Son 6:9, a more delicate, finer name of women than נשׁים : many daughters there have always been who have unfolded ability, but thou my spouse hast raised thyself above them all, i.e. , thou art excellent and incomparable. Instead of עלית , there is to be written, after Chajug, Aben Ezra ( Zachoth 7a), and Jekuthiel under Gen 16:11, עלית ; the Spanish Nakdanim thus distinguish the forms מצאת , thou hast found, and מצאת , she has found. כּלּנה , for כּלּן , Gen 42:36.

Keil-Delitzsch: Pro 31:30

What now follows is not a continuation of the husband's words of praise (Ewald, Elster, Löwenstein), but an epiphonema auctoris (Schultens); the poet confirms the praise of the husband by referring it to the general ground of its reason:

30 ש Grace is deceit; and beauty, vanity -

A wife that feareth Jahve, she shall be praised.

Grace is deceit, because he who estimates the works of a wife merely by the loveliness of her external appearance, is deceived by it; and beauty is vanity, vanitas , because it is nothing that remains, nothing that is real, but is subject to the law of all material things - transitoriness. The true value of a wife is measured only by that which is enduring, according to the moral background of its external appearance; according to the piety which makes itself manifest when the beauty of bodily form has faded away, in a beauty which is attractive.

(Note: Vid ., the application of Pro 31:30 in Taanith 26b: "Young man,"say the maidens, "lift up thine eyes and behold that which thou choosest for thyself! Direct thine eyes not to beauty ( נוי ), direct thine eyes to the family ( משׁפחה ); pleasantness is a deception, etc.")

יראת (with Makkeph following),

(Note: The writing יראת־ is that of Ben Asher, יראת that of Ben Naphtali; Norzi, from a misunderstanding, claims יראת־ (with Gaja ) as Ben Asher's manner of writing.)

is here the connective form of יראה (fem. of ירא ). The Hithpa . תתהלּל is here manifestly (Pro 27:2) not reflexive, but representative of the passive (cf. Pro 12:8, and the frequently occurring מהלּל , laudatus = laudandus ), nowhere occurring except in the passage before us. In itself the fut. may also mean: she will be praised = is worthy of praise, but the jussive rendering (Luther: Let her be praised) is recommended by the verse which follows:

Constable: Pro 30:1--31:31

V. TWO DISCOURSES BY OTHER WISE MEN chs. 30--31

Chapters 30 and 31 form a distinct section in Proverbs because neither Solomon (1:1-22:16; chs. 25-29) nor the unnamed sages (22:17-24:34) wrote them. Two other wise men whose names the text records did. Some expositors speculate that because these men's discourses occur at the end of the book the writers probably lived later than the men of Hezekiah.¹⁹⁷ Nevertheless who Agur and Lemuel were, as well as when and where they lived, remain mysteries.

Constable: Pro 31:1-31

B. The Wisdom of Lemuel ch. 31

Some commentators have regarded only the first nine verses of this chapter as Lemuel's writing. One reason for this is that the Septuagint translators separated verses 1-9 from verse 10-31 by five chapters (chs. 25-29). However the Hebrew text implies that Lemuel wrote the whole chapter since it connects these two sections.

Constable: Pro 31:1

1. The introduction of Lemuel 31:1

King Lemuel was evidently not a king of Israel or Judah. No king by this name appears in Kings or Chronicles. Some scholars have suggested that "Lemuel" (lit. "Devoted to God") may have been a pen name for Solomon. There is no evidence for this.²⁰⁶ Yet this is the only reference to a king by name in Proverbs, an unusual feature in wisdom literature from the ancient Near East.²⁰⁷

We have seen that Proverbs generally contains the counsel of aged courtiers to the sons who were in line to succeed them as government officials. We have also noted that both parents normally shared the training of these young men.²⁰⁸ In chapter 31 we have King Lemuel's recollections of the instruction he had received from his mother earlier in life. Perhaps his father had died or was unable to instruct him or gave him other teaching not recorded here. According to Jewish legend, Lemuel was Solomon and his mother was Bathsheba.²⁰⁹ There is no factual basis for this tradition.

Constable: Pro 31:2-9

2. The wise king 31:2-9

31:2 The unusual address, "What, O my son?" is "affectionately reproachful."²¹⁰ She was getting his attention and appealed to him strongly to give heed to her words for two reasons. She had borne him, and he had some connection with vows she had made to God.

31:3-9 Her counsel was that it is not wise for a king to make himself dependent on women (v. 3) or wine (vv. 4-7). Positively he should uphold justice, especially for those whom other people might take advantage of (vv. 8-9).

"It is the responsibility of the king to champion the rights of the poor and the needy, those who are left desolate by the cruelties of life (see 2 Sam 14:4-11; 1 Kings 3:16-28; Pss 45:3-5; 72:4; Isa 9:6-7)."²¹¹

"I think verses 6-7 are spoken in irony and not as a commandment, because nobody's problems are solved by forgetting them, and who wants to spend his or her last minutes of life on earth drunk? [cf. Matt. 27:33-34]."²¹²

Constable: Pro 31:10-31

3. The wise woman 31:10-31

We have read much in Proverbs already about unwise women. Solomon personified both wisdom and folly as women (chs. 8-9). Perhaps God wanted us to finish reading this book assured that women are not essentially evil or foolish but that they can be very good, wise, and admirable. Jewish husbands and children traditionally recited this poem at the Sabbath table on Friday evenings.²¹³

The form of this discourse is an acrostic poem. Each of the 22 verses in the Hebrew Bible begins with the succeeding letter of the Hebrew alphabet. Such a device not only made for more interesting and beautiful reading but also aided the Hebrew reader in memorizing this passage.

The woman in view in this passage is probably no one individual. This seems clear from the fact that the writer described her impersonally in verse 10 as "an excellent wife" rather as Lemuel's mother or some other specific lady. Furthermore throughout Proverbs the writers described people generally. They did not use particular individuals as examples positively or negatively.

Some scholars believe this chapter does not describe women at all but deals with wisdom personified as a woman.²¹⁴ I believe this is too extreme. Wherever a writer personified wisdom elsewhere in the book it is always clear to the reader that he was using personification as a literary device (cf. 8:1; 9:1, 13). That is not the case here. Lemuel's mother seems to have been describing an eminently wise woman, not just wisdom as a woman.²¹⁵

In this chapter the wife in view does the things that the wife of a prince or courtier in the ancient Near East would do.

"The woman here presented is a wealthy aristocrat who runs a household estate with servants and conducts business affairs--real estate, vineyards, and merchandise--domestic affairs, and charity. It would be quite a task for any woman to emulate this pattern."²¹⁶

Lemuel said nothing of her intellectual interests or pursuits because those things were not significant for his purpose, which was to stress her wisdom. He did not mention her relationship to God or to her husband. The absence of her husband's involvement in domestic matters fits her station in life. He would have been busy with public affairs.

Probably Lemuel's mother intended the qualities and characteristics that follow to be a guide to him as he considered marrying. They provide a standard of godly wisdom for women. However this standard is not within every woman's reach since it assumes certain personal abilities and resources that are not available to all.

The poem presents the height of female effectiveness. Within the sphere of the house we see that the wife has opportunity for great influence and achievement not only succeeding herself but enabling her husband to succeed as well.

I do not believe we should interpret this poem as denigrating a woman's work outside the home. It simply addresses a certain kind of woman in a particular social and historical context whose arena of activity was domestic, in the largest sense, almost exclusively. It also advocates characteristics that women can demonstrate in many different contexts in life. Women can manifest them in any period of history and in any culture.

31:10-12 The Hebrew word translated "excellent" (v. 10, hayil) means noble, virtuous, fine. It denotes strength, wealth, ability, valor, and dependability. The sense of verse 10 is "a good wife is not easy to find, but, when found, she is of inestimable value."²¹⁷ She will not bring her husband to ruin by overspending (v. 11b). Furthermore she is not contentious (v. 12; cf. 27:15).

31:13-15 "Wool and flax" reflects the eastern economy; she is industrious (v. 13a). "In delight" reveals her positive motivation. Rather than using whatever is handy she wisely shops for what is best that she can afford (v. 14). She puts the needs of others in her household ahead of her own comfort and convenience. She is self-sacrificing (v. 15).

31:16-18 Eastern culture is again obvious in these verses. She is thrifty, and she augments her husband's income (v. 16). Today supplementing her family's income may be a possibility for her (cf. v. 34). However, husband and wife should agree that this is best for the family. She should make sure her motives and priorities are in order before committing herself to such a job. Is the income essential to meet needs or wants? Is she doing the work to avoid her other higher priority responsibilities? Is she hoping that her job or career rather than her relationship with God and her family members will satisfy her needs?

She is industrious (not an amazon, v. 17). She has a legitimate sense of self-respect, and she works hard (v. 18).

31:19-22 The "distaff" was the rod that held the raw wool while spinning. The "spindle" was the stick the spinner twirled between her fingers that took up the spun wool (v. 19). She is generous rather than selfish (v. 20). She provides security for her family by providing them with clothing that is both warm and attractive (v. 21). She also tends to her own appearance. She dresses in quality garments (v. 22).

31:23-24 The implication of verse 23 is that she helps her husband advance. She is a credit and an ornament to him (cf. 12:4). She is both thrifty and industrious (v. 24).

31:25-27 "Strength and dignity" are outstanding qualities, what people see when they see her as they see her clothing (v. 25a). She is also optimistic about the future because she has prepared for it (v. 25b). She is able to speak of wisdom because she has learned it (v. 26a). She is a kind person because she wisely realizes the importance of that virtue (v. 26b). Moreover she manages her home well (v. 27). She gives her home high priority.

31:28-29 Her husband and children, those who know her best, appreciate and praise her for her many excellent qualities.

31:30-31 Here is the key to her greatness (v. 30). Charm can be misleading and physical beauty is only temporary, but the fear of Yahweh is the indispensable core of a woman like this. Such a woman deserves to share in the fruits of her labors and to receive public recognition for her greatness (v. 31).

A wise woman will enjoy many benefits. Her husband will value, bless, and praise her (vv. 10, 28b, 31). She will be secure (v. 25). Moreover her husband will also cherish and honor her (Eph. 5:28-29; 1 Pet. 3:7b).

Commentary -- Other

Critics Ask: Pro 31:6

PROVERBS 31:6 —Does this verse encourage drinking strong alcoholic beverages?

PROBLEM: On the one hand the Bible speaks against strong drink, claiming it is a “mocker” and arouses “brawling” ( Prov. 20:1 ). On the other hand, Solomon declares here that we should “give strong drink to him who is perishing, and wine to those who are bitter of heart.” Doesn’t this encourage drinking strong alcoholic beverages?

SOLUTION: The Bible strongly condemns the social abuse of strong drink (see comments on 1 Tim. 5:23 ), but not its medicinal use. This is clearly a medicinal use here, since it was to be given to those who are dying (“perishing”) or in deep pain or shock (“bitter distress” or “misery,” v. 7 ). Used in this way and for this purpose is not forbidden in Scripture. Indeed, alcohol properly administered has healing power both on the inside of the body ( 1 Tim. 5:23 ) and on the outside ( Luke 10:34 ). But to abuse strong drink or engage in drunkenness is forbidden in Scripture (cf. 1 Cor. 5:11 ; 1 Tim. 3:8 ).   

Evidence: Pro 31:10

QUESTIONS & OBJECTIONS

" Christianity oppresses women by making them submit to their husbands!"

The Bible does say, " Wives, submit yourselves to your own husbands, as to the Lord," but it also instructs, " Husbands, love your wives, even as Christ also loved the church, and gave Himself for it" ( Eph 5:22-25 ). A man who understands that Jesus Christ sacrificed His life’s blood for the Church will likewise love his wife sacrificially and passionately. He will honor her, respect her, protect, love, and cherish her as much as he does his own body, as he is instructed to do ( Eph 5:28 ). He will never say or do anything to harm or demean her. It is in this atmosphere of love and security that a godly wife willingly submits herself to the protective arms of her husband. She does this not because he is better than she is, but simply because this is God’s order for His creation.

A godless world rejects the God-given formula to make marriage work. It thinks it knows best, and suffers the heartbreaking consequences of destroyed marriages and ruined lives. The Christian ideal of marriage is not one of an authoritarian and chauvinistic male holding his cringing wife in submission like an obedient dog. It’s the very opposite. While most of the great religions treat women as inferior to men, the Bible gives them a place of dignity, honor, and unspeakable worth, expressed so evidently in Proverbs 31.

Introduction / Outline

JFB: Proverbs (Book Introduction)

THE NATURE AND USE OF PROVERBS.--A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse; that is, one expression for many. The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose it was used, because the form or matter of the proverb, or both, involved the idea of comparison. Most of the proverbs are in couplets or triplets, or some modifications of them, the members of which correspond in structure and length, as if arranged to be compared one with another. They illustrate the varieties of parallelism, a distinguishing feature of Hebrew poetry. Compare Introduction to Poetical Books. Many also clearly involve the idea of comparison in the sentiments expressed (compare Pro 12:1-10; Pro 25:10-15; Pro 26:1-9). Sometimes, however, the designed omission of one member of the comparison, exercising the reader's sagacity or study for its supply, presents the proverb as a "riddle" or "dark saying" (compare Pro. 30:15-33; Pro 1:6; Psa 49:4). The sententious form of expression, which thus became a marked feature of the proverbial style, was also adopted for continuous discourse, even when not always preserving traces of comparison, either in form or matter (compare Pro. 1:1-9:18). In Eze 17:1; Eze 24:3, we find the same word properly translated "parable," to designate an illustrative discourse. Then the Greek translators have used a word, parabola ("parable"), which the gospel writers (except John) employ for our Lord's discourses of the same character, and which also seems to involve the idea of comparison, though that may not be its primary meaning. It might seem, therefore, that the proverbial and parabolic styles of writing were originally and essentially the same. The proverb is a "concentrated parable, and the parable an extension of the proverb by a full illustration." The proverb is thus the moral or theme of a parable, which sometimes precedes it, as in Mat 19:30 (compare Pro 20:1); or succeeds it, as in Mat. 22:1-16; Luk 15:1-10. The style being poetical, and adapted to the expression of a high order of poetical sentiment, such as prophecy, we find the same term used to designate such compositions (compare Num 23:7; Mic 2:4; Hab 2:6).

Though the Hebrews used the same term for proverb and parable, the Greek employs two, though the sacred writers have not always appeared to recognize a distinction. The term for proverb is, paroimia, which the Greek translators employ for the title of this book, evidently with special reference to the later definition of a proverb, as a trite, sententious form of speech, which appears to be the best meaning of the term. John uses the same term to designate our Saviour's instructions, in view of their characteristic obscurity (compare Pro 16:25-29, Greek), and even for his illustrative discourses (Pro 10:6), whose sense was not at once obvious to all his hearers. This form of instruction was well adapted to aid the learner. The parallel structure of sentences, the repetition, contrast, or comparison of thought, were all calculated to facilitate the efforts of memory; and precepts of practical wisdom which, extended into logical discourses, might have failed to make abiding impressions by reason of their length or complicated character, were thus compressed into pithy, and, for the most part, very plain statements. Such a mode of instruction has distinguished the written or traditional literature of all nations, and was, and still is, peculiarly current in the East.

In this book, however, we are supplied with a proverbial wisdom commended by the seal of divine inspiration. God has condescended to become our teacher on the practical affairs belonging to all the relations of life. He has adapted His instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honor, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of impiety, injustice, profligacy, idleness, laziness, indolence, drunkenness, and debauchery. To the rewards of true piety which follow in eternity, are promised the peace, security, love, and approbation of the good, and the comforts of a clear conscience, which render this life truly happy.

INSPIRATION AND AUTHORSHIP.--With no important exception, Jewish and Christian writers have received this book as the inspired production of Solomon. It is the first book of the Bible prefaced by the name of the author. The New Testament abounds with citations from the Proverbs. Its intrinsic excellence commends it to us as the production of a higher authority than the apocryphal writings, such as Wisdom or Ecclesiasticus. Solomon lived five hundred years before the "seven wise men" of Greece, and seven hundred before the age of Socrates, Plato, and Aristotle. It is thus very evident, whatever theory of his sources of knowledge be adopted, that he did not draw upon any heathen repositories with which we are acquainted. It is far more probable, that by the various migrations, captivities, and dispersions of the Jews, heathen philosophers drew from this inspired fountain many of those streams which continue to refresh mankind amid the otherwise barren and parched deserts of profane literature.

As, however, the Psalms are ascribed to David, because he was the leading author, so the ascription of this book to Solomon is entirely consistent with the titles of the thirtieth and thirty-first chapters, which assign those chapters to Agur and Lemuel respectively. Of these persons we know nothing. This is not the place for discussing the various speculations respecting them. By a slight change of reading some propose to translate Pro 30:1 : "The words of Agur, the son of her who was obeyed Massa," that is, "the queen of Massa"; and Pro 31:1 : "The words of Lemuel, king of Massa"; but to this the earliest versions are contradictory, and nothing other than the strongest exegetical necessity ought to be allowed to justify a departure from a well-established reading and version when nothing useful to our knowledge is gained. It is better to confess ignorance than indulge in useless conjectures.

It is probable that out of the "three thousand proverbs" (1Ki 4:32) which Solomon spoke, he selected and edited Pro. 1:1-24:34 during his life. Pro. 25:1-29:27 were also of his production, and copied out in the days of Hezekiah, by his "men," perhaps the prophets Isaiah, Hosea, and Micah. Such a work was evidently in the spirit of this pious monarch, who set his heart so fully on a reformation of God's worship. Learned men have endeavored to establish the theory that Solomon himself was only a collector; or that the other parts of the book, as these chapters, were also selections by later hands; but the reasons adduced to maintain these views have never appeared so satisfactory as to change the usual opinions on the subject, which have the sanction of the most ancient and reliable authorities.

DIVISIONS OF THE BOOK.--Such a work is, of course, not susceptible of any logical analysis. There are, however, some well-defined marks of division, so that very generally the book is divided into five or six parts.

1. The first contains nine chapters, in which are discussed and enforced by illustration, admonition, and encouragement the principles and blessings of wisdom, and the pernicious schemes and practices of sinful persons. These chapters are introductory. With few specimens of the proper proverb, they are distinguished by its conciseness and terseness. The sentences follow very strictly the form of parallelism, and generally of the synonymous species, only forty of the synthetic and four (Pro 3:32-35) of the antithetic appearing. The style is ornate, the figures bolder and fuller, and the illustrations more striking and extended.

2. The antithetic and synthetic parallelism to the exclusion of the synonymous distinguish Pro. 10:1-22:16, and the verses are entirely unconnected, each containing a complete sense in itself.

3. Pro. 22:16-24:34 present a series of admonitions as if addressed to a pupil, and generally each topic occupies two or more verses.

4. Pro. 25:1-29:27 are entitled to be regarded as a distinct portion, for the reason given above as to its origin. The style is very much mixed; of the peculiarities, compare parts two and three.

5. Pro. 30:1-33 is peculiar not only for its authorship, but as a specimen of the kind of proverb which has been described as "dark sayings" or "riddles."

6. To a few pregnant but concise admonitions, suitable for a king, is added a most inimitable portraiture of female character. In both parts five and six the distinctive peculiarity of the original proverbial style gives place to the modifications already mentioned as marking a later composition, though both retain the concise and nervous method of stating truth, equally valuable for its deep impression and permanent retention by the memory.

TSK: Proverbs (Book Introduction)

The wisdom of all ages, from the highest antiquity, has chosen to compress and communicate its lessons in short, compendious sentences, and in poetic language, which were readily conceived and easily retained, and circulated in society as useful principles, to be unfolded as occasion required. Indeed, such short maxims, comprehending much instruction in a few words, and carrying their own evidence with them, are admirably adapted to direct the conduct, without overburdening the memory, or perplexing the mind with abstract reasonings; and hence there are, in all countries and in all languages, old proverbs, or common sayings, which have great authority and influence on the opinions and actions of mankind. Such maxims, however, want their proper basis, the sanction of a Divine Original; and being generally the mere result of worldly prudence, are often calculated to impose on the judgment, and to mislead those who are directed by them. But the proverbs in this book not only are far more ancient than any others extant in the world, and infinitely surpass all the ethical sayings of the ancient sages; but have also received a Divine imprimatur, and are infallible rules to direct our conduct in every circumstance of human life. They are so justly founded on the principles of human nature, and so adapted to the permanent interests of man, that they agree with the manners of every age; and are adapted to every period, condition, or rank in life, however varied in its complexion or diversified by circumstance. Kings and subjects, rich and poor, wise and foolish, old and young, fathers and mothers, husbands and wives, sons and daughters, masters and servants, may here learn their respective duties, and read lessons of instruction for the regulation of their conduct in their various circumstances; while the most powerful motives, derived from honour, interest, love, fear, natural affection, and piety, are exhibited to inspire an ardent love of wisdom and virtue, and the greatest detestation of ignorance and vice. These maxims are laid down so clearly, copiously, impressively, and in such variety, that every man who wishes to be instructed may take what he chooses, and, among multitudes, those which he likes best. " He is wise," say St. Basil, " not only who hath arrived at a complete habit of wisdom, but who hath made some progress towards it; nay, who doth as yet but love it, or desire it, and listen to it. Such as these, by reading this book, shall be made wiser; for they shall be instructed in much divine, and in no less human learning....It bridles the injurious tongue, corrects the wanton eye, and ties the unjust hand in chains. It persecutes sloth, chastises all absurd desires, teaches prudence, raises man’s courage, and represents temperance and chastity after such a fashion that one cannot but have them in veneration."

TSK: Proverbs 31 (Chapter Introduction)

Overview

Pro 31:1, Lemuel’s lesson of chastity and temperance; Pro 31:6, The afflicted are to be comforted and defended; Pro 31:10, The praise and properties of a good wife.

Poole: Proverbs 31 (Chapter Introduction)

CHAPTER 31

Lemuel’ s lesson concerning chastity and temperance, Pro 31:1-5 . The proper use of wine, Pro 31:6,7 . An exhortation to righteous judgment, Pro 31:8,9 . A description of a virtuous wife, Pro 31:10 , with her husband’ s confidence in her, Pro 31:11 . Her work and careful provision for her household, Pro 31:12-20 . Their furniture and clothing, Pro 31:21,22 . The properties and praise of a good wife, Pro 31:23-29 . The vanity of beauty; the good are to be praised, Pro 31:30,31 .

MHCC: Proverbs (Book Introduction)

The subject of this book may be thus stated by an enlargement on the opening verses. 1. The Proverbs of Solomon, the son of David, king of Israel. 2. Which treat of the knowledge of wisdom, of piety towards God, of instruction and moral discipline, of the understanding wise and prudent counsels. 3. Which treat of the attainment of instruction in wisdom, which wisdom is to be shown in the conduct of life, and consists in righteousness with regard to our fellow-creatures. 4. Which treat of the giving to the simple sagacity to discover what is right, by supplying them with just principles, and correct views of virtue and vice; and to the young man knowledge, so that he need not err through ignorance; and discretion, so that by pondering well these precepts, he may not err through obstinacy. Take the proverbs of other nations, and we shall find great numbers founded upon selfishness, cunning, pride, injustice, national contempt, and animosities. The principles of the Proverbs of Solomon are piety, charity, justice, benevolence, and true prudence. Their universal purity proves that they are the word of God.

MHCC: Proverbs 31 (Chapter Introduction)

(Pro 31:1-9) An exhortation to king Lemuel to take heed of sin, and to do duties.

(v. 10-31) The description of a virtuous woman.

Matthew Henry: Proverbs (Book Introduction)

An Exposition, With Practical Observations, of The Proverbs

We have now before us, I. A new author, or penman rather, or pen (if you will) made use of by the Holy Ghost for making known the mind of God to us, writing as moved by the finger of God (so the Spirit of God is called), and that is Solomon; through his hand came this book of Scripture and the two that follow it, Ecclesiastes and Canticles, a sermon and a song. Some think he wrote Canticles when he was very young, Proverbs in the midst of his days, and Ecclesiastes when he was old. In the title of his song he only writes himself Solomon, perhaps because he wrote it before his accession to the throne, being filled with the Holy Ghost when he was young. In the title of his Proverbs he writes himself the son of David, king of Israel, for then he ruled over all Israel. In the title of his Ecclesiastes he writes himself the son of David, king of Jerusalem, because then perhaps his influence had grown less upon the distant tribes, and he confined himself very much in Jerusalem. Concerning this author we may observe, 1. That he was a king, and a king's son. The penmen of scripture, hitherto, were most of them men of the first rank in the world, as Moses and Joshua, Samuel and David, and now Solomon; but, after him, the inspired writers were generally poor prophets, men of no figure in the world, because that dispensation was approaching in the which God would choose the weak and foolish things of the world to confound the wise and mighty and the poor should be employed to evangelize. Solomon was a very rich king, and his dominions were very large, a king of the first magnitude, and yet he addicted himself to the study of divine things, and was a prophet and a prophet's son. It is no disparagement to the greatest princes and potentates in the world to instruct those about them in religion and the laws of it. 2. That he was one whom God endued with extraordinary measures of wisdom and knowledge, in answer to his prayers at his accession to the throne. His prayer was exemplary: Give me a wise and an understanding heart; the answer to it was encouraging: he had what he desired and all other things were added to him. Now here we find what good use he made of the wisdom God gave him; he not only governed himself and his kingdom with it, but he gave rules of wisdom to others also, and transmitted them to posterity. Thus must we trade with the talents with which we are entrusted, according as they are. 3. That he was one who had his faults, and in his latter end turned aside from those good ways of God which in this book he had directed others in. We have the story of it 1 Kings 11, and a sad story it is, that the penman of such a book as this should apostatize as he did. Tell it not in Gath. But let those who are most eminently useful take warning by this not to be proud or secure; and let us all learn not to think the worse of good instructions though we have them from those who do not themselves altogether live up to them.

II. A new way of writing, in which divine wisdom is taught us by Proverbs, or short sentences, which contain their whole design within themselves and are not connected with one another. We have had divine laws, histories, and songs, and how divine proverbs; such various methods has Infinite Wisdom used for our instruction, that, no stone being left unturned to do us good, we may be inexcusable if we perish in our folly. Teaching by proverbs was, 1. An ancient way of teaching. It was the most ancient way among the Greeks; each of the seven wise men of Greece had some one saying that he valued himself upon, and that made him famous. These sentences were inscribed on pillars, and had in great veneration as that which was said to come down from heaven. A coelo descendit, Gnōthi seauton - Know thyself is a precept which came down from heaven. 2. It was a plain and easy way of teaching, which cost neither the teachers nor the learners much pains, nor put their understandings nor their memories to the stretch. Long periods, and arguments far-fetched, must be laboured both by him that frames them and by him that would understand them, while a proverb, which carries both its sense and its evidence in a little compass, is quickly apprehended and subscribed to, and is easily retained. Both David's devotions and Solomon's instructions are sententious, which may recommend that way of expression to those who minister about holy things, both in praying and preaching. 3. It was a very profitable way of teaching, and served admirably well to answer the end. The word Mashal, here used for a proverb, comes from a word that signifies to rule or have dominion, because of the commanding power and influence which wise and weighty sayings have upon the children of men; he that teaches by them dominatur in concionibus - rules his auditory. It is easy to observe how the world is governed by proverbs. As saith the proverb of the ancients (1Sa 24:13), or (as we commonly express it) As the old saying is, goes very far with most men in forming their notions and fixing their resolves. Much of the wisdom of the ancients has been handed down to posterity by proverbs; and some think we may judge of the temper and character of a nation by the complexion of its vulgar proverbs. Proverbs in conversation are like axious in philosophy, maxims in law, and postulata in the mathematics, which nobody disputes, but every one endeavours to expound so as to have them on his side. Yet there are many corrupt proverbs, which tend to debauch men's minds and harden them in sin. The devil has his proverbs, and the world and the flesh have their proverbs, which reflect reproach on God and religion (as Eze 12:22; Eze 18:2), to guard us against the corrupt influences of which God has his proverbs, which are all wise and good, and tend to make us so. These proverbs of Solomon were not merely a collection of the wise sayings that had been formerly delivered, as some have imagined, but were the dictates of the Spirit of God in Solomon. The very first of them (Pro 1:7) agrees with what God said to man in the beginning (Job 28:28, Behold, the fear of the Lord, that is wisdom ); so that though Solomon was great, and his name may serve as much as any man's to recommend his writings, yet, behold, a greater than Solomon is here. It is God, by Solomon, that here speaks to us: I say, to us; for these proverbs were written for our learning, and, when Solomon speaks to his son, the exhortation is said to speak to us as unto children, Heb 12:5. And, as we have no book so useful to us in our devotions as David's psalms, so have we none so serviceable to us, for the right ordering of our conversations, as Solomon's proverbs, which as David says of the commandments, are exceedingly broad, containing, in a little compass, a complete body of divine ethics, politics, and economics, exposing every vice, recommending every virtue, and suggesting rules for the government of ourselves in every relation and condition, and every turn of the conversation. The learned bishop Hall has drawn up a system of moral philosophy out of Solomon's Proverbs and Ecclesiastes. The first nine chapters of this book are reckoned as a preface, by way of exhortation to the study and practice of wisdom's rules, and caution against those things that would hinder therein. We have then the first volume of Solomon's proverbs (ch. 10-24); after that a second volume (ch. 25-29); and then Agur's prophecy (ch. 30), and Lemuel's (ch. 31). The scope of all is one and the same, to direct us so to order our conversation aright as that in the end we may see the salvation of the Lord. The best comment on these rules is to be ruled by them.

Topical Index of Proverbs

Twenty chapters of the book of Proverbs (beginning with ch. 10 and ending with ch. 29), consisting mostly of entire sentences in each verse, could not well be reduced to proper heads, and the contents of them gathered; I have therefore here put the contents of all these chapters together, which perhaps may be of some use to those who desire to see at once all that is said of any one head in these chapters. Some of the verses, perhaps, I have not put under the same heads that another would have put them under, but the most of them fall (I hope) naturally enough to the places I have assigned them.

1. Of the comfort, or grief, parents have in their children, according as they are wise or foolish, godly or ungodly, Pro 10:1; Pro 15:20; Pro 17:21, Pro 17:25; Pro 19:13, Pro 19:26; Pro 23:15, Pro 23:16, Pro 23:24, Pro 23:25; Pro 27:11; Pro 29:3

2. Of the world's insufficiency, and religion's sufficiency, to make us happy (Pro 10:2, Pro 10:3; Pro 11:4) and the preference to be therefore given to the gains of virtue above those of this world, Pro 15:16, Pro 15:17; Pro 16:8, Pro 16:16; Pro 17:1; Pro 19:1; Pro 28:6, Pro 28:11

3. Of slothfulness and diligence, Pro 10:4, Pro 10:26; Pro 12:11, Pro 12:24, Pro 12:27; Pro 13:4, Pro 13:23; Pro 15:19; Pro 16:26; Pro 18:9; Pro 19:15, Pro 19:24; Pro 20:4, Pro 20:13; Pro 21:5, Pro 21:25, Pro 21:26; Pro 22:13, Pro 22:29; Pro 24:30-34; Pro 26:13-16; Pro 27:18, Pro 27:23, Pro 27:27; Pro 28:19. Particularly the improving or neglecting opportunities, Pro 6:6; Pro 10:5

4. The happiness of the righteous, and the misery of the wicked, Pro 10:6, Pro 10:9, Pro 10:16, Pro 10:24, Pro 10:25, Pro 10:27-30; Pro 11:3, Pro 11:5-8, Pro 11:18-21, Pro 11:31; Pro 12:2, Pro 12:3, Pro 12:7, Pro 12:13, Pro 12:14, Pro 12:21, Pro 12:26, Pro 12:28; Pro 13:6, Pro 13:9, Pro 13:14 15, 21, 22, 25; Pro 14:11, Pro 14:14, Pro 14:19, Pro 14:32; Pro 15:6, Pro 15:8, Pro 15:9, Pro 15:24, Pro 15:26, Pro 15:29; Pro 20:7; Pro 21:12, Pro 21:15, Pro 21:16, Pro 21:18, Pro 21:21; Pro 22:12; Pro 28:10, Pro 28:18; Pro 29:6

5. Of honour and dishonour, Pro 10:7; Pro 12:8, Pro 12:9; Pro 18:3; Pro 26:1; Pro 27:21. And of vain-glory, Pro 25:14, Pro 25:27; Pro 27:2

6. The wisdom of obedience, and folly of disobedience, Pro 10:8, Pro 10:17; Pro 12:1, Pro 12:15; Pro 13:1, Pro 13:13, Pro 13:18; Pro 15:5, Pro 15:10, Pro 15:12, Pro 15:31, Pro 15:32; Pro 19:16; Pro 28:4, Pro 28:7, Pro 28:9

7. Of mischievousness and usefulness, Pro 10:10, Pro 10:23; Pro 11:9-11, Pro 11:23, Pro 11:27; Pro 12:5, Pro 12:6, Pro 12:12, Pro 12:18, Pro 12:20; Pro 13:2; Pro 14:22; Pro 16:29, Pro 16:30; Pro 17:11; Pro 21:10; Pro 24:8; Pro 26:23, Pro 26:27

8. The praise of wise and good discourse, and the hurt and shame of an ungoverned tongue, Pro 10:11, Pro 10:13, Pro 10:14, Pro 10:20, Pro 10:21, Pro 10:31, Pro 10:32; Pro 11:30; Pro 14:3; Pro 15:2, Pro 15:4, Pro 15:7, Pro 15:23, Pro 15:28; Pro 16:20, Pro 16:23, Pro 16:24; Pro 17:7; Pro 18:4, Pro 18:7, Pro 18:20, Pro 18:21; Pro 20:15; Pro 21:23; Pro 23:9; Pro 24:26; Pro 25:11

9. Of love and hatred, peaceableness and contention, Pro 10:12; Pro 15:17; Pro 17:1, Pro 17:9, Pro 17:14, Pro 17:19; Pro 18:6, Pro 18:17-19; Pro 20:3; Pro 25:8; Pro 26:17, Pro 26:21; Pro 29:9

10. Of the rich and poor, Pro 10:5, Pro 10:22; Pro 11:28; Pro 13:7, Pro 13:8; Pro 14:20, Pro 14:24; Pro 18:11, Pro 18:23; Pro 19:1, Pro 19:4, Pro 19:7, Pro 19:22; Pro 22:2, Pro 22:7; Pro 28:6, Pro 28:11; Pro 29:13

11. Of lying, fraud, and dissimulation, and of truth and sincerity, Pro 10:18; Pro 12:17, Pro 12:19, Pro 12:22; Pro 13:5; Pro 17:4; Pro 20:14, Pro 20:17; Pro 26:18, Pro 26:19, Pro 26:24-26, Pro 26:28

12. Of slandering, Pro 10:18; Pro 16:27; Pro 25:23

13. Of talkativeness and silence, Pro 10:19; Pro 11:12; Pro 12:23; Pro 13:3; Pro 17:27, Pro 17:28; Pro 29:11, Pro 29:20

14. Of justice and injustice, Pro 11:1; Pro 13:16; Pro 16:8, Pro 16:11; Pro 17:15, Pro 17:26; Pro 18:5; Pro 20:10, Pro 20:23; Pro 22:28; Pro 23:10, Pro 23:11; Pro 29:24

15. Of pride and humility, Pro 11:2; Pro 13:10; Pro 15:25, Pro 15:33; Pro 16:5, Pro 16:18, Pro 16:19; Pro 18:12; Pro 21:4; Pro 25:6, Pro 25:7; Pro 28:25; Pro 29:23

16. Of despising and respecting others, Pro 11:12; Pro 14:21

17. Of tale-bearing, Pro 11:13; Pro 16:28; Pro 18:8; Pro 20:19; Pro 26:20, Pro 26:22

18. Of rashness and deliberation, Pro 11:14; Pro 15:22; Pro 18:13; Pro 19:2; Pro 20:5, Pro 20:18; Pro 21:29; Pro 22:3; Pro 25:8-10

19. Of suretiship, Pro 11:15; Pro 17:18; Pro 20:16; Pro 22:26, Pro 22:27; Pro 27:13

20. Of good and bad women, or wives, Pro 11:16, Pro 11:22; Pro 12:4; Pro 14:1; Pro 18:22; Pro 19:13, Pro 19:14; Pro 21:9, Pro 21:19; Pro 25:24; Pro 27:15, Pro 27:16

21. Of mercifulness and unmercifulness, Pro 11:17; Pro 12:10; Pro 14:21; Pro 19:17; Pro 21:13

22. Of charity to the poor, and uncharitableness, Pro 11:24-26; Pro 14:31; Pro 17:5; Pro 22:9, Pro 22:16, Pro 22:22, Pro 22:23; Pro 28:27; Pro 29:7

23. Of covetousness and contentment, Pro 11:29; Pro 15:16, Pro 15:17, Pro 15:27; Pro 23:4, Pro 23:5

24. Of anger and meekness, Pro 12:16; Pro 14:17, Pro 14:29; Pro 15:1, Pro 15:18; Pro 16:32; Pro 17:12, Pro 17:26; Pro 19:11, Pro 19:19; Pro 22:24, Pro 22:25; Pro 25:15, Pro 25:28; Pro 26:21; Pro 29:22

25. Of melancholy and cheerfulness, Pro 12:25; Pro 14:10, Pro 14:13; Pro 15:13, Pro 15:15; Pro 17:22; Pro 18:14; Pro 25:20, Pro 25:25

26. Of hope and expectation, Pro 13:12, Pro 13:19

27. Of prudence and foolishness, Pro 13:16; Pro 14:8, Pro 14:18, Pro 14:33; Pro 15:14, Pro 15:21; Pro 16:21, Pro 16:22; Pro 17:24; Pro 18:2, Pro 18:15; Pro 24:3-7; Pro 7:27; Pro 26:6-11; Pro 28:5

28. Of treachery and fidelity, Pro 13:17; Pro 25:13, Pro 25:19

29. Of good and bad company, Pro 13:20; Pro 14:7; Pro 28:7; Pro 29:3

30. Of the education of children, Pro 13:24; Pro 19:18; Pro 20:11; Pro 22:6, Pro 22:15; Pro 23:12; Pro 14:14; Pro 29:15, Pro 29:17

31. Of the fear of the Lord, Pro 14:2, Pro 14:26, Pro 14:27; Pro 15:16, Pro 15:33; Pro 16:6; Pro 19:23; Pro 22:4; Pro 23:17, Pro 23:18

32. Of true and false witness-bearing, Pro 14:5, Pro 14:25; Pro 19:5, Pro 19:9, Pro 19:28; Pro 21:28; Pro 24:28; Pro 25:18

33. Of scorners, Pro 14:6, Pro 14:9; Pro 21:24; Pro 22:10; Pro 24:9; Pro 29:9

34. Of credulity and caution, Pro 14:15, Pro 14:16; Pro 27:12

35. Of kings and their subjects, Pro 14:28, Pro 14:34, Pro 14:35; Pro 16:10, Pro 16:12-15; Pro 19:6, Pro 19:12; Pro 20:2, Pro 20:8, Pro 20:26, Pro 20:28; Pro 22:11; Pro 24:23-25; Pro 30:2-5; Pro 28:2, Pro 28:3, Pro 28:15, Pro 28:16; Pro 29:5, Pro 29:12, Pro 29:14, Pro 29:26

36. Of envy, especially envying sinners, Pro 14:30; Pro 23:17, Pro 23:18; Pro 24:1, Pro 24:2, Pro 24:19, Pro 24:20; Pro 27:4

37. Of God's omniscience, and his universal providence, Pro 15:3, Pro 15:11; Pro 16:1, Pro 16:4, Pro 16:9, Pro 16:33; Pro 17:3; Pro 19:21; Pro 20:12, Pro 20:24; Pro 21:1, Pro 21:30, Pro 21:31; Pro 29:26

38. Of a good and ill name, Pro 15:30; Pro 22:1

39. Of men's good opinion of themselves, Pro 14:12; Pro 16:2, Pro 16:25; Pro 20:6; Pro 21:2; Pro 26:12; Pro 28:26

40. Of devotion towards God, and dependence on him, Pro 16:3; Pro 18:10; Pro 23:26; Pro 27:1; Pro 28:25; Pro 29:25

41. Of the happiness of God's favour, Pro 16:7; Pro 29:26

42. Excitements to get wisdom, Pro 16:16; Pro 18:1; Pro 19:8, Pro 19:20; Pro 22:17-21; Pro 23:15, Pro 23:16, Pro 23:22-25; Pro 24:13, Pro 24:14; Pro 27:11

43. Cautions against temptations, Pro 16:17; Pro 29:27

44. Of old age and youth, Pro 16:31; Pro 17:6; Pro 20:29

45. Of servants, Pro 17:2; Pro 19:10; Pro 29:19, Pro 29:21

46. Of bribery, Pro 17:8, Pro 17:23; Pro 18:16; Pro 21:14; Pro 28:21

47. Of reproof and correction, Pro 17:10; Pro 19:25, Pro 19:29; Pro 20:30; Pro 21:11; Pro 25:12; Pro 26:3; Pro 27:5, Pro 27:6, Pro 27:22; Pro 28:23; Pro 29:1

48. Of ingratitude, Pro 17:13

49. Of friendship, Pro 17:17; Pro 18:24; Pro 27:9, Pro 27:10, Pro 27:14, Pro 27:17

50. Of sensual pleasures, Pro 21:17; Pro 23:1-3, Pro 23:6-8, Pro 23:19-21; Pro 27:7

51. Of drunkenness, Pro 20:1; Pro 23:23, Pro 23:29-35

52. Of the universal corruption of nature, Pro 20:9

53. Of flattery, Pro 20:19; Pro 26:28; Pro 28:23; Pro 29:5

54. Of undutiful children, Pro 20:20; Pro 28:24

55. Of the short continuance of what is ill-gotten, Pro 20:21; Pro 21:6, Pro 21:7; Pro 22:8; Pro 28:8

56. Of revenge, Pro 20:22; Pro 24:17, Pro 24:18, Pro 24:29

57. Of sacrilege, Pro 20:25

58. Of conscience, Pro 20:27; Pro 27:19

59. Of the preference of moral duties before ceremonial, Pro 15:8; Pro 21:3, Pro 21:27

60. Of prodigality and wastefulness, Pro 21:20

61. The triumphs of wisdom and godliness, Pro 21:22; Pro 24:15, Pro 24:16

62. Of frowardness and tractableness, Pro 22:5

63. Of uncleanness, Pro 22:14; Pro 23:27, Pro 23:28

64. Of fainting in affliction, Pro 24:10

65. Of helping the distressed, Pro 14:11, Pro 14:12

66. Of loyalty to the government, Pro 24:21, Pro 24:22

67. Of forgiving enemies, Pro 25:21, Pro 25:22

68. Of causeless curse, Pro 26:2

69. Of answering fools, Pro 26:4, Pro 26:5

70. Of unsettledness and unsatisfiedness, Pro 27:8, Pro 27:20

71. Of cowardliness and courage, Pro 28:1

72. The people's interest in the character of their rulers, Pro 28:12, Pro 28:28; Pro 29:2, Pro 29:16; Pro 11:10, Pro 11:11

73. The benefit of repentance and holy fear, Pro 28:13, Pro 28:14

74. The punishment of murder, Pro 28:17

75. Of hastening to be rich, Pro 28:20, Pro 28:22

76. The enmity of the wicked against the godly, Pro 29:10, Pro 29:27

77. The necessity of the means of grace, Pro 29:18

Matthew Henry: Proverbs 31 (Chapter Introduction)

This chapter is added to Solomon's proverbs, some think because it is of the same author, supposing king Lemuel to be king Solomon; others only because it is of the same nature, though left in writing by another author, called Lemuel; however it be, it is a prophecy, and therefore given by inspiration and direction of God, which Lemuel was under in the writing of it, and putting it into this form, as his mother was in dictating to him the matter of it. Here is, I. An exhortation to Lemuel, a young prince, to take heed of the sins he would be tempted to and to do the duties of the place he was called to (Pro 31:1-9). II. The description of a virtuous woman, especially in the relation of a wife and the mistress of a family, which Lemuel's mother drew up, not as an encomium of herself, though, no doubt, it was her own true picture, but either as an instruction to her daughters, as the foregoing verses were to her son, or as a direction to her son in the choice of a wife; she must be chaste and modest, diligent and frugal, dutiful to her husband, careful of her family, discreet in her discourse, and in the education of her children, and, above all, conscientious in her duty to God: such a one as this, if he can find her, will make him happy (v. 10-31).

Constable: Proverbs (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is "The Proverbs of Solomon, the Son of David, King in Israel" (cf. 1:1). The Greek Septuagint called this book "Proverbs of Solomon." The Latin Vulgate named it "The Book of Proverbs."

There is some debate about whether 1:1 is the title of the whole book or just the title of the first section (chs. 1-9). The first view has in its favor the fact that the Hebrew Bible took the verse as the title of the book. According to this view the references to Solomon in 1:1 are an indication that he was the primary author of the proverbs in the book.¹

The second view is that 1:1 simply introduces the first major section of the book. The support for this view is that some succeeding sections begin with a similar caption (cf. 10:1; 24:23; 25:1; 30:1; 31:1).²

In either case the book got its title from the proverbs it contains. The whole book is a book of proverbs so the title is appropriate.

"To read straight through a few chapters of Proverbs is like trying to have a conversation with someone who always replies with a one-liner."³

Writer

Proverbs claims to be a compendium of the wise sayings of several different individuals.⁴ Solomon originated some of them (10:1-22:16 and chs. 25-29 definitely, and probably chs. 1-9 as well).⁵ Unnamed wise men (sages) wrote other parts (22:17-24:34 definitely, and possibly chs. 1-9). Hezekiah's men copied some of Solomon's proverbs and added them to this collection (chs. 25-29). Agur and King Lemuel produced chapters 30 and 31 respectively.

We do not know who the sages were who wrote 22:17-24:34 nor do we know the names of the men whom King Hezekiah instructed to compile some of Solomon's sayings. Agur and Lemuel are unknown to us also, though Lemuel seems to have been a non-Israelite monarch.⁶

Some of the proverbs appear to have been copied from, or at least influenced by, earlier Mesopotamian and Egyptian books of wisdom.⁷

". . . whatever the Spirit of God inspired the ancient writers to include became a part of the Word of the Lord. Such inclusions then took on a new and greater meaning when they formed part of Scripture; in a word, they became authoritative and binding, part of the communication of the divine will."⁸

Date

Solomon reigned from 971 to 931 B.C. and Hezekiah from 715 to 686 B.C.⁹ We do not know when the sages, Agur, or Lemuel lived.

The earliest the Book of Proverbs could have been in its final form was in Hezekiah's day, but it may have reached this stage later than that. We have no way to tell.

The contents of the book could have been in existence in Solomon's lifetime though not assembled into the collection we know as the Book of Proverbs.

Message¹⁰

The Book of Proverbs contains no history. It is purely didactic. It is a book of explicit instruction. Like the other Old Testament wisdom books, Job and Ecclesiastes, it does not contain references to Israel's laws, rituals, sacrifices, or ceremonies. It deals with philosophy primarily. A philosopher is by definition a lover of wisdom. Proverbs is a book that focuses primarily on wisdom, as do Job and Ecclesiastes. In this sense these books are philosophical.

There is a fundamental difference between the philosophy we find in these books and all other philosophy. Other philosophies begin with a question. Hebrew philosophy begins with an affirmation. Its basic affirmation is that God exists. Therefore we can know ultimate truth only by divine revelation.

To many people the Book of Proverbs seems to be a grab bag of wise sayings that lacks any system or order. Nevertheless in a sense this is the most carefully organized of all the books of the Old Testament.

The first verse is its title page. Verses 2-7 are its preface that contains an explanation of the purpose of the book, the method of the Author, and the fundamental affirmation of the book (in v. 7). Then follow three parts of the body of the book. First, there are discourses in defense and application of the fundamental affirmation (1:8--ch. 9). Then we have proverbs Solomon collected and arranged to provide wisdom (chs. 10-24). Next there are additional wise words from Solomon that other people collected after Solomon died (chs. 25-29). An appendix that contains specific words of wisdom by two other sages, Agur and Lemuel, concludes the book (chs. 30-31).

Proverbs is one of the most timeless Old Testament books. The reader needs very little knowledge of ancient Hebrew life and culture to understand and appreciate it. We can understand the contents fairly easily and can apply them directly to modern life.

Let's look first at the fundamental affirmation and then observe how the application of that declaration unfolds in the chapters that follow.

The fundamental affirmation is the deepest insight in Hebrew philosophy (1:7).

There is a presupposition in this statement. It is that God is all wise. We can only find wisdom in God ultimately. This presupposition underlies all of what we read in Job and Ecclesiastes as well as in Proverbs. Furthermore the Hebrews assumed that God expressed His wisdom in all His works and in all His ways. They believed that all natural phenomena revealed God's wisdom. Wherever they looked, they saw God: on land, at sea, in the earth, or in the sky. We can see that viewpoint clearly in Genesis 1:1 (cf. John 14:6).

This fundamental affirmation also contains an inevitable deduction: if wisdom is perfect in God, then wisdom in man consists in the fear of God. A person is wise to the extent that he or she apprehends and fears God. The "fear" of God does not mean a dread that results in hiding from God. It is rather an emotional recognition of God. It is not fear that He may hurt me but fear that I may hurt Him. That is the kind of fear that produces holy character and righteous conduct. Intellectual apprehension of God precedes this emotional recognition, and volitional submission to God's will follows it. When a person comes to this emotional recognition of God he or she comes to the condition for being wise, not that in so doing he or she becomes wise (1:7). We can begin to be wise only when we come into proper relation to God as ultimate Wisdom.

Beginning with 1:8 and continuing to the end of the book, what we have is the application of that affirmation to the various situations and circumstances of life.

I would like to consider what God revealed here in the three spheres of life dealt with in the book: the home, friendship, and the world. In the home, the child must learn wisdom. In friendship, the youth must apply wisdom. In the world, the adult must demonstrate wisdom.

The first sphere is that of the home (1:8-9). God did not teach the responsibility of the father and mother here but took for granted that they would instruct their children. The child needs to hear parental instruction to live in the fear of the Lord. Young children cannot grasp abstract concepts. For them God is incarnate in father and mother. Fathers and mothers reflect the image of God to their children. Both parents are necessary to reveal God to the child fully. Children see some of God's character in the mother's attitudes and actions (cf. Matt. 23:37). They see other aspects of God's character in the father. You do not have to try to teach your young child systematic theology. Just live in the fear of God yourself, and your child will learn what he or she needs to learn about God, for that stage in life, just by observing you. I do not mean to exclude verbal instruction. My point is that young children learn wisdom by observing their parents as well as by listening to them.

The second sphere of life is friendship (1:10-19). The day must come when the child, in the natural process of development, moves out into a wider circle of experience.

Personally I believe the Bible presents two duties that children have to their parents.

When the child's sphere of life is his home, he is to obey his parents. However, that duty does not continue forever. When he moves into the larger sphere of life outside the home, his duty is to honor his parents. This duty does continue forever.

When a child enters this second sphere of life, guided at first by parental council but then finally on its own, wisdom gives important instruction (1:10). He should avoid certain friendships. He should beware of people who seek to make friends with him because they have selfish interests and unscrupulous methods. We have many warnings in Proverbs against people who are not true friends. There is no more important stage in a young person's development than when he or she begins to choose companions. Then, and from then on, he or she must follow the wisdom that comes from the fear of the Lord. The youth must submit to the Lord's wisdom, having learned that in the sphere of the home, to succeed in the larger arenas of life. The choice of a mate is one of these companion decisions.

The third sphere of life is the world, symbolized in Proverbs by the street, the gates, and the city (1:20-33; cf. chs. 2-9).

The first word of warning to the youth who leaves home to enter the world on his own is this. Beware of the evil way of those who do not fear the Lord (1:20-32). There is also a gracious promise (1:33). Wisdom does not say withdraw from the world. Wisdom says remember the fate of those who forget God. Wisdom promises that those who live in the fear of the Lord will be quiet and safe even in the turmoil of the world. Do you see how important preparation for living in this sphere of life is? Children must learn to take God into account in the home, and then in their friendships, before they launch out into the world. This instruction is what really prepares them for life.

The series of discourses beginning, "My son," represents the voice of home sounding in the youth's ears who has left home and is living in the world (chs. 2-7). The father tells his son how his father instructed him in wisdom and how this enabled him to live successfully in the world. Then specific warnings follow concerning impurity, laziness, bad companions, and adultery. As the young man climbs toward a higher position in life, wisdom comes to him again with instruction concerning how he can avoid the pitfalls of that stage of his life (ch. 8). The discourses close with a contrast in which Solomon personified wisdom and folly as two women (ch. 9). One is a woman of virtue and beauty, and the other is a woman of vice and ugliness. Solomon contrasted the value and victory of wisdom with the disaster and defeat of folly. He contrasted the wisdom of fearing God with the folly of forgetting God.

I would summarize the message of Proverbs this way. The person who learns the fear of God (an emotional recognition of God) in every sphere of life will be successful, but those who forget God will fail. By an emotional recognition of God I mean taking God into account, being aware of His reality and presence, making decisions in view of His existence and revelation. This is what fearing God means.

The precepts urging a life of wisdom center on 3:1-10. This passage concentrates on that subject. Proverbs 3:5-6 is some of the best advice anyone ever gave.

The practice of wisdom centers on 8:32-36.

The power for living a life of wisdom centers on 1:8 (cf. James 1:5; 3:37; Col. 2:3).

Constable: Proverbs (Outline)

Outline

I. Discourses on wisdom chs. 1-9

A. Introduction to the book 1:1-7

1. The title of the book 1:1

2. The purpose of the book 1:2-6

3. The thesis of the book 1:7

B. Instruction for young people 1:8-7:27

1. Warning against consorting with sinners 1:8-19

2. Wisdom's appeal 1:20-33

3. Wisdom as a treasure chs. 2-3

4. Encouragements to obey these instructions ch. 4

5. Warnings against unfaithfulness in marriage ch. 5

6. Other dangerous temptations 6:1-19

7. Further warnings against adultery 6:20-7:27

C. The value of wisdom and wise conduct chs. 8-9

1. The function of wisdom ch. 8

2. Wisdom and folly contrasted ch. 9

II. Couplets expressing wisdom 10:1-22:16

A. The marks of wise living chs. 10-15

1. Things that produce profit 10:1-14

2. Things of true value 10:15-32

3. Wise living in various contexts 11:1-15

4. Wise investments 11:16-31

5. The value of righteousness 12:1-12

6. Avoiding trouble 12:13-28

7. Fruits of wise living ch. 13

8. Further advice for wise living chs. 14-15

B. How to please God 16:1-22:16

1. Trusting God ch. 16

2. Peacemakers and troublemakers ch. 17

3. Friendship and folly ch. 18

4. Further advice for pleasing God 19:1-22:16

III. Wise sayings 22:17-24:34

A. Thirty sayings of the wise 22:17-24:22

1. The first group 22:17-23:11

2. The second group 23:12-24:22

B. Six more sayings of the wise 24:23-34

IV. Maxims expressing wisdom chs. 25-29

A. Instructive analogies 25:1-27:22

1. Wise and foolish conduct ch. 25

2. Fools and folly ch. 26

3. Virtues and vices 27:1-22

B. A discourse on prudence 27:23-27

C. Instructive contrasts chs. 28-29

V. Two discourses by other wise men chs. 30-31

A. The wisdom of Agur ch. 30

1. The introduction of Agur 30:1

2. Wisdom about God 30:2-9

3. Wisdom about life 30:10-33

B. The wisdom of Lemuel ch. 31

1. The introduction of Lemuel 31:1

2. The wise king 31:2-9

3. The wise woman 31:10-31

Constable: Proverbs

Proverbs

Bibliography

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_____. Old Testament Wisdom. Atlanta: John Knox Press, 1981.

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_____. "To Pawn One's Cloak." Biblica 42 (1961):359-66.

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Copyright 2003 by Thomas L. Constable

Haydock: Proverbs (Book Introduction)

THE BOOK OF PROVERBS.

INTRODUCTION.

This book is so called, because it consists of wise and weighty sentences, regulating the morals of men; and directing them to wisdom and virtue. And these sentences are also called Parables, because great truths are often couched in them under certain figures and similitudes. (Challoner) --- Wisdom is introduced speaking in the nine first chapters. Then to chap. xxv. more particular precepts are given. (Worthington) --- Ezechias caused to be collected (Haydock) what comes in the five next chapters, and in the two last. Some other, or rather Solomon himself, under (Worthington) different titles, gives us Agur's and his mother's instructions, and his own commendations of a valiant woman, (Haydock) which is prophetical of the Catholic Church. He also wrote the two next works, besides many other things, which have been lost. This is the first of those five, which are called "sapiential," giving instructions how to direct our lives, by the dictates of sound reason. (Worthington) --- It is the most important of Solomon's works, though collected by different authors. (Calmet) --- T. Paine treats Solomon as a witty jester. But his jests are of a very serious nature, and no one had before heard of his wit. (Watson)

Gill: Proverbs (Book Introduction)

INTRODUCTION TO PROVERBS

This book is called, in some printed Hebrew copies, "Sepher Mishle", the Book of Proverbs; the title of it in the Vulgate Latin version is,

"the Book of Proverbs, which the Hebrews call "Misle":''

in the Septuagint version it has the name of the writer, the Proverbs of Solomon; and so in the Syriac version, with the addition of his titles,

"the son of David, king of Israel.''

This and Ecclesiastes are both of them by the Jews ^a called Books of Wisdom: and it is common with the ancient Christian writers ^b to call the book of Proverbs by the names of "Wisdom" and "Panaretos"; names they give also to the apocryphal books of Ecclesiasticus and the Wisdom of Solomon; and therefore this is to be carefully distinguished from them. The author of this book was King Solomon, as the "first" verse, which contains the inscription of it, shows; for he was not a collector of these proverbs, as Grotius is of opinion, but the author of them, at least of the far greater part; and not only the author, but the writer of them: the Jews ^c say that Hezekiah and this men wrote them; it is true indeed the men of Hezekiah copied some, Pro 25:1; but even those were written by Solomon. R. Gedaliah ^d would have it that Isaiah the prophet wrote this book; but without any foundation. At what time it was written is not certain; the Jewish writers generally say ^e it was written by Solomon, as were the books of Ecclesiastes and the Song of Songs, in his old age, when near the time of his death; though some think it was written before his fall: and it may be it was not written all at once, but at certain times, when these proverbs occurred unto him and were spoken by him, and as occasion served: however, it is not to he doubted but that they were written under the inspiration of God. The Jews once thought to have made this book of Proverbs an apocryphal one, because of some seeming contradictions in it; but finding that these were capable of a reconciliation, changed their minds, as became them ^f. Among Christians, Theodore of Mopsuest, in the sixth century, denied the divine authority of this book, and attributed it merely to human wisdom; which opinion of his was condemned in the second council at Constantinople: and in later times it has been treated with contempt by the Socinians, and particularly by Father Simon and Le Clerc; but the authority of it is confirmed by the writers of the New Testament, who have cited passages out of it; see Rom 12:20 from Pro 25:21. The book consists of "five" parts; "first", a preface or introduction, which takes up the first "nine" chapters; the "second", the proverbs of Solomon, put together by himself, beginning at the tenth chapter to the twenty-fifth; the "third", the proverbs of Solomon, copied by the men of Hezekiah, beginning at the twenty-fifth chapter to the thirtieth; the "fourth", the words of Agur, the thirtieth chapter, the "fifth", the instruction of Solomon's mother, Bathsheba, the thirty-first chapter.

Gill: Proverbs 31 (Chapter Introduction)

INTRODUCTION TO PROVERBS 31

This chapter contains the last part of the book of Proverbs; which some reckon the fifth, others the sixth. It contains the instructions of the mother of a prince, whose name was Lemuel, which she gave unto him; and which are so valuable, as to be annexed to the proverbs of Solomon. The preface or introduction to them is in Pro 31:1; the address to her son, Pro 31:2. The vices she cautions him against are uncleanness and intemperance; which she dissuades from, because of the pernicious consequences of both to kings and to their subjects, Pro 31:3. Advises rather to give wine and strong drink to poor people, such as are in distress; as being more useful to them, at least less prejudicial, Pro 31:6; and exhorts her son to the duties of his office; by pleading the cause of the poor and injured, and administering justice to them, Pro 31:8. And then at large describes a virtuous woman; perhaps designed as an instruction to her son in the choice of a wife, Pro 31:10; though more than that may be intended by it.