American Standard Version Proverbs 31

Proverbs 31:1-31
EXPOSITION
Pro_31:1-9
Part VIII. SECOND APPENDIX TO THE SECOND COLLECTION, containing “the words of Lemuel” on the subjects of impurity and intemperance.
Pro_31:1
The superscription. The words of King Lemuel, the prophecy which his mother taught him. Who is intended by “Lemuel king” is much disputed. Those who connect the following word massa (“oracle”) with the preceding melek (“king”), translate “King of Massa,” as Pro_30:1 (where see note). Of the country, or the king, or his mother, we have absolutely no information. The name Lemuel, or Lemoel (Pro_30:4), means “unto God,” i.e. dedicated to God, like Lael (Num_3:24); hence it is regarded by many authorities, ancient and modern, as an appellation of Solomon, one from infancy dedicated to God and celled by him Jedidiah, “beloved of the Lord” (2Sa_12:25). But there is nothing in the contents of this section to confirm this idea; indeed, there are expressions which militate against it. Possibly Hezekiah may be meant, and his remarkable piety somewhat confirms the opinion; yet we see no reason why he should be here addressed under a pseudonym, especially if we consider that he himself was concerned in making this collection. On the whole, it seems best to take Lemuel as a symbolical name, designating an ideal king, to whom an ideal mother addressed the exhortation which follows. Solomon’s own proverbs contain many warnings against the very sins of which this mother speaks, so that the section is conceived in the spirit of the earlier portion of the book, though it is assigned to a different author and another age. The prophecy (massa); the inspired utterance (see on Pro_30:1). This maternal counsel forms one compact exhortation, which might with more propriety be so termed than the words of Agur. His mother. The mother of a reigning king was always regarded with the utmost respect, taking precedence of the king’s wife. Hence we so often find the names of kings’ mothers in the sacred record; e.g. 1Ki_2:19; 1Ki_14:21; 1Ki_15:2; 2Ki_12:1. It is difficult to say what reading was seen by the LXX; who render, “My words have been spoken by God, the oracle of a king whom his mother instructed.” There are many wise women mentioned in Scripture; e.g. Miriam, Deborah, the Queen of Sheba, Huldah, etc; so there is nothing incongruous in Lemuel being instructed by his mother in wisdom.
Pro_31:2-9
Here follows the exhortation, which seems to come from the same source as the “burden” of Agur above. In this section the connection and parallelism of the parts are exhibited by repetition of thought and often of words in the several clauses.
Pro_31:2
What, my son? Mah, “what,” is repeated thrice, both to enforce the attention of the son, and to show the mother’s anxious care for his good. She feels the vast importance of the occasion, and asks as in perplexity, “What shall I say? What advice shall I give thee?” “Son” is here not ben, but bar, one of the Aramaic forms which are found in these two last chapters. The word occurs also in Psa_2:12. Son of my vows. This might mean, “son who wast asked in prayer,” like Samuel (1Sa_1:11), and dedicated to God, as the name Lemuel implies; or it may signify, “thou who art the object of my daily vows and prayers.” Septuagint, “What, my son, wilt thou observe (τηρήσεις)? What? the sayings of God. My firstborn son, to thee I speak. What, son of my womb? What, son of my vows?”
Pro_31:3
Exhortation to chastity. Give not thy strength unto women (comp. Pro_5:9). Chayil is “vigour,” the bodily powers, which are sapped and enervated by sensuality. The Septuagint has σὸν πλοῦτον; the Vulgate, substantiam tuam; but the prayerful, anxious mother would consider rather her son’s personal well being than his worldly circumstances, which, indeed, an Eastern monarch’s licentiousness would not necessarily impair. Nor thy ways to that which destroyeth kings; or, with a slight alteration in the punctuation (and an improved parallelism), to them that destroy kings; “expugnatricibus regum,” as Schultens terms them. Women are meant; and the prince is enjoined not to surrender his life, conduct, and actions to the influence of women, who, both by the dissipation and sensuality which they occasion, and the quarrels which they provoke, and the evil counsels which they give, often ruin kings and states (see the injunction, Deu_17:11). The Vulgate rendering, ad delendos reges, looks as if the warning was against making wars of conquest against neighbouring kings; but this is not a satisfactory parallel to the former clause. Septuagint, “Give not thy wealth unto women, nor thy mind, nor thy life unto remorse (ὑστεροβολίαν). Do all things with counsel; drink wine with counsel.” This seems to belong to the next verse.
Pro_31:4-7
The second admonition. A warning against inebriety, and concerning a proper use of strong drink.
Pro_31:4
It is not for kings; or, as others read, far be it from kings. The injunction is repeated to indicate its vast importance. Nor for princes strong drink; literally, nor for princes (the word), Where is strong drink? (see on Pro_20:1; and comp. Job_15:23). The evils of intemperance, flagrant enough in the case of a private person, are greatly enhanced in the ease of a king, whose misdeeds may affect a whole community, as the next verse intimates. St. Jerome reads differently, translating, “Because there is no secret where drunkenness reigns.” This is in accordance with the proverb, “When wine goes in the secret comes out;” and, “Where drink enters, wisdom departs;” and again, “Quod latet in mente sobrii, hoc natat in ore ebrii.” Septuagint, “The powerful are irascible, but let them not drink wine.” “Drunkenness,’’ says Jeremy Taylor (’Holy Living,’ ch. 3, § 2), “opens all the sanctuaries of nature, and discovers the nakedness of the soul, all its weaknesses and follies; it multiplies sins and discovers them; it makes a man incapable of being a private friend or a public counsellor. It taketh a man’s soul into slavery and imprisonment more than any vice whatsoever, because it disarms a man of all his reason and his wisdom, whereby he might be cured, and, therefore, commonly it grows upon him with age; a drunkard being still more a fool and less a man.”
Pro_31:5
This gives a reason for the warning. Lest they drink, and forget the Law. That which has been decreed, and is right and lawful, the appointed ordinance, particularly as regards the administration of justice. Septuagint, “Lest drinking, they forget wisdom.” And pervert the judgment of any of the afflicted; literally, of all the sons of affliction; i.e. the whole class of poorer people. Intemperance leads to selfish disregard of others’ claims, an inability to examine questions impartially, and consequent perversion of justice. Isaiah (Isa_5:23) speaks of intoxication as inducing men to “justify the wicked for reward, and take away the righteousness of the righteous from him.”
Pro_31:6
There are cases where strong drink may be properly administered. Give strong drink unto him that is ready to perish (Job_29:13; Job_31:19). As a restorative, a cordial, or a medicine, wine may he advantageously used; it has a place in the providential economy of God. “Use a little wine for thy stomach’s sake and thine often infirmities,” was St. Paul’s advice to Timothy (1Ti_5:23). It is supposed to have been in consideration of the injunction in the text that the ladies of Jerusalem provided for criminals on their way to the place of execution a drink of medicated wine, which might deaden the pain of suffering. This was the draught rejected by Christ, who willed to taste the full bitterness of death. The Septuagint has, “to those that are in sorrow;” so the Vulgate, maerentibus, but this makes the two clauses tautological. Wine unto those that be of heavy hearts (Job_3:20). “Wine,” says the psalmist, “maketh glad the heart of man” (Psa_104:15). Says Homer, ’Iliad,’ 6.261—
“Great is the strength
Which generous wine imparts to wearied men.”
“Wine,” says St. Chrysostom (’Hom. in Ephes.,’ 19), “has been given us for cheerfulness, not for drunkenness. Wouldest thou know where wine is good? Hear what the Scripture saith, ’Give wine to them, etc. And justly, because it can mitigate asperity and gloominess, and drive away clouds from the brow” (comp. Ecclesiasticus 34:25 [31], etc.).
Pro_31:7
Let him drink, and forget his poverty. Ovid, ’Art. Amat.,’ 1.237—
“Vina parant animos, faciuntque caloribus aptos:
Cura fugit multo diluiturque mero.
Tunc veniunt risus; tunc pauper cornua sumit;
Tunc dolor, et curae, rugaque frontis abit.”
Thus is shown a way in which the rich can comfort and encourage their poorer brethren, which is a better method of using God’s good gifts than by expending them on their own selfish enjoyment.
Pro_31:8, Pro_31:9
The third exhortation, admonishing the king to judge righteously.
Pro_31:8
Open thy mouth for the dumb. The “dumb” is any one who for any reason whatever is unable to plead his own cause; he may be of tender age, or of lowly station, or ignorant, timid, and boorish; and the prince is enjoined to plead for him and defend him (comp. Job_29:15). In the cause of all such as are appointed to destruction; literally, the sons of passing away (Isa_2:18); i.e. not orphans, children whose parents have vanished from the earth, nor strangers from a foreign country, nor, generally, mortals, subjects of frail human nature (all of which explanations have been given), but persons who are in imminent danger of perishing, certain, if left unaided, to come to ruin (comp. Job_29:12). Septuagint, “Open thy mouth for the Word of God, and judge all men soundly (ὑγιῶς).”
Pro_31:9
Plead the cause; rather, minister judgment, or do right; act in your official capacity so that the effect shall be substantial justice (comp. Zec_8:16).
Pro_31:10-31
Part IX. THIRD APPENDIX TO THE SECOND COLLECTION.
This section contains an ode in praise of the virtuous woman, derived from a different source from that of the words of Agur, and belonging to a different age (see Introduction). It is an acrostic; that is, each verse begins with one of the twenty-two letters of the Hebrew alphabet, arranged in the usual order. We may compare this mashal
with the alphabetical psalms, “Psalmi abcedarii,” which are, more or less, of similar structure, but of which one only, the hundred and nineteenth, is so marked in the English versions. Other examples are Psa_9:1-20; Psa_10:1-18; Psa_25:1-22; Psa_34:1-22; Psa_37:1-40; Psa_111:1-10; Psa_112:1-10; Psa_145:1-21; also Lam_1:1-22; Lam_2:1-22; Lam_3:1-66. One object of this artificial construction was to render the matter easier to commit to memory. The spiritual expositors see in this description of the virtuous woman a prophetic representation of the Church of Christ in her truth and purity and influence. Thus Bode: “Hic sapientissimus regum Salomon laudes sanctae Ecclesiae versibus paucis sed plenissima veritate depingit.… Cujus (carminis) ordine perfectissimo alphabeti typice innuitur, quam plenissime hic vel animae cujusque fidelis, vel totius sanctae Ecclesiae, quae ex omnibus electis animabus una perficitur Catholica, virtutes ac praemia describantur.”
Pro_31:10
ALEPH. Who can find a virtuous woman? The expression, ishshah chayil, “woman of force,” has occurred in Pro_12:4 (where see note). Mulierem fortem, St. Jerome terms her; γυναῖκα ἀνδρείαν is the rendering of the LXX; which places this section as the end of the whole Book of Proverbs. The expression combines the ideas of moral goodness and bodily vigour and activity. It is useless to try to fix the character upon any particular person. The representation is that of an ideal woman—the perfect housewife, the chaste helpmate of her husband, upright, God-fearing, economical, wise. See an anticipation of this character (Pro_18:22; Pro_19:14); and a very different view (Ecc_7:26). It is very remarkable to meet with such a delineation of woman in the East, where the female generally occupies a most degraded position, and is cut off from all sphere of activity and administration. To paint such a portrait needed inspiration of some sort. Such a one is hard to find. Her price is far above rubies; or, pearls (see on Pro_20:15 and Pro_3:15). Septuagint, “Such a one is more valuable than precious stones.” There may be allusion to the custom of giving treasure in exchange for a wife, purchasing her, as it were, from her friends (comp. Hos_3:2). At any rate, few only are privileged to meet with this excellent wife, and her worth cannot be estimated by any material object, however costly. St. Jerome, with a slight difference in the reading, has, Procul, et de ultimis finibus pretium ejus. You may go to the ends of the earth to find her equal in value.
Pro_31:11
BETH. The heart of her husband cloth safely trust in her. The husband of such a wife goes forth to his daily occupations, having full confidence in her whom he leaves at home, that she will act discreetly, and promote his interests while he is absent (see the contrast in Pro_7:20). So that he shall have no need of spoil; rather, he shall not lack gain (shalal). The wife manages domestic concerns so well that her husband finds his honest gains increase, and sees his confidence profitably rewarded. Septuagint, “Such a woman shall want not fair spoils.” It is obvious to see in this an adumbration of the Church winning souls from the power of the enemy, especially as shalal is used for an enemy’s spoils (Psa_68:12; Isa_53:12; and elsewhere).
Pro_31:12
GIMEL. She will do him good and not evil (comp. Ec Pro_26:1-3). She is consistent in her conduct towards her husband, always pursuing his best interests. All the days of her life; in good times or bad, in the early spring time of young affection, and in the waning years of declining age. Her love, based on high principles, knows no change or diminution. The old commentator refers to the conduct of St. Monies to her unbelieving and unfaithful husband, narrated by St. Augustine in his ’Confessions,’ 9.9: “Having been given over to a husband, she served him as her lord; and busied herself to win him to thee, revealing thee to him by her virtues, in which thou madest her beautiful, and reverently amiable, and admirable to her husband.”
Pro_31:13
DALETH. She seeketh wool, and flax. She pays attention to these things, as materials for clothing and domestic uses. Wool has been used for clothing from the earliest times (see Le 13:47; Job_31:20, etc.), and flax was largely cultivated for the manufacture of linen, the processes of drying, peeling, hackling, and spinning being well understood (see Jos_2:6; Isa_19:9; Jer_13:1, etc.). The prohibition about mixing wool and flax in a garment (Deu_22:11) was probably based on the idea that all mixtures made by the art of man are polluted, and that what is pure and simple, such as it is in its natural state, is alone proper for the use of the people of God. And worketh willingly with her hands; or, she worketh with her hands’ pleasure; i.e. with willing hands. The rendering of the Revised Version margin, after Hitzig, “She worketh at the business of her hands,” is feeble, and does not say much. What is meant is that she not only labours diligently herself, but finds pleasure in doing so, and this, not because she has none to help her, and is forced to do her own work (on the contrary, she is represented as rich, and at the head of a large household), but because she considers that labour is a duty for all, and that idleness is a transgression of a universal law. Septuagint, “Weaving (μηρυομένη) wool and flax; she makes it useful with her hands.”
Pro_31:14
HE. She is like the merchants’ ships. She is like them in that she extends her operations beyond her own immediate neighbourhood, and bringeth her food from afar, buying in the best markets and on advantageous terms, without regard to distance, and being always on the look out to make honest profit. Septuagint, “She is like a ship trading from a distance, and she herself gathereth her livelihood.’’ The expressions in the text point to active commercial operations by sea as well as land, such as we know to have been undertaken by Solomon, Jehoshaphat, and others (1Ki_9:26; 1Ki_22:48), and such as the Hebrews must have noticed in the Phoenician cities, Sidon and Tyre.
Pro_31:15
VAV. She riseth also while it is yet night. Before dawn she is up and stirring, to be ready for her daily occupation. A lamp is always kept burning at night in Eastern houses, and as it is of very small dimensions, the careful housewife has to rise at midnight to replenish the oil, and she often then begins her household work by grinding the corn or preparing something for next day’s meals (comp. Pro_31:18). Early rising before any great undertaking is continually mentioned in Scripture. And giveth meat to her household; deditquae praedam domesticis suis, Vulgate. The word for “meat” is tereph, which means “food torn in pieces” with the teeth (Psa_111:5), and hence food to be eaten. The wife thus early prepares or distributes the food which will be wanted for the day. And a portion to her maidens. Chok, “final portion,” may apply either to work or food. The Vulgate has cibaria, “meat;” Septuagint, ἔργα, “tasks.” The former, which is in accordance with Pro_30:8, would be merely a repetition of the second clause, the meat mentioned there being here called the allotted portion, and would be simply tautological. If we take it in the sense of “appointed labour,” we get a new idea, very congruous with the housewife’s activity (comp. Exo_5:14, where the same word is used in the ease of the enforced labour of the Israelites).
Pro_31:16
ZAYIN. She considereth a field, and buyeth it. She turns her attention to a certain field, the possession of which is for some cause desirable; and, after due examination and consideration, she buys it. One is reminded of Christ’s parable of the treasure hidden in a field, which the finder sold all that he had to purchase (Mat_13:44). With the fruit of her hands she planteth a vineyard. Her prudent management and economy give her means to buy vines and plant a vineyard, and thus to increase her produce. Possibly it is meant that she sees the field she has gotten is more fitted for grapes than corn, and she cultivates it accordingly. Virgil ’Georg.,’ 2.229—
“Altera frumentis quoniam favet, altera Baccho,
Densa magis Cereri, rarissima quaeque Lyaeo.”
Pro_31:17
KHETH. She girdeth her loins with strength (Pro_31:25). This seems at first sight a strange assertion to make concerning one of the weaker sex; but the phrase is metaphorically expressive of the energy and force with which she prepares herself for her work. Strength and vigour are, as it were, the girdle which she binds round her waist to enable her to conduct her operations with case and freedom. So we have a similar metaphor boldly applied to God (Psa_93:1): “The Lord reigneth, he is apparelled with majesty; the Lord is apparelled, he hath girded himself with strength” (cf. Job_38:3). Strengtheneth her arms. By daily exercise she makes her arms firm and strong, and capable of great and continued exertion.
Pro_31:18
TETH. She perceiveth that her merchandise is good; Vulgate, Gustavit et vidit quia bona est negotiatio ejus, where the paraphrase, “she tastes and sees,” expresses the meaning of the verb taam here used. Her prudence and economy leave her a large surplus profit, which she contemplates with satisfaction. There is no suspicion of arrogance or conceit, The pleasure that is derived from duty done and successfully conducted business is legitimate and healthy, a providential reward of good works. Septuagint, “She tastes that it is good to work.” This comfort and success spur her on to further and more continued exertion. Her candle (lamp) goeth not out by night. She is not idle even when night falls, and outdoor occupations are cut short; she finds work for the hours of darkness, such as is mentioned in the next verse. One recalls Virgil’s picture of the thrifty housewife (’AEneid,’ 8.407)—
“Inde ubi prima quies medio jam noctis abactae
Curriculo expulerat somnum, cum femina primum,
Cui tolerare colo vitam tenuique Minerva
Impositum, cinerem et sopitos suscitat ignis,
Noctem addens operi, famulesque ad lumina longo
Exercet penso.”
Some take the lamp hers in an allegorical sense, as signifying life, happiness, and prosperity, as Pro_13:9 and Pro_20:20; others, as denoting a bright example of diligence and piety (Mat_5:16). But the simple meaning seems to be the one intended. Wordsworth notes that the passage in Rev_18:1-24, which speaks of the “merchandise” of the false Church, also affirms that “the light of a candle” shall shine in her no more, the two metaphors in our passage applied to the true Church being there applied to Babylon.
Pro_31:19
YODH. She layeth her hands to the spindle. כִּישׁוֹר. (kishor, a word not occurring elsewhere) is probably not the spindle, but the distaff, i.e. the staff to which is tied the bunch of flax from which the spinning wheel draws the thread. To this she applies her hand; she deftly performs the work of spinning her flax into thread. Her hands hold the distsaff. פֶלֶךְ (pelek) is the spindle, the cylindrical wood (afterwards the wheel) on which the thread winds itself as it is spun. The hands could not be spared to hold the distaff as well as the spindle, so the first clause should run, “She stretches her hand towards the distaff.” In the former clause kishor occasioned some difficulty to the early translators, who did not view the word as connected with the process of spinning. The Septuagint translates, “She stretches out her arms to useful works (ἐπὶ τὰ συμφέροντα);” Vulgate, Manum suam misit ad fortia. So Aquila and Symmachus, ἀνδρεῖα. This rather impedes the parallelism of the two clauses. There was nothing derogatory in women of high rank spinning among their maidens, just as in the Middle Ages noble ladies worked at tapestry with their attendants. We remember how Lucretia, the wife of Collatinus, was found sitting in the midst of her handmaids, carding wool and spinning (Livy, 1.57). Catullus, in his ’Epithal. Pel. et Thet.,’ 312, describes the process of spinning ―
“Laeva colum molli lana retinebat amictum;
Dextera tum leviter deducens fila supinis
Formabat digitis; tum prono in pollice torquens
Libratum tereti versabat turbine fusum.”
(’Carm.,’ 64.)
Pro_31:20
CAPH. She is not impelled by selfish greed to improve her means and enlarge her revenues. She is sympathizing and charitable, and loves to extend to others the blessings which have rewarded her efforts. She stretcheth out her hand to the poor. “Hand” is here caph, “the palm,’’ evidently containing alms. She knows the maxim (Pro_19:17), “He that hath pity upon the poor lendeth unto the Lord,” etc.; and she has no fear of poverty. Yea, she reacheth forth her hands to the needy. “Hand,” is here yod, with its nerves and sinews ready for exertion (see on Pro_10:4); and the idea is that she puts forth her hand to raise and soothe the poor man, not being satisfied with dealing alms to him, but exercising the gentle ministries of a tender love. Septuagint, “She opens her hands to the needy, and reaches forth her wrist (καρπὸν) to the poor.” Like Dorcas, she is full of good works and alms deeds (Act_9:36). It is doubtless implied that the prosperity which she experiences is the reward of this benevolence (Pro_22:9).
Pro_31:21
LAMED. She is not afraid of the snow for her household. “Show,” says Dr. Geikie (’Holy Land,’ 2.58), “covers the streets of Jerusalem two winters in three, but it generally comes in small quantities, and soon disappears. Yet there are sometimes very snowy winters. That of 1879, for example, left behind it seventeen inches of snow, even where there was no drift, and the strange spectacle of snow lying unmelted for two or three weeks was seen in the hollows on the hillsides. Thousands of years have wrought no change in this aspect of the winter months, for Bennaiah, one of David’s mighty men, ’slew a lion in the midst of a pit in the time of snow’ (2Sa_23:20).” She has no fears concerning the comfort and health of her family even in the severest winter. For all her household are clothed with scarlet; with warm garments. The word used is שָׁנִים (shanim), derived from a verb meaning “to shine,” and denoting a crimson or deep scarlet colour. This colour was supposed, and rightly, to absorb and retain heat, as white to repel it; being made of wool, the garments would be warm as well as stately in appearance. St. Jerome has duplicibus (shenaim), “with double garments,” i.e. with one over the other. Warm garments were the more necessary as the only means of heating rooms was the introduction of portable chafing dishes containing bunting charcoal (see Jer_36:22, etc). The Septuagint has taken liberties with the text, “Her husband is not anxious concerning domestic matters when he tarries anywhere [χρονίζη for which Delitzsch suggests χιονίζ], for all her household are well clothed.” Spiritually, the Church fears not the severity of temptation or the chill of unbelief, when her children take refuge in the blood of Christ.
Pro_31:22
MEM. She maketh herself coverings of tapestry (marbaddim); as Pro_7:16 (where see note). Pillows for beds or cushions are meant, though the translators are not of one mind on the meaning. St. Jerome has, stragulatam vestem; Aquila and Theodotion, περιστρώματα, Symmachus, ἀμφιτάπους, “shaggy on both sides;” Septuagint, “She makes for her husband double garments (δισσὰς χλάινας).” Her clothing is silk and purple. שֵׁשׁ (shesh) is not “silk,” but “white linen” (βύσσος, byssus) of very fine texture, and costly. Purple garments were brought from the Phoenician cities, and were highly esteemed (see So Pro_3:10; Jer_10:9). The wife dresses herself in a way becoming her station, avoiding the extremes of sordid simplicity and ostentatious luxury. “For my own part,” says St. Francois de Sales, quoted by Lesetre, “I should wish any devout man or woman always to be the best dressed person in the company, but at the same time, the least fine and affected, and adorned, as it is said, with the ornament of a meek and quiet spirit. St. Louis said that every one ought to dress according to his position, so that good and sensible people should not be able to say you are overdressed, nor the younger under dressed” (’Vie Devot.,’ 3.25). So the Church is clothed in fine linen, clean and white, even the righteousness which Christ bestows (Rev_19:8), and invested in her Lord’s royal robe, who hath made her children kings and priests unto God (Rev_1:6; Rev_5:10).
Pro_31:23
NUN. Her husband is known in the gates. Such a woman advances her husband’s interests, increases his influence, and, by attending to his domestic concerns, enables him to take his share in public matters, so that his name is in great repute in the popular assemblies at the city gates (Pro_31:31; Pro_8:3). She is indeed “a crown to her husband” (Pro_12:4). When he sitteth among the elders of the land. Homer introduces Nausikaa speaking to her father of her duty to see that he is honourably clad when he goes to the council—
Καὶ δὲ σοὶ αὐτῷ ἔοικε μετὰ πρώτοισιν ἐόντα
Βουλὰς βουλεύειν καθαρὰ χροί εἵματ ἔχοντα.
(’Odyssey,’ 6.60.)
“For our costly robes,
All sullied now, the cleansing stream require;
And thine especially, when thou appear’st
In council with the princes of the land,
Had need be pure.”
(Cowper.)
St. Gregory sees here an adumbration of the day of judgment: “For the Redeemer of mankind is the “Husband” of holy Church, who shows himself ’renowned’ (nobilis, Vulgate) in the gates. Who first came in sight in degradation and in mockings, but shall appear on high at the entering in of his kingdom; and ’he sitteth among the elders of the land,’ for that he shall decree sentence of condemnation together with the holy preachers of that same Church, as himself declares in the gospel (Mat_19:28)” (’Moral.,’ 6.9).
Pro_31:24
SAMECH. She maketh fine linen, and selleth it. The word for “fine linen” is sadin, not the same as in Pro_31:22. but equivalent to σινδών, and denoting linen garments; Delitzsch calls it “body linen” (comp. Jdg_14:12, Jdg_14:13; Isa_3:23). Delivereth girdles unto the merchant; literally, unto the Canaanite; i.e. the Phoenician merchant, a generic name for all traders (see Isa_23:8; Zec_14:21). Girdles were necessary articles of attire with the flowing robes of Eastern dress The common kind were made of leather, as is the use at the present day; but a more costly article was of linen curiously worked in gold and silver thread, and studded with jewels and gold (see 2Sa_18:11; Dan_10:5). So Virgil (AEneid,’ 9.359) speaks of “aurea bullis cingula.” We read of Queen Parysatis having certain villages assigned her for girdle money, εἰς ζώνην δεδομέναι (Xen; ’Anab.,’ 1.4, 9). Cicero alludes to the same custom in his Verrine oration (Pro_3:33): “Solere aiunt barbaros reges Persarum ac Syrorum plures uxores habere, his autem uxoribus civitates attribuere hocmodo: haec civitas mulieri iu redimiculum proebeat, haec in collum, haec in crines”. Such rich and elaborately worked girdles the mistress could readily barter with Phoenician merchants, who would give in exchange purple (Pro_31:22) and other articles of use or luxury. On this passage St. Gregory thus moralizes: “What is signified by a garment of fine linen, but the subtle texture of holy preaching? In which men rest softly, because the mind of the faithful is refreshed therein by heavenly hope. Whence also the animals are shown to Peter in a linen sheet, because the souls of sinners mercifully gathered together are enclosed in the gentle quiet of faith. The Church therefore made and sold this fine garment, because she inparted in words that faith which she had woven by belief; and received from unbelievers a life of upright conversation. And she delivered a girdle to the Canaanite, because by the might of the righteousness she displayed, she constrained the lax doings of the Gentile world, in order that that might be maintained in their doings which is commanded. ’Let your loins be girded about’” (’Moral.,’ 33.33).
Pro_31:25
AYIN. Strength and honour are her clothing (Pro_31:17); ἰσχὺν καὶ εὐπρέπειαν, Septuagint. She is invested with a moral force and dignity which arm her against care and worry; the power of a righteous purpose and strong will reveals itself in her carriage and demeanour. And thus equipped, she shall rejoice in time to come; or, she laugheth (Job_5:22; Job_39:7) at the future (Isa_30:8). She is not disquieted by any fear of what may happen, knowing in whom she trusts, and having done her duty to the utmost of her ability. The Greek and Latin versions seem to take the expression as referring to the day of death; thus the Vulgate, Ridebit in die novissimo; Septuagint, “She rejoices in the last days (ἐν ἡμέραις ἐσχάταις).” But it is best interpreted as above. The true servant of God is not afraid of any evil tidings, his heart being fixed, trusting in the Lord (Psa_112:7).
Pro_31:26
PE. She openeth her mouth with wisdom. She is not merely a good housewife, attending diligently to material interests; she guides her family with words of wisdom. When she speaks, it is not gossip, or slander, or idle talk, that she utters, but sentences of prudence and sound sense, such as may minister grace to the hearers. The Septuagint has this verse before Pro_31:25, and the first hemistich Again. after Pro_31:27. So in Lam_2:1-22, Lam_3:1-66, Lam_4:1-22, the pe and ayin vetoes change places. This is also the case in Psa_37:1-40. In the former passage the LXX: renders, “She openeth her mouth heedfully and lawfully (προεχόντως καὶ ἐννόμως);” and in the other, “wisely and in accordance with law (σοφῶς καὶ νομοθέσμως).” In her tongue is the law of kindness (thorath chesed); i.e. her language to those around her is animated and regulated by love. As mistress of a family, she has to teach and direct her dependents, and she performs this duty with gracious kindness and ready sympathy. Septuagint, “She places order on her tongue.”
Pro_31:27
TSADE. She looketh well to the ways of her house; the actions and habits of the household. She exercises careful surveillance over all that goes on in the family. Eateth not the bread of idleness; but rather bread won by active labour and conscientious diligence. She is of the opinion of the apostle who said “that if any would not work, neither should he eat” (2Th_3:10). Septuagint, “The ways of her house are confined (στεγναὶ διατριβαὶ οἴκων αὐτῆς), and she eats not idle bread.” The first of these clauses may mean that the proceedings of her household, being confined to a narrow circle, are readily supervised. But the meaning is very doubtful; and Schleusner renders, “continuae conversationes in aedibus ejus.” St. Gregory applies our verse to the conscience, thus: “She considers the ways of her house, because she accurately examines all the thoughts of her conscience. She eateth not her bread in idleness, because that which she learned out of Holy Scripture by her understanding, she places before the eyes of the Judge by exhibiting it in her works” (’Moral.,’ 35.47).
Pro_31:28
KUPH. Her children arise up, and call her blessed. She is a fruitful mother of children, who, seeing her sedulity and prudence, and experiencing her affectionate care, celebrate and praise her, and own that she has rightly won the blessing of the Lord. Her husband also, and he praiseth her; in the words given in the next verse. Having the approbation of her husband and children, who know her best, and have the best opportunities of judging her conduct, she is contented and happy. Septuagint, “Her mercy (ἐλεημοσύνη) raises up her children, and they grow rich, and her husband praises her.”
Pro_31:29
RESH. Many daughters have done virtuously, but thou excellest them all. The versions and some commentators take the encomium in the mean and restricted sense of praise for the acquisition of riches. Thus the Vulgate, Multae filiae congregaverunt divitias; Septuagint, “Many daughters have obtained wealth.” But it adds another rendering, “Many have wrought power (ἐποίησανδύναμιν),” which is nearer the meaning in this place. Chayil (as we have seen, Pro_31:10) means “force,” virtus, “strength of character” shown in various ways (comp. Num_24:18; Psa_60:12). “Daughters,” equivalent to “women,” as Gen_30:13; So Gen_6:9. Roman Catholic commentators have, with much ingenuity, applied the whole description of the virtuous woman, and especially the present verse, to the Virgin Mary. We may regard it as a representation of the truly Christian matron, who loves husband and children, guides the house, is discreet, chaste, good, a teacher of good things (1Ti_5:14; Tit_2:3, etc.).
Pro_31:30
SHIN. The writer confirms the husband’s praise by assigning to it its just grounds. Favour is deceitful, and beauty is vain. Chen, “favour,” may signify either the good will with which one is regarded, or gracefulness, beauty. As being in close parallelism with the next words, it is best taken as referring to loveliness of form. Mere gracefulness, if considered as a token of a wife’s work and usefulness, is misleading; and beauty is transitory and often dangerous. Neither of them is of any real value unless accompanied by religion. As the gnomic poet says—
Μὴ κρῖν ὁρῶν τὸ κάλλος ἀλλὰ τὸν τρόπον.
“Judge not at eight of beauty, but of life.”
But a woman that feareth the Lord, she shall be praised. So we come back to the maxim with which the whole book began, that the foundation of all excellence is the fear of the Lord (Pro_1:7). Such, too, is the conclusion of Ecclesiastes (Ecc_12:13), “Fear God, and keep his commandments: for this is the whole duty of man.” Septuagint, “False are charms (ἀρεσκειαι), and vain is the beauty of woman; for a prudent woman is blessed, and let her praise the fear of the Lord.”
Pro_31:31
TAV. Give her of the fruit of her hands. So may she enjoy the various blessings which her zeal, prudence, and economy have obtained. Psa_128:2, “Thou shalt eat the labour of thine hands; happy shalt thou be, and it shall be well with thee.” Septuagint, “Give her of the fruit of her lips.” And let her own works praise her in the gates. She needs no farfetched laudation; her life long actions speak for themselves. Where men most congregate, where the heads of the people meet in solemn assembly, there her praise is sung, and a unanimous verdict assigns to her the highest honour. Septuagint, “Let her husband be praised in the gates.” This frequent introduction of the husband is cuprous. St. Gregory thus spiritualizes the passage: “As the entrance of a city is called the gate, so is the day of judgment the gate of the kingdom, since all the elect go in thereby to the glory of their heavenly country ….Of these gates Solomon says, ’Give her of the fruit of her hands, and her own works shall praise her in the gates.’ For holy Church then receives of ’the fruit of her hands,’ when the recompensing of her labour raises her up to the possession of heavenly blessings; for her ’works then praise her in the gates,’ when in the very entrance to his kingdom the words are spoken to his members, ’I was an hungred, and ye gave me meat,’ etc.” (’Moral.,’ 6.9).
HOMILETICS
Pro_31:1
A mother’s counsel
The last chapter of the Book of Proverbs gives us the picture of a mother’s counsel to her son—wise and good and eloquent with love and yearning anxiety. Here is a picture to suggest the inestimable advantage to a young man of a mother’s guidance. In thoughtless, high-spirited youth this too often passes unheeded, and precious advice is then wasted on ungrateful ears. It would be more seemly to consider its unique merits.
I. IT SPRINGS FROM A WOMAN’S NATURE. We have many beautiful pictures of women in the Bible. Inspired women have conveyed to us some parts of the biblical teaching. Deborah (Jdg_5:7), the mother of Samuel, and now the mother of Lemuel, all help us with great Divine truths or holy thoughts and influences. It is the gift of women to see into truth with a flash of sympathy. The wonder is that we have so small a part of the Bible from the tongue and pen of women.
II. IT IS INSPIRED BY A MOTHER’S HEART. The biblical gallery of holy women does not introduce us to the cloisters. The Hebrew heroines were “mothers in Israel,” not nuns. Maternity completes woman. “The perfect woman, nobly planned,” is one who can think, love, and act with the large heart of a mother.
III. IT IS CHARACTERIZED BY UNSELFISH DEVOTION. There is nowhere in all creation such an image of utterly unselfish, of completely self-sacrificing love as that of a woman for her child. She almost gives her life for his infant existence. All through his helpless years she watches over him with untiring care. When he goes forth into the world, she follows him with never-flagging interest. He may forget her; she will never forget him. If he does well, her joy is unbounded; if he does ill, her heart is broken. Without a thought of self, she spends herself on her child, and finds her life or her death in his conduct.
IV. IT IS GUIDED BY DEEP KNOWLEDGE. The mother may not know much of the outer world; she may be quite ignorant of the most recent dicta of science; some of her notions may seem old-fashioned to her modern-minded son. But foolish indeed will he be if he dares to despise her counsels on such grounds. She knows him—his strength and his weakness, his childish faults and his early promises. Here lies the secret of her wisdom.
V. IT CANNOT BE NEGLECTED WITHOUT CRUEL INGRATITUDE. The son may think himself wiser than his mother, but at least, he should give reverent attention to her advice. So much love and care and thoughtfulness do not deserve to be tossed aside in a moment of impatience. The wise son will acknowledge that his mother’s wishes deserve his most earnest consideration. It may be, then, that he will be held back in the hour of temptation by the thought of the poignant grief that his shameful fall would give to his mother. It is much for a life to be worthy of a good Christian mother’s counsel.
Pro_31:10-31
The typical woman
I. HER SPHERE. This is domestic.

1. In marriage. The typical woman is a wife and mother, not a St. Agnes, the mystical bride of Christ, nor even a Virgin Mary. We see her in Sarah, in Naomi, in Hannah, in Eunice. There is invaluable service for the world which only women who are free from the ties of home can accomplish; there is a noble mission for single women. But there is nothing in Scripture, reason, or conscience to suggest that virginity is more holy than marriage, that the maiden is more saintly than the matron.
2. In the work of the home. Moreover, for unmarried women household cares and quiet home duties usually have the first call. Some women may be called to more public positions. A queen may adorn a throne. A Florence Nightingale may live as an angel of mercy to the suffering. But these are exceptional persons. Every Jewess was not a Deborah, and even the martial prophetess, unlike her French counterpart, Joan of Are, was “a mother in Israel.”
3. Therefore with domestic responsibility. The typical woman will be judged primarily in regard to domestic duties. The true wife is the helpmeet of her husband. Her first aim will be to “do him good” (Pro_31:12). If she falls here, her public service is of little account.
   II. HER CHARACTER. This is described in a graphic picture of her life—a picture which is in striking contrast to the ignorance, the indolence, the inanity of an Oriental harem. Observe its chief features.
4. Trustworthiness. The true wife is her husband’s confidant. She must be worthy of confidence by icing
   (1) faithful,
   (2) sympathetic,
   (3) intelligent.
5. Industry. Nothing can be more foolish than the notion that a “lady” should have no occupation. The ideal woman rises early and busies herself with many affairs. In old days, when the spinning was done at home and most of the family garments were made by the women of the house, the clothing of husband and children bore testimony to the industry of the wife. Machinery has destroyed this antique picture. Yet the spirit of it remains. The true wife still finds an abundance of domestic occupations.
6. Thrift. The wife of the Proverbs is quite a business woman, selling the superfluous work of her hands to merchants, and buying land with the proceeds. Yet by her foresight she provides warm clothing for the winter, and therefore she can afford to laugh when the snow cometh.
7. Strength. “She girdeth her loins with strength.” The physical education of women is just now receiving especial attention, and rightly so. It is a woman’s duty to be strong, if by means of wholesome food and exercise she can conquer weakness. No doubt the ailments of many women spring from lassitude, indolence, and self-surrender. But eve, when bodily trailty cannot be conquered, strength of soul may be attained.
8. Charity. The strong and thristy with might be hard, cold, and selfish. But the true woman “stretcheth out her hand to the poor” (verse 20).
9. Gracious speech. So energetic a woman might still be thought somewhat unlovable if we had not this final trait: “in her tongue is the law of kindness” (verse 26). How much may the tone of a woman’s conversation do to keep peace in a household, and shed over it a spirit of love and gentleness!
10. True religion. This is the root of the matter. The typical woman “feareth the Lord” (verse 30).
    III. HER REWARD.
11. In her influence. “Her husband is known in the gates.” She helps him to honour. Herself too busy in the private sphere to take her part directly in public life, yet indirectly she is a great force in the large world through her influence over her husband.
12. In the success of her energies. We have here a picture of a wife in affluence—not of a poor domestic drudge in the squalor of abject poverty. Nevertheless, the prosperity of the home largely depends upon her. Her thoughtfulness, energy, careful oversight of others and kindness of heart and words, are the chief causes of the welfare of her happy, comfortable home.
13. In the honour of her family. “Her children arise up, and call her blessed; her husband also, and he praiseth her” (verse 28). Surely this is a better reward than public fame.
14. Continued influence. This true woman deserves to have “the fruit of her hands.” If she is to be spoken of “in the gates,” it should be in praise of her domestic duties, which cannot but be known to her neighbours, however modest and retiring her manners may be.
    Pro_31:30
    Rival attractions
    Lemuel’s mother warns her son against the fascinations of superficial charms in his choice of a wife, and points to the attractiveness of a God-fearing woman.
    I. THE VANITY OF BEAUTY.
15. It is but temporary. The bloom of beauty fades with youth; but a wife is to be a man’s helpmeet throughout life, and, if both are spared, his companion in age. In making a choice for life a man should consider enduring traits.
16. It is superficial. Beauty of face and grace of form are only bodily attributes, They may have no corresponding mental, moral, and spiritual merits.
17. It is deceptive. The fascination of a pretty face may delude a man into neglecting more important considerations in the woman of his choice. Ill temper may be taken for strength of character, frivolity for liveliness, mere softness of disposition for love. But the great disillusion of lifelong companionship will dispel all these mistakes, when the discovery is to, late to be of any use. On the other hand, there is no need to take refuge in a monkish contempt of beauty. All beauty is a work of God. It is the duty of a woman to make herself pleasing to others. The finest beauty is a product of health, good temper, and the expression of worthy sentiments—all of them desirable things. Note: The vanity of beauty shows the mistake of pursuing “art for art’s sake,” to the neglect of morality, duty, truth, and charity.
    II. THE GRACE OF RELIGION. The “woman that feareth the Lord” is to be prodded. Though, perhaps, less beautiful in form and countenance, she has the higher beauty of holiness. The Madonna stands infinitely above the Venus. The grace of the God-fearing woman has its own true attraction for those who can appreciate it.
18. It is enduring. Beauty fades; goodness endures. This should ripen with years into a more rich and mellow grace.
19. It is deep. The prolonged acquaintanceship that reveals the utter hollowness and unreality of those attractions which consist only in bodily form and skin-complexion only makes more apparent the treasures of a true and worthy character. Trouble that ploughs fatal furrows in the cheek of the mere “beauty” unveils the tender grace of the truly godly woman. Those scenes wherein earthly beauty fails open up wondrous treasures of heavenly grace.
20. It is satisfying. A feverish excitement accompanies the adoration of earthly beauty; but the beauty of a sweet, true, generous soul is restful and comforting.
21. It is worthy of honour. Poets give us their dreams of fair women. A higher subject would be the praises of God-fearing women. How much of the world’s blessedness springs from the devotion of unselfish women—the self-sacrifices of true wives, the toils and prayers of good. mothers!
    Pro_31:31
    Woman’s rights
    The strenuous advocacy of the rights of women by shrill oratory has injured the true cause of women by covering a serious subject with ridicule, and suggesting the unreality of the grievances urged. When extravagant demands are made, people assume that every just right has been conceded; and when the self-elected advocates of women put forth a programme which the great body of wives and daughters repudiate, it is supposed that there is no ground for considering any complaint as to the legal and social treatment of women. But this is unreasonable and unjust. There are women’s rights, and these fights are by no means universally conceded.
    I. WOMEN HAVE A RIGHT TO WORK. The Oriental notion, that women are but idle ornaments of the harem, finds no place in the Bible. Here they appear freely in the world, and, though their first duties are in the home, they are not idle, nor are they wanting in enterprise. The ideal woman in the Book of Proverbs is a manufacturer, a merchant, and a landowner. Woman’s work cannot be wholly the same as man’s, because nature has placed limitations upon her physical energies. But she has spheres for work, and it is cruel, unjust, and selfish to keep her out of any region of activity where she can do good service, by law or by social displeasure. Two wrongs in particular need to be swept away.
22. The motion that work is degrading to a woman. Surely idleness is more degrading. It is rightly said that woman’s sphere is the home. But it is not every woman who has a home. Surely it is a degrading and insulting idea that the main business of a young woman is to secure a husband, and so obtain a home. There are women who are manifestly cut out for other positions; many women never have an opportunity of obtaining a home of their own except by sacrificing themselves to men whom they do not love. In early life young girls are not the better for being kept in idleness, waiting for the chance that may turn up. Half the ailments of women of the comfortable classes come from want of occupation. It needs to be known and recognized that it is a right and honourable thing for a woman to be engaged in any ordinary occupation that is suitable to her powers.
23. The fear of rivalry with men. There have been professions the members of which have bitterly resented the invasion of their ranks by women. Such trade unionism is most ungenerous. It is an humiliation to have to confess that men could not hold their own unless under a system of protection against the competition of women. Certainly no Christian principle can justify such selfishness.
    II. WOMEN HAVE A RIGHT TO THE RESULTS OF THEIR WORK.
24. In payment. The wife who earns wages has a right to her purse as much as the husband to his. Where there is a true marriage, no thought of separate interests will rouse any jealousy as to the several possessions of the two. But true marriage is not always realized. We see brutal husbands living idly on the earnings of their wives. It is not enough that the poor women are supposed to be protected by a Married Woman’s Property Act, for the husband is still too often the tyrant of the home. We shall only see a more just arrangement when Christian principles are applied to domestic practices.
25. In honour. “Let her own works praise her in the gates.” Women who contribute to the service of society are deserving of double honour, because they have had to work under exceptional disadvantages. Women who have proved themselves wise, industrious, and generous in the home life do not receive their meed of praise. Too much is taken for granted, and accepted without thanks, because the service is constant and the sacrifice habitual. In after years, when it is too late to give the due acknowledgment, many a man has had to feet sharp pangs of regret at his heedless treatment of a wife’s patient toil or a mother’s yearning love.
26. In position. Opportunity should be proportionate to capacity. If women can work, they should have scope for work. It is the duty of Christian society to give to woman her true position. If she be “the weaker vessel,” she needs more consideration, not less justice. Christ gave high honours to women, accepted their devoted service, and laid the foundation of Christian justice in regard to them.
    HOMILIES BY E. JOHNSON
    Pro_31:1-31
    The words of Lernuel
    The fear of God is the leading thought in these meditations; and this in a twofold relation—to the king in his rule in the state, and the woman in her rule in the house.
    Pro_31:2-9
    A mother’s maxims
    The mother’s heart, deep in emotions of affection and urgent solicitude, is expressed in the passionate form of the address.
    I. ON WOMEN OR THE DUTY OF CHASTITY. (Pro_31:3.) The weakness of this passion was one of the things, Alexander the Great was wont to say, which reminded him that he was mortal David and Solomon were both warnings and beacon lights against yielding to it.
    II. ON WINE, OR THE DUTY OF TEMPERANCE. (Pro_31:4. sqq.) Here is a sin in close affinity to the former (Hos_4:11).
27. A vice degrading in all, drunkenness is most especially unbefitting those in high station. Elah (1Ki_16:8, 1Ki_16:9), Benhadad (1Ki_20:16), and Belshazzar (Dan_5:2-4), were all dark examples of the danger (comp. Hos_7:5).
28. It may lead to moral perversion. (Pro_31:5.) The woman wrongly condemned by Philip of Macedon exclaimed, “I appeal from Philip drunk to Philip sober.” Ahasuerus (Est_1:10, Est_1:11) and Herod (Mar_6:21-28) appear to have been guilty of arbitrary conduct under the same besotting influence. Men “err through strong drink” (Isa_28:7).
29. The true use of wine. (Pro_31:6.) It is a medicine for the fainting. It is a restorative under extreme depression. The Bible tolerates and admits the blessing of wine in moderation as promotive of social cheerfulness. It “maketh glad the heart of man,” and is even said to “cheer God” (Jdg_9:13). Hence libations were a part of the sacrificial feast offered to the Majesty on high. As an anodyne it is admitted here (Pro_31:7). But all this does not exempt from close circumspection as to time, place, persons, and circumstances in its use. The priests, when performing their sacred functions in the tabernacle and temple, were to abstain from wine. But here, as in other matters, there is large latitude given to the exercise of the private judgment, the personal Christian conscience. Any attempt to overrule the right of personal freedom creates a new class of evils. Let those who see their duty in that light adopt total abstinence; and others labour according to their ability to strike at the indirect and deeper causes of what many regard as a national vice. Wherever there is a widespread vice, it is rooted in some profound misery. The surest, though longest, cure is by the eradication of the pain of the mind which drives so many towards the nepenthes, or draught of oblivion.
    III. ON THE FREE AND FULL ADMINISTRATION OF JUSTICE. (Pro_31:8, Pro_31:9.) The royal heart and hand are to be at the service of those who cannot help themselves—the widow, the orphan, the poor, and “all that are desolate and oppressed” (Job_29:15, Job_29:16). He is to be both advocate and judge. He is to be an earthly type of God. “Let his representatives on earth study the character of their King in heaven, and be conformed more fully to his image of forgiveness and love.”—J.
    Pro_31:10-31
    The virtuous housewife
    I. HER INFLUENCE IN THE SPHERE OF HOME. (Pro_31:10-22.)
30. Her exceeding worth. (Pro_31:10-12.) A costly treasure not everywhere to be found; no commonplace blessing: an ornament and a joy above all that earth affords of rare and beautiful. A treasure on which the heart of the possessor ever dwells with delight.
    “Continual comfort in a face,
    The lineaments of gospel books.”
    She is the rich source of revenue to her husband in all good things.
    “All other goods by fortune’s hand are given;
    A wife is the peculiar gift of Heaven.”
    (Pope.)
    “If women be good,” said Aristotle, “the half of the commonwealth may be happy where they are.” “The greatest gift of God is a pious, amiable spouse, who fears God, loves his house, and with whom one can live in perfect confidence” (Luther).
31. The picture of her domestic industry. (Pro_31:13 – 22.) It is an antique picture, the form and colouring derived from ancient custom; but the general moral effect is true for all times. The traits of the housewifely character are:
    (1) The personal example of diligence. She is seen from day to day spinning at her loom, the chief occupation of women in ancient times. She is an early riser (Pro_31:15).
    (2) Her unrelaxing energy. (Pro_31:17.) She has no idle hour; her rest is in change of occupation.
    (3) Her personal attention to business. (Pro_31:16, Pro_31:18.) Whether examining land with a view to invest her savings in purchase and cultivation, or inspecting goods, her mind is in all she does She is not slothful in business, but glowing In spirit, and all that she does is done with heart.
    (4) Her benevolence. Her thrift is not of the odious form which begins and ends with home, and breeds a sordid miserliness out of hard won gains. Her open hand outstretched to the poor (Pro_31:20) is one of the most winning traits in the picture. She has no lack of good herself, and always something over for the needy.
    (5) Her care both for comfort and for ornament. (Pro_31:21, Pro_31:22.) Both the very spheres of woman’s activity. But she observes their true order. Her first thought is for the health of her household; she provides the warm “double garments” against the winter’s snow. Her leisure is occupied with those fine works of artistic needlework by which elegance and beauty are contributed to the scene of home. Refinement adorning comfort,—this is the true relation. In finery without solid use and comfort there is no beauty nor worth.
    II. FURTHER TRAITS AND DETAILS OF THE PICTURE, (Pro_31:23-31.)
32. She reflects consideration on her husband. Her thrift makes him rich; her noble character gives him additional title to respect. His personality derives weight from the possession of such a treasure, the devotion of such a heart. Her business capacity, her energy, and the quiet dignity of her life and bearing; the mingled sense and shrewdness, charm and grace of her conversation (Pro_31:24-27);—are all a source of fame, of noble self-complacency, of just confidence to the man who is blessed to call her “mine.”
33. Her life and work earn for her perpetual thanks and benedictions. (Pro_31:28, Pro_31:29.) Her children, as they grow up, bless her for the inestimable boon of a mother’s care and love. She has revealed to them God; and never can they cease to believe in goodness so long as they recollect her. She basks in the sunshine of a husband’s constant approved. “Best of wives!” “Noblest of women!” is the thought ever in his heart, often on his lips.
34. It is religion which gives enduring worth and immortality to character, (Pro_31:30, Pro_31:31.) Beauty is a failing charm or a deception of the senses. But religious principle gives a spiritual beauty to the plainest exterior. Being and doing from religious motives, to religious ends,—this is a sowing for eternal fruits. And the works of love for God’s sake and man’s fill the air with fragrance to the latest end of time, and are found unto praise, honour, and glory at the appearing of Jesus Christ.—J.
    HOMILIES BY W. CLARKSON
    Pro_31:1-3
    Motherhood
    We have not many words from women’s lips in the inspired record, and we may therefore esteem the more highly those we possess. The verses bring out—
    I. THE STRONG CLAIMS OF MOTHERHOOD. “The son of my womb;” “the son of my vows.” These claims are based upon:
35. Motherhood as such. Upon all that motherhood means to us; upon the fact that the mother has borne her child, has cherished him at her own breast, has watched over his infancy and childhood with sedulous care, has shielded and succoured him, has fed and clothed him; as we say in one word—has “mothered” him.
36. Motherly training and dedication. The early experiences of the mother include much beyond the physical realm; they include the education of the intellect, the training of the Will, the first imparting of religious instruction, the solemn dedication of her child to the service of God, repeated and earnest prayer on his behalf. Her child is not only her offspring; he is “the son of her vows,” the one on whom she has expanded her most fervent piety.
37. Maternal affection and anxiety. The words of Lemuel’s mother are charged with deep affection and profound solicitude. And it is those who truly love us, and who are unselfishly devoted to our interest, that have the strongest claim upon us. A claim which is only that of natural relationship, and is not crowned and completed by affection, falls very short indeed of that which is strengthened and sanctified by sacrificial love.
    II. THE HOPE OF MOTHERHOOD. The mother hopes for good and even great things for and from her child; he is to stand among the strong, the wise, the honoured, the useful.
    III. ITS BITTER AND CRUEL DISAPPOINTMENT. When the son of much sorrow and prayer, of much patient training and earshot entreaty, who had a noble opportunity before him—when he virtually signs away his inheritance, “gives his strength” to the destroyer, takes the path which leads to entire dethronement and ruin, then is there such a bitter and such a cruel disappointment as only st mother’s heart can feel and know. Then perishes a fond and proud and precious hope; then enters and takes possession a saddening, a crushing sorrow.
    IV. ITS RIGHT TO REMONSTRATE. “What, my son? This of thee?—of thee whom I have loved and taught and trained? of thee for whom I have yearned and prayed? of thee from whom I have had a right to hope for such better things? Oh, lose not thy fair heritage! take the portion, live the life, wear the crown, still within thy reach!” A true and faithful mother has a right which is wholly indisputable, and strong with surpassing strength, to speak thus in affectionate expostulation to one who owes so much to her, and has returned her nothing. And what is—
    V. THE FILIAL DUTY? Surely it is to receive such remonstrance with deep respect; to give to it a patient and dutiful attention; to take it into long and earnest consideration; to resolve that, cost what it may, the path of penitence and renewal shall be trodden; that anything shall be endured rather than a mother’s heart be pierced by the hand of her own child!—C.
    Pro_31:6
    The allowable as the exceptional
    It is often the case that that which is wrong as a rule is right as an exception; what it would be unwise, if not unlawful, to do under ordinary circumstances, it may be most wise and even obligatory to do in emergencies. This applies particularly, but not exclusively, to the subject of the text—
    I. THE USE OF STIMULANTS. In a state of health and during the discharge of daily duties, shun the use of stimulants; depend upon that which nourishes and builds up. “Give strong drink unto him that is ready to perish;” to the man who, by exposure or by some suddenly inflicted wound, or by starvation, is brought down to the brink of death, administer the reviving cordial. What we should not depend upon for daily strength we do well to fall back upon in the time of extremity, or in the case of special need.
    II. THE EMPLOYMENT OF STRONG LANGUAGE OR VERY VIVID ILLUSTRATION. It is a great mistake to be always speaking in superlatives, or to be habitually indulging in expletives, or to be regularly resorting to highly coloured illustrations. It is a sign and also a source of weakness. These very soon lose their power by repetition, and then there is nothing in reserve. And the man who has no power in reserve is he who will find himself beaten in the battle. Temperate language, moderation in the use of imagery and the expression of disapproval, is the true and wise course. Strong language is for quite exceptional cases; it has its opportunity, but should be content to wait for it.
    III. RESORT TO VIOLENCE. There are occasions when physical force should he and must he employed. The magistrate is compelled to resort to it; so also is the schoolmaster, and even the parent. But the less the better. Bodily chastisement is always regrettable, and only to be resorted to when all other means have failed. Its constant exercise only hardens the object of it, and it is not unlikely to harden the hand that administers it. The wise teacher and the wise parent will do his best to reduce it to its very lowest point.
    IV. AFFECTIONATE DEMONSTRATIVENESS. This has its time and place, hut it is an exceptional rather than a constant one in the conduct of our life. When any one has lacked the tenderness and the affection which our heart craves, and is hungry for human love, when the free and full manifestation of heartfelt kindness will be like water to the parched lips, let it be freely and fully given. But the perpetual exhibition of endearment, whether in word or deed, is a mistake.
    V. THE APPEAL TO SELF-INTEREST ON THE PART OF THE MORALIST AND RELIGIOUS TEACHER. We should, as a rule, place moral obligations and religious duty on the ground of conviction; we should continually endeavour to impress men with the reeling that they ate sacredly bound to respect themselves, to regard the rights of their brethren, to respond to the claims of God, their Father and their Saviour. Religion is the response of the human soul to the boundless claim of Infinite Goodness and Love. But Christ has himself taught us that it is right and well sometimes to make our appeal to the sense of self-interest—to say to men, “If not for Gods sake, who has a sovereign and supreme claim on your attention; is not for the sake of those who are related to you and dependent on you; yet for your own sake, because you love life and hate death, hearken and obey”.—C.
    Pro_31:8, Pro_31:9
    The function and the privilege of power
    God gives to some men place and power; they may inherit it, or they may win their way to it by the force of their talent or their merit. When they have reached it, what should be the use they make of it? We may look first at—
    I. WHAT HAS BEEN ITS HABIT. Only too often the actual use that has been made of high station and of civil or military lower is that of
    (1) indulgence; or
    (2) appropriation; or
    (3) oppression.
    Men have used their elevation only to drink the sweet cup of pleasure; or to secure to themselves the spoils of high office, the treasures which law within their grasp; or to find a mean and despicable gratification in the enforcement of their own dignity and the humiliation of those beneath them. This is “human,” if by human we understand that which is natural to man as sin has dwarfed and spoilt his nature, perverting his powers and degrading his delights. But of man as God meant him to be, and as a Divine Redeemer is renewing him, all this is utterly unworthy, let us see—
    II. WHAT IS ITS TRUE FUNCTION. It is that of righteousness. A man is placed on high in order that he may “judge righteously.” Whether he be the king, as in David’s and Solomon’s time; or whether he be the magistrate, as in our own time; or whether he be the teacher, or the manufacturer, or the farmer, or the master or father in the home; whatever be the kind or measure of authority enjoyed, the function of power is to judge righteously; it is to do justice; it is to see that innocency is acquitted and guilt condemned; it is to take pains and exercise patience in order that worth may be rewarded and that sin may be shamed; it is to be a tower of refuge to those who are conscious of rectitude, and to be a source of fear to those who know that they have been “doing evil;” it is to be a strength to the righteous and a terror to the guilty.
    III. WHAT IT SHOULD COUNT ITS PECULIAR PRIVILEGE; IT IS TO BEFRIEND THE FRIENDLESS. There are those who are too weak to be of much service to their neighbours; there are those who are too selfish to cherish the ambition; but the strong man who is the good man, the man in power who has in him the spirit of his Master, will rejoice in his power mainly because it enables him to help those who would otherwise go on and go down without a helper;
    (1) those suffering from physical privation—the blind, the deaf, the dumb;
    (2) those lacking mental qualifications—the weak minded, the timid, the reserved;
    (3) those too poor to purchase the aid that is sometimes essential to justice and right;
    (4) those over whom some great disaster, which is at the same time a cruel wrong, impends—”appointed to destruction.” To lift up those who have been wrongfully laid low, to befriend the unfortunate and the desolate, to stand by the side of those who cannot assert their own claims, to be eyes to the blind and a voice to the dumb, to “make the widow’s heart to sing for joy,” to place the destitute in the path which leads up to competency and honor,—to act in the spirit and to promote the cause of beneficence is the true privilege, as it is the brightest crown and the deepest joy, of power.—C.
    Pro_31:10-31
    Christian womanhood
    If Solomon did write these words, we need not he surprised that he speaks of the rarity of the ideal woman; for she is hardly to be found in a crowded harem. It is the Christian home that contains her. We look at—
    I. HER CHARACTERISTICS. And these are:
38. Piety. “She feareth the Lord” (Pro_31:30). She has within her the spirit of reverence, and the life she lives is one in which worship and the study of the will of God have no small share. She has a seat and is at home in the sanctuary; she is also constant and earnest in the quiet chamber of devotion; she knows well that the happiness of her home and the well being of her household depend upon the favour of the heavenly Father.
39. Purity. She is a “virtuous woman” (Pro_31:10). She gives her whole heart to her husband, and enjoys his full confidence (Pro_31:11).
40. Industry. The writer dwells upon the labours she puts forth for the sake of her husband and her household.
41. Wisdom. (Pro_31:26.) Her conversation is far removed from mere idle gossip or the vanities of an empty curiosity. She is familiar with “the Law of the Lord;” she knows what is the secret of lasting happiness. She can guide her sons and daughters in the way of life; and she instills her heaven born wisdom into minds that welcome it and will never lose it.
42. Kindness. “The law of kindness is on her lips.” She is one that does not rule by the “constant droppings” of censure, hut by the never-failing stream of gentleness and encouragement. Love, not fear, is the sceptre which she holds, and is the source of her strength.
43. Beneficence. (Pro_31:20).
    II. HER REWARD.
44. Affection and honour on the part of those who are nearest to her. Her husband trusts and praises her (Pro_31:28), and her children “rise up and call her blessed.”
45. Strength and dignity in her home. She is “clothed upon with” the tributes woven by love and esteem. Her influence is felt much oftener than it is recognized, and long after her face and her voice are no longer seen and heard.
46. Security against future want. She “laugheth at the time to come,” while those who lack her prudence and her skill have reason to shrink from the thought of it.
47. The prosperity of her relatives. Her husband, relieved of care and worry at home, is able to do his proper work, and succeeds in his sphere (Pro_31:23).
    III. HER COMMONNESS IN THE KINGDOM OF CHRIST. It might be difficult to find “the virtuous woman” in the land and the time when Lemuet dwelt (
    Pro_31:10); but she may be found today in any number of Christian homes. Holding the faith of Jesus Christ, governed by his principles, living his life, animated by his Spirit, fulfilling his law of love, the wife and mother is to be seen taking an honored place, filling her home with the sweet fragrance of purity and affection, exerting her benign and gracious influence on her husband and her children. You have not to take a long journey to reach her, nor to take much pains to find her; she is at home in “the castle of the noble, in the mansion of the wealthy, and in the cottage of the poor and the lowly.”
48. Let us freely acknowledge our great indebtedness to her. Those who have had the priceless advantage of a mother possessed of the Christian virtues and graces have more to thank God for than if they had inherited a titled name or an ample fortune.
49. If it be open to us, let us join her ranks. To be a woman living under the commanding influence of Christian principle, breathing a Christian spirit, and shedding a Christian influence in the home in which we live,—what is there, this side the gate of heaven, that any human spirit could more wisely wish to be? To be such is to be doing a most excellent work of God; it is to be filling a most honourable and useful sphere.—C.

Proverbs 31:1-31
EXPOSITION
Pro_31:1-9
Part VIII. SECOND APPENDIX TO THE SECOND COLLECTION, containing “the words of Lemuel” on the subjects of impurity and intemperance.
Pro_31:1
The superscription. The words of King Lemuel, the prophecy which his mother taught him. Who is intended by “Lemuel king” is much disputed. Those who connect the following word massa (“oracle”) with the preceding melek (“king”), translate “King of Massa,” as Pro_30:1 (where see note). Of the country, or the king, or his mother, we have absolutely no information. The name Lemuel, or Lemoel (Pro_30:4), means “unto God,” i.e. dedicated to God, like Lael (Num_3:24); hence it is regarded by many authorities, ancient and modern, as an appellation of Solomon, one from infancy dedicated to God and celled by him Jedidiah, “beloved of the Lord” (2Sa_12:25). But there is nothing in the contents of this section to confirm this idea; indeed, there are expressions which militate against it. Possibly Hezekiah may be meant, and his remarkable piety somewhat confirms the opinion; yet we see no reason why he should be here addressed under a pseudonym, especially if we consider that he himself was concerned in making this collection. On the whole, it seems best to take Lemuel as a symbolical name, designating an ideal king, to whom an ideal mother addressed the exhortation which follows. Solomon’s own proverbs contain many warnings against the very sins of which this mother speaks, so that the section is conceived in the spirit of the earlier portion of the book, though it is assigned to a different author and another age. The prophecy (massa); the inspired utterance (see on Pro_30:1). This maternal counsel forms one compact exhortation, which might with more propriety be so termed than the words of Agur. His mother. The mother of a reigning king was always regarded with the utmost respect, taking precedence of the king’s wife. Hence we so often find the names of kings’ mothers in the sacred record; e.g. 1Ki_2:19; 1Ki_14:21; 1Ki_15:2; 2Ki_12:1. It is difficult to say what reading was seen by the LXX; who render, “My words have been spoken by God, the oracle of a king whom his mother instructed.” There are many wise women mentioned in Scripture; e.g. Miriam, Deborah, the Queen of Sheba, Huldah, etc; so there is nothing incongruous in Lemuel being instructed by his mother in wisdom.
Pro_31:2-9
Here follows the exhortation, which seems to come from the same source as the “burden” of Agur above. In this section the connection and parallelism of the parts are exhibited by repetition of thought and often of words in the several clauses.
Pro_31:2
What, my son? Mah, “what,” is repeated thrice, both to enforce the attention of the son, and to show the mother’s anxious care for his good. She feels the vast importance of the occasion, and asks as in perplexity, “What shall I say? What advice shall I give thee?” “Son” is here not ben, but bar, one of the Aramaic forms which are found in these two last chapters. The word occurs also in Psa_2:12. Son of my vows. This might mean, “son who wast asked in prayer,” like Samuel (1Sa_1:11), and dedicated to God, as the name Lemuel implies; or it may signify, “thou who art the object of my daily vows and prayers.” Septuagint, “What, my son, wilt thou observe (τηρήσεις)? What? the sayings of God. My firstborn son, to thee I speak. What, son of my womb? What, son of my vows?”
Pro_31:3
Exhortation to chastity. Give not thy strength unto women (comp. Pro_5:9). Chayil is “vigour,” the bodily powers, which are sapped and enervated by sensuality. The Septuagint has σὸν πλοῦτον; the Vulgate, substantiam tuam; but the prayerful, anxious mother would consider rather her son’s personal well being than his worldly circumstances, which, indeed, an Eastern monarch’s licentiousness would not necessarily impair. Nor thy ways to that which destroyeth kings; or, with a slight alteration in the punctuation (and an improved parallelism), to them that destroy kings; “expugnatricibus regum,” as Schultens terms them. Women are meant; and the prince is enjoined not to surrender his life, conduct, and actions to the influence of women, who, both by the dissipation and sensuality which they occasion, and the quarrels which they provoke, and the evil counsels which they give, often ruin kings and states (see the injunction, Deu_17:11). The Vulgate rendering, ad delendos reges, looks as if the warning was against making wars of conquest against neighbouring kings; but this is not a satisfactory parallel to the former clause. Septuagint, “Give not thy wealth unto women, nor thy mind, nor thy life unto remorse (ὑστεροβολίαν). Do all things with counsel; drink wine with counsel.” This seems to belong to the next verse.
Pro_31:4-7
The second admonition. A warning against inebriety, and concerning a proper use of strong drink.
Pro_31:4
It is not for kings; or, as others read, far be it from kings. The injunction is repeated to indicate its vast importance. Nor for princes strong drink; literally, nor for princes (the word), Where is strong drink? (see on Pro_20:1; and comp. Job_15:23). The evils of intemperance, flagrant enough in the case of a private person, are greatly enhanced in the ease of a king, whose misdeeds may affect a whole community, as the next verse intimates. St. Jerome reads differently, translating, “Because there is no secret where drunkenness reigns.” This is in accordance with the proverb, “When wine goes in the secret comes out;” and, “Where drink enters, wisdom departs;” and again, “Quod latet in mente sobrii, hoc natat in ore ebrii.” Septuagint, “The powerful are irascible, but let them not drink wine.” “Drunkenness,’’ says Jeremy Taylor (’Holy Living,’ ch. 3, § 2), “opens all the sanctuaries of nature, and discovers the nakedness of the soul, all its weaknesses and follies; it multiplies sins and discovers them; it makes a man incapable of being a private friend or a public counsellor. It taketh a man’s soul into slavery and imprisonment more than any vice whatsoever, because it disarms a man of all his reason and his wisdom, whereby he might be cured, and, therefore, commonly it grows upon him with age; a drunkard being still more a fool and less a man.”
Pro_31:5
This gives a reason for the warning. Lest they drink, and forget the Law. That which has been decreed, and is right and lawful, the appointed ordinance, particularly as regards the administration of justice. Septuagint, “Lest drinking, they forget wisdom.” And pervert the judgment of any of the afflicted; literally, of all the sons of affliction; i.e. the whole class of poorer people. Intemperance leads to selfish disregard of others’ claims, an inability to examine questions impartially, and consequent perversion of justice. Isaiah (Isa_5:23) speaks of intoxication as inducing men to “justify the wicked for reward, and take away the righteousness of the righteous from him.”
Pro_31:6
There are cases where strong drink may be properly administered. Give strong drink unto him that is ready to perish (Job_29:13; Job_31:19). As a restorative, a cordial, or a medicine, wine may he advantageously used; it has a place in the providential economy of God. “Use a little wine for thy stomach’s sake and thine often infirmities,” was St. Paul’s advice to Timothy (1Ti_5:23). It is supposed to have been in consideration of the injunction in the text that the ladies of Jerusalem provided for criminals on their way to the place of execution a drink of medicated wine, which might deaden the pain of suffering. This was the draught rejected by Christ, who willed to taste the full bitterness of death. The Septuagint has, “to those that are in sorrow;” so the Vulgate, maerentibus, but this makes the two clauses tautological. Wine unto those that be of heavy hearts (Job_3:20). “Wine,” says the psalmist, “maketh glad the heart of man” (Psa_104:15). Says Homer, ’Iliad,’ 6.261—
“Great is the strength
Which generous wine imparts to wearied men.”
“Wine,” says St. Chrysostom (’Hom. in Ephes.,’ 19), “has been given us for cheerfulness, not for drunkenness. Wouldest thou know where wine is good? Hear what the Scripture saith, ’Give wine to them, etc. And justly, because it can mitigate asperity and gloominess, and drive away clouds from the brow” (comp. Ecclesiasticus 34:25 [31], etc.).
Pro_31:7
Let him drink, and forget his poverty. Ovid, ’Art. Amat.,’ 1.237—
“Vina parant animos, faciuntque caloribus aptos:
Cura fugit multo diluiturque mero.
Tunc veniunt risus; tunc pauper cornua sumit;
Tunc dolor, et curae, rugaque frontis abit.”
Thus is shown a way in which the rich can comfort and encourage their poorer brethren, which is a better method of using God’s good gifts than by expending them on their own selfish enjoyment.
Pro_31:8, Pro_31:9
The third exhortation, admonishing the king to judge righteously.
Pro_31:8
Open thy mouth for the dumb. The “dumb” is any one who for any reason whatever is unable to plead his own cause; he may be of tender age, or of lowly station, or ignorant, timid, and boorish; and the prince is enjoined to plead for him and defend him (comp. Job_29:15). In the cause of all such as are appointed to destruction; literally, the sons of passing away (Isa_2:18); i.e. not orphans, children whose parents have vanished from the earth, nor strangers from a foreign country, nor, generally, mortals, subjects of frail human nature (all of which explanations have been given), but persons who are in imminent danger of perishing, certain, if left unaided, to come to ruin (comp. Job_29:12). Septuagint, “Open thy mouth for the Word of God, and judge all men soundly (ὑγιῶς).”
Pro_31:9
Plead the cause; rather, minister judgment, or do right; act in your official capacity so that the effect shall be substantial justice (comp. Zec_8:16).
Pro_31:10-31
Part IX. THIRD APPENDIX TO THE SECOND COLLECTION.
This section contains an ode in praise of the virtuous woman, derived from a different source from that of the words of Agur, and belonging to a different age (see Introduction). It is an acrostic; that is, each verse begins with one of the twenty-two letters of the Hebrew alphabet, arranged in the usual order. We may compare this mashal with the alphabetical psalms, “Psalmi abcedarii,” which are, more or less, of similar structure, but of which one only, the hundred and nineteenth, is so marked in the English versions. Other examples are Psa_9:1-20; Psa_10:1-18; Psa_25:1-22; Psa_34:1-22; Psa_37:1-40; Psa_111:1-10; Psa_112:1-10; Psa_145:1-21; also Lam_1:1-22; Lam_2:1-22; Lam_3:1-66. One object of this artificial construction was to render the matter easier to commit to memory. The spiritual expositors see in this description of the virtuous woman a prophetic representation of the Church of Christ in her truth and purity and influence. Thus Bode: “Hic sapientissimus regum Salomon laudes sanctae Ecclesiae versibus paucis sed plenissima veritate depingit.… Cujus (carminis) ordine perfectissimo alphabeti typice innuitur, quam plenissime hic vel animae cujusque fidelis, vel totius sanctae Ecclesiae, quae ex omnibus electis animabus una perficitur Catholica, virtutes ac praemia describantur.”
Pro_31:10
ALEPH. Who can find a virtuous woman? The expression, ishshah chayil, “woman of force,” has occurred in Pro_12:4 (where see note). Mulierem fortem, St. Jerome terms her; γυναῖκα ἀνδρείαν is the rendering of the LXX; which places this section as the end of the whole Book of Proverbs. The expression combines the ideas of moral goodness and bodily vigour and activity. It is useless to try to fix the character upon any particular person. The representation is that of an ideal woman—the perfect housewife, the chaste helpmate of her husband, upright, God-fearing, economical, wise. See an anticipation of this character (Pro_18:22; Pro_19:14); and a very different view (Ecc_7:26). It is very remarkable to meet with such a delineation of woman in the East, where the female generally occupies a most degraded position, and is cut off from all sphere of activity and administration. To paint such a portrait needed inspiration of some sort. Such a one is hard to find. Her price is far above rubies; or, pearls (see on Pro_20:15 and Pro_3:15). Septuagint, “Such a one is more valuable than precious stones.” There may be allusion to the custom of giving treasure in exchange for a wife, purchasing her, as it were, from her friends (comp. Hos_3:2). At any rate, few only are privileged to meet with this excellent wife, and her worth cannot be estimated by any material object, however costly. St. Jerome, with a slight difference in the reading, has, Procul, et de ultimis finibus pretium ejus. You may go to the ends of the earth to find her equal in value.
Pro_31:11
BETH. The heart of her husband cloth safely trust in her. The husband of such a wife goes forth to his daily occupations, having full confidence in her whom he leaves at home, that she will act discreetly, and promote his interests while he is absent (see the contrast in Pro_7:20). So that he shall have no need of spoil; rather, he shall not lack gain (shalal). The wife manages domestic concerns so well that her husband finds his honest gains increase, and sees his confidence profitably rewarded. Septuagint, “Such a woman shall want not fair spoils.” It is obvious to see in this an adumbration of the Church winning souls from the power of the enemy, especially as shalal is used for an enemy’s spoils (Psa_68:12; Isa_53:12; and elsewhere).
Pro_31:12
GIMEL. She will do him good and not evil (comp. Ec Pro_26:1-3). She is consistent in her conduct towards her husband, always pursuing his best interests. All the days of her life; in good times or bad, in the early spring time of young affection, and in the waning years of declining age. Her love, based on high principles, knows no change or diminution. The old commentator refers to the conduct of St. Monies to her unbelieving and unfaithful husband, narrated by St. Augustine in his ’Confessions,’ 9.9: “Having been given over to a husband, she served him as her lord; and busied herself to win him to thee, revealing thee to him by her virtues, in which thou madest her beautiful, and reverently amiable, and admirable to her husband.”
Pro_31:13
DALETH. She seeketh wool, and flax. She pays attention to these things, as materials for clothing and domestic uses. Wool has been used for clothing from the earliest times (see Le 13:47; Job_31:20, etc.), and flax was largely cultivated for the manufacture of linen, the processes of drying, peeling, hackling, and spinning being well understood (see Jos_2:6; Isa_19:9; Jer_13:1, etc.). The prohibition about mixing wool and flax in a garment (Deu_22:11) was probably based on the idea that all mixtures made by the art of man are polluted, and that what is pure and simple, such as it is in its natural state, is alone proper for the use of the people of God. And worketh willingly with her hands; or, she worketh with her hands’ pleasure; i.e. with willing hands. The rendering of the Revised Version margin, after Hitzig, “She worketh at the business of her hands,” is feeble, and does not say much. What is meant is that she not only labours diligently herself, but finds pleasure in doing so, and this, not because she has none to help her, and is forced to do her own work (on the contrary, she is represented as rich, and at the head of a large household), but because she considers that labour is a duty for all, and that idleness is a transgression of a universal law. Septuagint, “Weaving (μηρυομένη) wool and flax; she makes it useful with her hands.”
Pro_31:14
HE. She is like the merchants’ ships. She is like them in that she extends her operations beyond her own immediate neighbourhood, and bringeth her food from afar, buying in the best markets and on advantageous terms, without regard to distance, and being always on the look out to make honest profit. Septuagint, “She is like a ship trading from a distance, and she herself gathereth her livelihood.’’ The expressions in the text point to active commercial operations by sea as well as land, such as we know to have been undertaken by Solomon, Jehoshaphat, and others (1Ki_9:26; 1Ki_22:48), and such as the Hebrews must have noticed in the Phoenician cities, Sidon and Tyre.
Pro_31:15
VAV. She riseth also while it is yet night. Before dawn she is up and stirring, to be ready for her daily occupation. A lamp is always kept burning at night in Eastern houses, and as it is of very small dimensions, the careful housewife has to rise at midnight to replenish the oil, and she often then begins her household work by grinding the corn or preparing something for next day’s meals (comp. Pro_31:18). Early rising before any great undertaking is continually mentioned in Scripture. And giveth meat to her household; deditquae praedam domesticis suis, Vulgate. The word for “meat” is tereph, which means “food torn in pieces” with the teeth (Psa_111:5), and hence food to be eaten. The wife thus early prepares or distributes the food which will be wanted for the day. And a portion to her maidens. Chok, “final portion,” may apply either to work or food. The Vulgate has cibaria, “meat;” Septuagint, ἔργα, “tasks.” The former, which is in accordance with Pro_30:8, would be merely a repetition of the second clause, the meat mentioned there being here called the allotted portion, and would be simply tautological. If we take it in the sense of “appointed labour,” we get a new idea, very congruous with the housewife’s activity (comp. Exo_5:14, where the same word is used in the ease of the enforced labour of the Israelites).
Pro_31:16
ZAYIN. She considereth a field, and buyeth it. She turns her attention to a certain field, the possession of which is for some cause desirable; and, after due examination and consideration, she buys it. One is reminded of Christ’s parable of the treasure hidden in a field, which the finder sold all that he had to purchase (Mat_13:44). With the fruit of her hands she planteth a vineyard. Her prudent management and economy give her means to buy vines and plant a vineyard, and thus to increase her produce. Possibly it is meant that she sees the field she has gotten is more fitted for grapes than corn, and she cultivates it accordingly. Virgil ’Georg.,’ 2.229—
“Altera frumentis quoniam favet, altera Baccho,
Densa magis Cereri, rarissima quaeque Lyaeo.”
Pro_31:17
KHETH. She girdeth her loins with strength (Pro_31:25). This seems at first sight a strange assertion to make concerning one of the weaker sex; but the phrase is metaphorically expressive of the energy and force with which she prepares herself for her work. Strength and vigour are, as it were, the girdle which she binds round her waist to enable her to conduct her operations with case and freedom. So we have a similar metaphor boldly applied to God (
Psa_93:1): “The Lord reigneth, he is apparelled with majesty; the Lord is apparelled, he hath girded himself with strength” (cf. Job_38:3). Strengtheneth her arms. By daily exercise she makes her arms firm and strong, and capable of great and continued exertion.
Pro_31:18
TETH. She perceiveth that her merchandise is good; Vulgate, Gustavit et vidit quia bona est negotiatio ejus, where the paraphrase, “she tastes and sees,” expresses the meaning of the verb taam here used. Her prudence and economy leave her a large surplus profit, which she contemplates with satisfaction. There is no suspicion of arrogance or conceit, The pleasure that is derived from duty done and successfully conducted business is legitimate and healthy, a providential reward of good works. Septuagint, “She tastes that it is good to work.” This comfort and success spur her on to further and more continued exertion. Her candle (lamp) goeth not out by night. She is not idle even when night falls, and outdoor occupations are cut short; she finds work for the hours of darkness, such as is mentioned in the next verse. One recalls Virgil’s picture of the thrifty housewife (’AEneid,’ 8.407)—
“Inde ubi prima quies medio jam noctis abactae
Curriculo expulerat somnum, cum femina primum,
Cui tolerare colo vitam tenuique Minerva
Impositum, cinerem et sopitos suscitat ignis,
Noctem addens operi, famulesque ad lumina longo
Exercet penso.”
Some take the lamp hers in an allegorical sense, as signifying life, happiness, and prosperity, as Pro_13:9 and Pro_20:20; others, as denoting a bright example of diligence and piety (Mat_5:16). But the simple meaning seems to be the one intended. Wordsworth notes that the passage in Rev_18:1-24, which speaks of the “merchandise” of the false Church, also affirms that “the light of a candle” shall shine in her no more, the two metaphors in our passage applied to the true Church being there applied to Babylon.
Pro_31:19
YODH. She layeth her hands to the spindle. כִּישׁוֹר. (kishor, a word not occurring elsewhere) is probably not the spindle, but the distaff, i.e. the staff to which is tied the bunch of flax from which the spinning wheel draws the thread. To this she applies her hand; she deftly performs the work of spinning her flax into thread. Her hands hold the distsaff. פֶלֶךְ (pelek) is the spindle, the cylindrical wood (afterwards the wheel) on which the thread winds itself as it is spun. The hands could not be spared to hold the distaff as well as the spindle, so the first clause should run, “She stretches her hand towards the distaff.” In the former clause kishor occasioned some difficulty to the early translators, who did not view the word as connected with the process of spinning. The Septuagint translates, “She stretches out her arms to useful works (ἐπὶ τὰ συμφέροντα);” Vulgate, Manum suam misit ad fortia. So Aquila and Symmachus, ἀνδρεῖα. This rather impedes the parallelism of the two clauses. There was nothing derogatory in women of high rank spinning among their maidens, just as in the Middle Ages noble ladies worked at tapestry with their attendants. We remember how Lucretia, the wife of Collatinus, was found sitting in the midst of her handmaids, carding wool and spinning (Livy, 1.57). Catullus, in his ’Epithal. Pel. et Thet.,’ 312, describes the process of spinning ―
“Laeva colum molli lana retinebat amictum;
Dextera tum leviter deducens fila supinis
Formabat digitis; tum prono in pollice torquens
Libratum tereti versabat turbine fusum.”
(’Carm.,’ 64.)
Pro_31:20
CAPH. She is not impelled by selfish greed to improve her means and enlarge her revenues. She is sympathizing and charitable, and loves to extend to others the blessings which have rewarded her efforts. She stretcheth out her hand to the poor. “Hand” is here caph, “the palm,’’ evidently containing alms. She knows the maxim (Pro_19:17), “He that hath pity upon the poor lendeth unto the Lord,” etc.; and she has no fear of poverty. Yea, she reacheth forth her hands to the needy. “Hand,” is here yod, with its nerves and sinews ready for exertion (see on Pro_10:4); and the idea is that she puts forth her hand to raise and soothe the poor man, not being satisfied with dealing alms to him, but exercising the gentle ministries of a tender love. Septuagint, “She opens her hands to the needy, and reaches forth her wrist (καρπὸν) to the poor.” Like Dorcas, she is full of good works and alms deeds (Act_9:36). It is doubtless implied that the prosperity which she experiences is the reward of this benevolence (Pro_22:9).
Pro_31:21
LAMED. She is not afraid of the snow for her household. “Show,” says Dr. Geikie (’Holy Land,’ 2.58), “covers the streets of Jerusalem two winters in three, but it generally comes in small quantities, and soon disappears. Yet there are sometimes very snowy winters. That of 1879, for example, left behind it seventeen inches of snow, even where there was no drift, and the strange spectacle of snow lying unmelted for two or three weeks was seen in the hollows on the hillsides. Thousands of years have wrought no change in this aspect of the winter months, for Bennaiah, one of David’s mighty men, ’slew a lion in the midst of a pit in the time of snow’ (2Sa_23:20).” She has no fears concerning the comfort and health of her family even in the severest winter. For all her household are clothed with scarlet; with warm garments. The word used is שָׁנִים (shanim), derived from a verb meaning “to shine,” and denoting a crimson or deep scarlet colour. This colour was supposed, and rightly, to absorb and retain heat, as white to repel it; being made of wool, the garments would be warm as well as stately in appearance. St. Jerome has duplicibus (shenaim), “with double garments,” i.e. with one over the other. Warm garments were the more necessary as the only means of heating rooms was the introduction of portable chafing dishes containing bunting charcoal (see Jer_36:22, etc). The Septuagint has taken liberties with the text, “Her husband is not anxious concerning domestic matters when he tarries anywhere [χρονίζη for which Delitzsch suggests χιονίζ], for all her household are well clothed.” Spiritually, the Church fears not the severity of temptation or the chill of unbelief, when her children take refuge in the blood of Christ.
Pro_31:22
MEM. She maketh herself coverings of tapestry (marbaddim); as Pro_7:16 (where see note). Pillows for beds or cushions are meant, though the translators are not of one mind on the meaning. St. Jerome has, stragulatam vestem; Aquila and Theodotion, περιστρώματα, Symmachus, ἀμφιτάπους, “shaggy on both sides;” Septuagint, “She makes for her husband double garments (δισσὰς χλάινας).” Her clothing is silk and purple. שֵׁשׁ (shesh) is not “silk,” but “white linen” (βύσσος, byssus) of very fine texture, and costly. Purple garments were brought from the Phoenician cities, and were highly esteemed (see So Pro_3:10; Jer_10:9). The wife dresses herself in a way becoming her station, avoiding the extremes of sordid simplicity and ostentatious luxury. “For my own part,” says St. Francois de Sales, quoted by Lesetre, “I should wish any devout man or woman always to be the best dressed person in the company, but at the same time, the least fine and affected, and adorned, as it is said, with the ornament of a meek and quiet spirit. St. Louis said that every one ought to dress according to his position, so that good and sensible people should not be able to say you are overdressed, nor the younger under dressed” (’Vie Devot.,’ 3.25). So the Church is clothed in fine linen, clean and white, even the righteousness which Christ bestows (Rev_19:8), and invested in her Lord’s royal robe, who hath made her children kings and priests unto God (Rev_1:6; Rev_5:10).
Pro_31:23
NUN. Her husband is known in the gates. Such a woman advances her husband’s interests, increases his influence, and, by attending to his domestic concerns, enables him to take his share in public matters, so that his name is in great repute in the popular assemblies at the city gates (Pro_31:31; Pro_8:3). She is indeed “a crown to her husband” (Pro_12:4). When he sitteth among the elders of the land. Homer introduces Nausikaa speaking to her father of her duty to see that he is honourably clad when he goes to the council—
Καὶ δὲ σοὶ αὐτῷ ἔοικε μετὰ πρώτοισιν ἐόντα
Βουλὰς βουλεύειν καθαρὰ χροί εἵματ ἔχοντα.
(’Odyssey,’ 6.60.)
“For our costly robes,
All sullied now, the cleansing stream require;
And thine especially, when thou appear’st
In council with the princes of the land,
Had need be pure.”
(Cowper.)
St. Gregory sees here an adumbration of the day of judgment: “For the Redeemer of mankind is the “Husband” of holy Church, who shows himself ’renowned’ (nobilis, Vulgate) in the gates. Who first came in sight in degradation and in mockings, but shall appear on high at the entering in of his kingdom; and ’he sitteth among the elders of the land,’ for that he shall decree sentence of condemnation together with the holy preachers of that same Church, as himself declares in the gospel (Mat_19:28)” (’Moral.,’ 6.9).
Pro_31:24
SAMECH. She maketh fine linen, and selleth it. The word for “fine linen” is sadin, not the same as in Pro_31:22. but equivalent to σινδών, and denoting linen garments; Delitzsch calls it “body linen” (comp. Jdg_14:12, Jdg_14:13; Isa_3:23). Delivereth girdles unto the merchant; literally, unto the Canaanite; i.e. the Phoenician merchant, a generic name for all traders (see Isa_23:8; Zec_14:21). Girdles were necessary articles of attire with the flowing robes of Eastern dress The common kind were made of leather, as is the use at the present day; but a more costly article was of linen curiously worked in gold and silver thread, and studded with jewels and gold (see 2Sa_18:11; Dan_10:5). So Virgil (AEneid,’ 9.359) speaks of “aurea bullis cingula.” We read of Queen Parysatis having certain villages assigned her for girdle money,
εἰς ζώνην δεδομέναι (Xen; ’Anab.,’ 1.4, 9). Cicero alludes to the same custom in his Verrine oration (Pro_3:33): “Solere aiunt barbaros reges Persarum ac Syrorum plures uxores habere, his autem uxoribus civitates attribuere hocmodo: haec civitas mulieri iu redimiculum proebeat, haec in collum, haec in crines”. Such rich and elaborately worked girdles the mistress could readily barter with Phoenician merchants, who would give in exchange purple (Pro_31:22) and other articles of use or luxury. On this passage St. Gregory thus moralizes: “What is signified by a garment of fine linen, but the subtle texture of holy preaching? In which men rest softly, because the mind of the faithful is refreshed therein by heavenly hope. Whence also the animals are shown to Peter in a linen sheet, because the souls of sinners mercifully gathered together are enclosed in the gentle quiet of faith. The Church therefore made and sold this fine garment, because she inparted in words that faith which she had woven by belief; and received from unbelievers a life of upright conversation. And she delivered a girdle to the Canaanite, because by the might of the righteousness she displayed, she constrained the lax doings of the Gentile world, in order that that might be maintained in their doings which is commanded. ’Let your loins be girded about’” (’Moral.,’ 33.33).
Pro_31:25
AYIN. Strength and honour are her clothing (Pro_31:17); ἰσχὺν καὶ εὐπρέπειαν, Septuagint. She is invested with a moral force and dignity which arm her against care and worry; the power of a righteous purpose and strong will reveals itself in her carriage and demeanour. And thus equipped, she shall rejoice in time to come; or, she laugheth (Job_5:22; Job_39:7) at the future (Isa_30:8). She is not disquieted by any fear of what may happen, knowing in whom she trusts, and having done her duty to the utmost of her ability. The Greek and Latin versions seem to take the expression as referring to the day of death; thus the Vulgate, Ridebit in die novissimo; Septuagint, “She rejoices in the last days (ἐν ἡμέραις ἐσχάταις).” But it is best interpreted as above. The true servant of God is not afraid of any evil tidings, his heart being fixed, trusting in the Lord (Psa_112:7).
Pro_31:26
PE. She openeth her mouth with wisdom. She is not merely a good housewife, attending diligently to material interests; she guides her family with words of wisdom. When she speaks, it is not gossip, or slander, or idle talk, that she utters, but sentences of prudence and sound sense, such as may minister grace to the hearers. The Septuagint has this verse before Pro_31:25, and the first hemistich Again. after Pro_31:27. So in Lam_2:1-22, Lam_3:1-66, Lam_4:1-22, the pe and ayin vetoes change places. This is also the case in Psa_37:1-40. In the former passage the LXX: renders, “She openeth her mouth heedfully and lawfully (προεχόντως καὶ ἐννόμως);” and in the other, “wisely and in accordance with law (σοφῶς καὶ νομοθέσμως).” In her tongue is the law of kindness (thorath chesed); i.e. her language to those around her is animated and regulated by love. As mistress of a family, she has to teach and direct her dependents, and she performs this duty with gracious kindness and ready sympathy. Septuagint, “She places order on her tongue.”
Pro_31:27
TSADE. She looketh well to the ways of her house; the actions and habits of the household. She exercises careful surveillance over all that goes on in the family. Eateth not the bread of idleness; but rather bread won by active labour and conscientious diligence. She is of the opinion of the apostle who said “that if any would not work, neither should he eat” (2Th_3:10). Septuagint, “The ways of her house are confined (στεγναὶ διατριβαὶ οἴκων αὐτῆς), and she eats not idle bread.” The first of these clauses may mean that the proceedings of her household, being confined to a narrow circle, are readily supervised. But the meaning is very doubtful; and Schleusner renders, “continuae conversationes in aedibus ejus.” St. Gregory applies our verse to the conscience, thus: “She considers the ways of her house, because she accurately examines all the thoughts of her conscience. She eateth not her bread in idleness, because that which she learned out of Holy Scripture by her understanding, she places before the eyes of the Judge by exhibiting it in her works” (’Moral.,’ 35.47).
Pro_31:28
KUPH. Her children arise up, and call her blessed. She is a fruitful mother of children, who, seeing her sedulity and prudence, and experiencing her affectionate care, celebrate and praise her, and own that she has rightly won the blessing of the Lord. Her husband also, and he praiseth her; in the words given in the next verse. Having the approbation of her husband and children, who know her best, and have the best opportunities of judging her conduct, she is contented and happy. Septuagint, “Her mercy (ἐλεημοσύνη) raises up her children, and they grow rich, and her husband praises her.”
Pro_31:29
RESH. Many daughters have done virtuously, but thou excellest them all. The versions and some commentators take the encomium in the mean and restricted sense of praise for the acquisition of riches. Thus the Vulgate, Multae filiae congregaverunt divitias; Septuagint, “Many daughters have obtained wealth.” But it adds another rendering, “Many have wrought power (ἐποίησανδύναμιν),” which is nearer the meaning in this place. Chayil (as we have seen, Pro_31:10) means “force,” virtus, “strength of character” shown in various ways (comp. Num_24:18; Psa_60:12). “Daughters,” equivalent to “women,” as Gen_30:13; So Gen_6:9. Roman Catholic commentators have, with much ingenuity, applied the whole description of the virtuous woman, and especially the present verse, to the Virgin Mary. We may regard it as a representation of the truly Christian matron, who loves husband and children, guides the house, is discreet, chaste, good, a teacher of good things (1Ti_5:14; Tit_2:3, etc.).
Pro_31:30
SHIN. The writer confirms the husband’s praise by assigning to it its just grounds. Favour is deceitful, and beauty is vain. Chen, “favour,” may signify either the good will with which one is regarded, or gracefulness, beauty. As being in close parallelism with the next words, it is best taken as referring to loveliness of form. Mere gracefulness, if considered as a token of a wife’s work and usefulness, is misleading; and beauty is transitory and often dangerous. Neither of them is of any real value unless accompanied by religion. As the gnomic poet says—
Μὴ κρῖν ὁρῶν τὸ κάλλος ἀλλὰ τὸν τρόπον.
“Judge not at eight of beauty, but of life.”
But a woman that feareth the Lord, she shall be praised. So we come back to the maxim with which the whole book began, that the foundation of all excellence is the fear of the Lord (Pro_1:7). Such, too, is the conclusion of Ecclesiastes (Ecc_12:13), “Fear God, and keep his commandments: for this is the whole duty of man.” Septuagint, “False are charms (ἀρεσκειαι), and vain is the beauty of woman; for a prudent woman is blessed, and let her praise the fear of the Lord.”
Pro_31:31
TAV. Give her of the fruit of her hands. So may she enjoy the various blessings which her zeal, prudence, and economy have obtained. Psa_128:2, “Thou shalt eat the labour of thine hands; happy shalt thou be, and it shall be well with thee.” Septuagint, “Give her of the fruit of her lips.” And let her own works praise her in the gates. She needs no farfetched laudation; her life long actions speak for themselves. Where men most congregate, where the heads of the people meet in solemn assembly, there her praise is sung, and a unanimous verdict assigns to her the highest honour. Septuagint, “Let her husband be praised in the gates.” This frequent introduction of the husband is cuprous. St. Gregory thus spiritualizes the passage: “As the entrance of a city is called the gate, so is the day of judgment the gate of the kingdom, since all the elect go in thereby to the glory of their heavenly country ….Of these gates Solomon says, ’Give her of the fruit of her hands, and her own works shall praise her in the gates.’ For holy Church then receives of ’the fruit of her hands,’ when the recompensing of her labour raises her up to the possession of heavenly blessings; for her ’works then praise her in the gates,’ when in the very entrance to his kingdom the words are spoken to his members, ’I was an hungred, and ye gave me meat,’ etc.” (’Moral.,’ 6.9).
HOMILETICS
Pro_31:1
A mother’s counsel
The last chapter of the Book of Proverbs gives us the picture of a mother’s counsel to her son—wise and good and eloquent with love and yearning anxiety. Here is a picture to suggest the inestimable advantage to a young man of a mother’s guidance. In thoughtless, high-spirited youth this too often passes unheeded, and precious advice is then wasted on ungrateful ears. It would be more seemly to consider its unique merits.
I. IT SPRINGS FROM A WOMAN’S NATURE. We have many beautiful pictures of women in the Bible. Inspired women have conveyed to us some parts of the biblical teaching. Deborah (Jdg_5:7), the mother of Samuel, and now the mother of Lemuel, all help us with great Divine truths or holy thoughts and influences. It is the gift of women to see into truth with a flash of sympathy. The wonder is that we have so small a part of the Bible from the tongue and pen of women.
II. IT IS INSPIRED BY A MOTHER’S HEART. The biblical gallery of holy women does not introduce us to the cloisters. The Hebrew heroines were “mothers in Israel,” not nuns. Maternity completes woman. “The perfect woman, nobly planned,” is one who can think, love, and act with the large heart of a mother.
III. IT IS CHARACTERIZED BY UNSELFISH DEVOTION. There is nowhere in all creation such an image of utterly unselfish, of completely self-sacrificing love as that of a woman for her child. She almost gives her life for his infant existence. All through his helpless years she watches over him with untiring care. When he goes forth into the world, she follows him with never-flagging interest. He may forget her; she will never forget him. If he does well, her joy is unbounded; if he does ill, her heart is broken. Without a thought of self, she spends herself on her child, and finds her life or her death in his conduct.
IV. IT IS GUIDED BY DEEP KNOWLEDGE. The mother may not know much of the outer world; she may be quite ignorant of the most recent dicta of science; some of her notions may seem old-fashioned to her modern-minded son. But foolish indeed will he be if he dares to despise her counsels on such grounds. She knows him—his strength and his weakness, his childish faults and his early promises. Here lies the secret of her wisdom.
V. IT CANNOT BE NEGLECTED WITHOUT CRUEL INGRATITUDE. The son may think himself wiser than his mother, but at least, he should give reverent attention to her advice. So much love and care and thoughtfulness do not deserve to be tossed aside in a moment of impatience. The wise son will acknowledge that his mother’s wishes deserve his most earnest consideration. It may be, then, that he will be held back in the hour of temptation by the thought of the poignant grief that his shameful fall would give to his mother. It is much for a life to be worthy of a good Christian mother’s counsel.
Pro_31:10-31
The typical woman
I. HER SPHERE. This is domestic.

1. In marriage. The typical woman is a wife and mother, not a St. Agnes, the mystical bride of Christ, nor even a Virgin Mary. We see her in Sarah, in Naomi, in Hannah, in Eunice. There is invaluable service for the world which only women who are free from the ties of home can accomplish; there is a noble mission for single women. But there is nothing in Scripture, reason, or conscience to suggest that virginity is more holy than marriage, that the maiden is more saintly than the matron.
2. In the work of the home. Moreover, for unmarried women household cares and quiet home duties usually have the first call. Some women may be called to more public positions. A queen may adorn a throne. A Florence Nightingale may live as an angel of mercy to the suffering. But these are exceptional persons. Every Jewess was not a Deborah, and even the martial prophetess, unlike her French counterpart, Joan of Are, was “a mother in Israel.”
3. Therefore with domestic responsibility. The typical woman will be judged primarily in regard to domestic duties. The true wife is the helpmeet of her husband. Her first aim will be to “do him good” (Pro_31:12). If she falls here, her public service is of little account.
   II. HER CHARACTER. This is described in a graphic picture of her life—a picture which is in striking contrast to the ignorance, the indolence, the inanity of an Oriental harem. Observe its chief features.
4. Trustworthiness. The true wife is her husband’s confidant. She must be worthy of confidence by icing
   (1) faithful,
   (2) sympathetic,
   (3) intelligent.
5. Industry. Nothing can be more foolish than the notion that a “lady” should have no occupation. The ideal woman rises early and busies herself with many affairs. In old days, when the spinning was done at home and most of the family garments were made by the women of the house, the clothing of husband and children bore testimony to the industry of the wife. Machinery has destroyed this antique picture. Yet the spirit of it remains. The true wife still finds an abundance of domestic occupations.
6. Thrift. The wife of the Proverbs is quite a business woman, selling the superfluous work of her hands to merchants, and buying land with the proceeds. Yet by her foresight she provides warm clothing for the winter, and therefore she can afford to laugh when the snow cometh.
7. Strength. “She girdeth her loins with strength.” The physical education of women is just now receiving especial attention, and rightly so. It is a woman’s duty to be strong, if by means of wholesome food and exercise she can conquer weakness. No doubt the ailments of many women spring from lassitude, indolence, and self-surrender. But eve, when bodily trailty cannot be conquered, strength of soul may be attained.
8. Charity. The strong and thristy with might be hard, cold, and selfish. But the true woman “stretcheth out her hand to the poor” (verse 20).
9. Gracious speech. So energetic a woman might still be thought somewhat unlovable if we had not this final trait: “in her tongue is the law of kindness” (verse 26). How much may the tone of a woman’s conversation do to keep peace in a household, and shed over it a spirit of love and gentleness!
10. True religion. This is the root of the matter. The typical woman “feareth the Lord” (verse 30).
    III. HER REWARD.
11. In her influence. “Her husband is known in the gates.” She helps him to honour. Herself too busy in the private sphere to take her part directly in public life, yet indirectly she is a great force in the large world through her influence over her husband.
12. In the success of her energies. We have here a picture of a wife in affluence—not of a poor domestic drudge in the squalor of abject poverty. Nevertheless, the prosperity of the home largely depends upon her. Her thoughtfulness, energy, careful oversight of others and kindness of heart and words, are the chief causes of the welfare of her happy, comfortable home.
13. In the honour of her family. “Her children arise up, and call her blessed; her husband also, and he praiseth her” (verse 28). Surely this is a better reward than public fame.
14. Continued influence. This true woman deserves to have “the fruit of her hands.” If she is to be spoken of “in the gates,” it should be in praise of her domestic duties, which cannot but be known to her neighbours, however modest and retiring her manners may be.
    Pro_31:30
    Rival attractions
    Lemuel’s mother warns her son against the fascinations of superficial charms in his choice of a wife, and points to the attractiveness of a God-fearing woman.
    I. THE VANITY OF BEAUTY.
15. It is but temporary. The bloom of beauty fades with youth; but a wife is to be a man’s helpmeet throughout life, and, if both are spared, his companion in age. In making a choice for life a man should consider enduring traits.
16. It is superficial. Beauty of face and grace of form are only bodily attributes, They may have no corresponding mental, moral, and spiritual merits.
17. It is deceptive. The fascination of a pretty face may delude a man into neglecting more important considerations in the woman of his choice. Ill temper may be taken for strength of character, frivolity for liveliness, mere softness of disposition for love. But the great disillusion of lifelong companionship will dispel all these mistakes, when the discovery is to, late to be of any use. On the other hand, there is no need to take refuge in a monkish contempt of beauty. All beauty is a work of God. It is the duty of a woman to make herself pleasing to others. The finest beauty is a product of health, good temper, and the expression of worthy sentiments—all of them desirable things. Note: The vanity of beauty shows the mistake of pursuing “art for art’s sake,” to the neglect of morality, duty, truth, and charity.
    II. THE GRACE OF RELIGION. The “woman that feareth the Lord” is to be prodded. Though, perhaps, less beautiful in form and countenance, she has the higher beauty of holiness. The Madonna stands infinitely above the Venus. The grace of the God-fearing woman has its own true attraction for those who can appreciate it.
18. It is enduring. Beauty fades; goodness endures. This should ripen with years into a more rich and mellow grace.
19. It is deep. The prolonged acquaintanceship that reveals the utter hollowness and unreality of those attractions which consist only in bodily form and skin-complexion only makes more apparent the treasures of a true and worthy character. Trouble that ploughs fatal furrows in the cheek of the mere “beauty” unveils the tender grace of the truly godly woman. Those scenes wherein earthly beauty fails open up wondrous treasures of heavenly grace.
20. It is satisfying. A feverish excitement accompanies the adoration of earthly beauty; but the beauty of a sweet, true, generous soul is restful and comforting.
21. It is worthy of honour. Poets give us their dreams of fair women. A higher subject would be the praises of God-fearing women. How much of the world’s blessedness springs from the devotion of unselfish women—the self-sacrifices of true wives, the toils and prayers of good. mothers!
    Pro_31:31
    Woman’s rights
    The strenuous advocacy of the rights of women by shrill oratory has injured the true cause of women by covering a serious subject with ridicule, and suggesting the unreality of the grievances urged. When extravagant demands are made, people assume that every just right has been conceded; and when the self-elected advocates of women put forth a programme which the great body of wives and daughters repudiate, it is supposed that there is no ground for considering any complaint as to the legal and social treatment of women. But this is unreasonable and unjust. There are women’s rights, and these fights are by no means universally conceded.
    I. WOMEN HAVE A RIGHT TO WORK. The Oriental notion, that women are but idle ornaments of the harem, finds no place in the Bible. Here they appear freely in the world, and, though their first duties are in the home, they are not idle, nor are they wanting in enterprise. The ideal woman in the Book of Proverbs is a manufacturer, a merchant, and a landowner. Woman’s work cannot be wholly the same as man’s, because nature has placed limitations upon her physical energies. But she has spheres for work, and it is cruel, unjust, and selfish to keep her out of any region of activity where she can do good service, by law or by social displeasure. Two wrongs in particular need to be swept away.
22. The motion that work is degrading to a woman. Surely idleness is more degrading. It is rightly said that woman’s sphere is the home. But it is not every woman who has a home. Surely it is a degrading and insulting idea that the main business of a young woman is to secure a husband, and so obtain a home. There are women who are manifestly cut out for other positions; many women never have an opportunity of obtaining a home of their own except by sacrificing themselves to men whom they do not love. In early life young girls are not the better for being kept in idleness, waiting for the chance that may turn up. Half the ailments of women of the comfortable classes come from want of occupation. It needs to be known and recognized that it is a right and honourable thing for a woman to be engaged in any ordinary occupation that is suitable to her powers.
23. The fear of rivalry with men. There have been professions the members of which have bitterly resented the invasion of their ranks by women. Such trade unionism is most ungenerous. It is an humiliation to have to confess that men could not hold their own unless under a system of protection against the competition of women. Certainly no Christian principle can justify such selfishness.
    II. WOMEN HAVE A RIGHT TO THE RESULTS OF THEIR WORK.
24. In payment. The wife who earns wages has a right to her purse as much as the husband to his. Where there is a true marriage, no thought of separate interests will rouse any jealousy as to the several possessions of the two. But true marriage is not always realized. We see brutal husbands living idly on the earnings of their wives. It is not enough that the poor women are supposed to be protected by a Married Woman’s Property Act, for the husband is still too often the tyrant of the home. We shall only see a more just arrangement when Christian principles are applied to domestic practices.
25. In honour. “Let her own works praise her in the gates.” Women who contribute to the service of society are deserving of double honour, because they have had to work under exceptional disadvantages. Women who have proved themselves wise, industrious, and generous in the home life do not receive their meed of praise. Too much is taken for granted, and accepted without thanks, because the service is constant and the sacrifice habitual. In after years, when it is too late to give the due acknowledgment, many a man has had to feet sharp pangs of regret at his heedless treatment of a wife’s patient toil or a mother’s yearning love.
26. In position. Opportunity should be proportionate to capacity. If women can work, they should have scope for work. It is the duty of Christian society to give to woman her true position. If she be “the weaker vessel,” she needs more consideration, not less justice. Christ gave high honours to women, accepted their devoted service, and laid the foundation of Christian justice in regard to them.
    HOMILIES BY E. JOHNSON
    Pro_31:1-31
    The words of Lernuel
    The fear of God is the leading thought in these meditations; and this in a twofold relation—to the king in his rule in the state, and the woman in her rule in the house.
    Pro_31:2-9
    A mother’s maxims
    The mother’s heart, deep in emotions of affection and urgent solicitude, is expressed in the passionate form of the address.
    I. ON WOMEN OR THE DUTY OF CHASTITY. (Pro_31:3.) The weakness of this passion was one of the things, Alexander the Great was wont to say, which reminded him that he was mortal David and Solomon were both warnings and beacon lights against yielding to it.
    II. ON WINE, OR THE DUTY OF TEMPERANCE. (Pro_31:4. sqq.) Here is a sin in close affinity to the former (Hos_4:11).
27. A vice degrading in all, drunkenness is most especially unbefitting those in high station. Elah (1Ki_16:8, 1Ki_16:9), Benhadad (1Ki_20:16), and Belshazzar (Dan_5:2-4), were all dark examples of the danger (comp. Hos_7:5).
28. It may lead to moral perversion. (Pro_31:5.) The woman wrongly condemned by Philip of Macedon exclaimed, “I appeal from Philip drunk to Philip sober.” Ahasuerus (Est_1:10, Est_1:11) and Herod (Mar_6:21-28) appear to have been guilty of arbitrary conduct under the same besotting influence. Men “err through strong drink” (Isa_28:7).
29. The true use of wine. (Pro_31:6.) It is a medicine for the fainting. It is a restorative under extreme depression. The Bible tolerates and admits the blessing of wine in moderation as promotive of social cheerfulness. It “maketh glad the heart of man,” and is even said to “cheer God” (Jdg_9:13). Hence libations were a part of the sacrificial feast offered to the Majesty on high. As an anodyne it is admitted here (Pro_31:7). But all this does not exempt from close circumspection as to time, place, persons, and circumstances in its use. The priests, when performing their sacred functions in the tabernacle and temple, were to abstain from wine. But here, as in other matters, there is large latitude given to the exercise of the private judgment, the personal Christian conscience. Any attempt to overrule the right of personal freedom creates a new class of evils. Let those who see their duty in that light adopt total abstinence; and others labour according to their ability to strike at the indirect and deeper causes of what many regard as a national vice. Wherever there is a widespread vice, it is rooted in some profound misery. The surest, though longest, cure is by the eradication of the pain of the mind which drives so many towards the nepenthes, or draught of oblivion.
    III. ON THE FREE AND FULL ADMINISTRATION OF JUSTICE. (Pro_31:8, Pro_31:9.) The royal heart and hand are to be at the service of those who cannot help themselves—the widow, the orphan, the poor, and “all that are desolate and oppressed” (Job_29:15, Job_29:16). He is to be both advocate and judge. He is to be an earthly type of God. “Let his representatives on earth study the character of their King in heaven, and be conformed more fully to his image of forgiveness and love.”—J.
    Pro_31:10-31
    The virtuous housewife
    I. HER INFLUENCE IN THE SPHERE OF HOME. (Pro_31:10-22.)
30. Her exceeding worth. (Pro_31:10-12.) A costly treasure not everywhere to be found; no commonplace blessing: an ornament and a joy above all that earth affords of rare and beautiful. A treasure on which the heart of the possessor ever dwells with delight.
    “Continual comfort in a face,
    The lineaments of gospel books.”
    She is the rich source of revenue to her husband in all good things.
    “All other goods by fortune’s hand are given;
    A wife is the peculiar gift of Heaven.”
    (Pope.)
    “If women be good,” said Aristotle, “the half of the commonwealth may be happy where they are.” “The greatest gift of God is a pious, amiable spouse, who fears God, loves his house, and with whom one can live in perfect confidence” (Luther).
31. The picture of her domestic industry. (Pro_31:13 – 22.) It is an antique picture, the form and colouring derived from ancient custom; but the general moral effect is true for all times. The traits of the housewifely character are:
    (1) The personal example of diligence. She is seen from day to day spinning at her loom, the chief occupation of women in ancient times. She is an early riser (Pro_31:15).
    (2) Her unrelaxing energy. (Pro_31:17.) She has no idle hour; her rest is in change of occupation.
    (3) Her personal attention to business. (Pro_31:16, Pro_31:18.) Whether examining land with a view to invest her savings in purchase and cultivation, or inspecting goods, her mind is in all she does She is not slothful in business, but glowing In spirit, and all that she does is done with heart.
    (4) Her benevolence. Her thrift is not of the odious form which begins and ends with home, and breeds a sordid miserliness out of hard won gains. Her open hand outstretched to the poor (Pro_31:20) is one of the most winning traits in the picture. She has no lack of good herself, and always something over for the needy.
    (5) Her care both for comfort and for ornament. (Pro_31:21, Pro_31:22.) Both the very spheres of woman’s activity. But she observes their true order. Her first thought is for the health of her household; she provides the warm “double garments” against the winter’s snow. Her leisure is occupied with those fine works of artistic needlework by which elegance and beauty are contributed to the scene of home. Refinement adorning comfort,—this is the true relation. In finery without solid use and comfort there is no beauty nor worth.
    II. FURTHER TRAITS AND DETAILS OF THE PICTURE, (Pro_31:23-31.)
32. She reflects consideration on her husband. Her thrift makes him rich; her noble character gives him additional title to respect. His personality derives weight from the possession of such a treasure, the devotion of such a heart. Her business capacity, her energy, and the quiet dignity of her life and bearing; the mingled sense and shrewdness, charm and grace of her conversation (Pro_31:24-27);—are all a source of fame, of noble self-complacency, of just confidence to the man who is blessed to call her “mine.”
33. Her life and work earn for her perpetual thanks and benedictions. (Pro_31:28, Pro_31:29.) Her children, as they grow up, bless her for the inestimable boon of a mother’s care and love. She has revealed to them God; and never can they cease to believe in goodness so long as they recollect her. She basks in the sunshine of a husband’s constant approved. “Best of wives!” “Noblest of women!” is the thought ever in his heart, often on his lips.
34. It is religion which gives enduring worth and immortality to character, (Pro_31:30, Pro_31:31.) Beauty is a failing charm or a deception of the senses. But religious principle gives a spiritual beauty to the plainest exterior. Being and doing from religious motives, to religious ends,—this is a sowing for eternal fruits. And the works of love for God’s sake and man’s fill the air with fragrance to the latest end of time, and are found unto praise, honour, and glory at the appearing of Jesus Christ.—J.
    HOMILIES BY W. CLARKSON
    Pro_31:1-3
    Motherhood
    We have not many words from women’s lips in the inspired record, and we may therefore esteem the more highly those we possess. The verses bring out—
    I. THE STRONG CLAIMS OF MOTHERHOOD. “The son of my womb;” “the son of my vows.” These claims are based upon:
35. Motherhood as such. Upon all that motherhood means to us; upon the fact that the mother has borne her child, has cherished him at her own breast, has watched over his infancy and childhood with sedulous care, has shielded and succoured him, has fed and clothed him; as we say in one word—has “mothered” him.
36. Motherly training and dedication. The early experiences of the mother include much beyond the physical realm; they include the education of the intellect, the training of the Will, the first imparting of religious instruction, the solemn dedication of her child to the service of God, repeated and earnest prayer on his behalf. Her child is not only her offspring; he is “the son of her vows,” the one on whom she has expanded her most fervent piety.
37. Maternal affection and anxiety. The words of Lemuel’s mother are charged with deep affection and profound solicitude. And it is those who truly love us, and who are unselfishly devoted to our interest, that have the strongest claim upon us. A claim which is only that of natural relationship, and is not crowned and completed by affection, falls very short indeed of that which is strengthened and sanctified by sacrificial love.
    II. THE HOPE OF MOTHERHOOD. The mother hopes for good and even great things for and from her child; he is to stand among the strong, the wise, the honoured, the useful.
    III. ITS BITTER AND CRUEL DISAPPOINTMENT. When the son of much sorrow and prayer, of much patient training and earshot entreaty, who had a noble opportunity before him—when he virtually signs away his inheritance, “gives his strength” to the destroyer, takes the path which leads to entire dethronement and ruin, then is there such a bitter and such a cruel disappointment as only st mother’s heart can feel and know. Then perishes a fond and proud and precious hope; then enters and takes possession a saddening, a crushing sorrow.
    IV. ITS RIGHT TO REMONSTRATE. “What, my son? This of thee?—of thee whom I have loved and taught and trained? of thee for whom I have yearned and prayed? of thee from whom I have had a right to hope for such better things? Oh, lose not thy fair heritage! take the portion, live the life, wear the crown, still within thy reach!” A true and faithful mother has a right which is wholly indisputable, and strong with surpassing strength, to speak thus in affectionate expostulation to one who owes so much to her, and has returned her nothing. And what is—
    V. THE FILIAL DUTY? Surely it is to receive such remonstrance with deep respect; to give to it a patient and dutiful attention; to take it into long and earnest consideration; to resolve that, cost what it may, the path of penitence and renewal shall be trodden; that anything shall be endured rather than a mother’s heart be pierced by the hand of her own child!—C.
    Pro_31:6
    The allowable as the exceptional
    It is often the case that that which is wrong as a rule is right as an exception; what it would be unwise, if not unlawful, to do under ordinary circumstances, it may be most wise and even obligatory to do in emergencies. This applies particularly, but not exclusively, to the subject of the text—
    I. THE USE OF STIMULANTS. In a state of health and during the discharge of daily duties, shun the use of stimulants; depend upon that which nourishes and builds up. “Give strong drink unto him that is ready to perish;” to the man who, by exposure or by some suddenly inflicted wound, or by starvation, is brought down to the brink of death, administer the reviving cordial. What we should not depend upon for daily strength we do well to fall back upon in the time of extremity, or in the case of special need.
    II. THE EMPLOYMENT OF STRONG LANGUAGE OR VERY VIVID ILLUSTRATION. It is a great mistake to be always speaking in superlatives, or to be habitually indulging in expletives, or to be regularly resorting to highly coloured illustrations. It is a sign and also a source of weakness. These very soon lose their power by repetition, and then there is nothing in reserve. And the man who has no power in reserve is he who will find himself beaten in the battle. Temperate language, moderation in the use of imagery and the expression of disapproval, is the true and wise course. Strong language is for quite exceptional cases; it has its opportunity, but should be content to wait for it.
    III. RESORT TO VIOLENCE. There are occasions when physical force should he and must he employed. The magistrate is compelled to resort to it; so also is the schoolmaster, and even the parent. But the less the better. Bodily chastisement is always regrettable, and only to be resorted to when all other means have failed. Its constant exercise only hardens the object of it, and it is not unlikely to harden the hand that administers it. The wise teacher and the wise parent will do his best to reduce it to its very lowest point.
    IV. AFFECTIONATE DEMONSTRATIVENESS. This has its time and place, hut it is an exceptional rather than a constant one in the conduct of our life. When any one has lacked the tenderness and the affection which our heart craves, and is hungry for human love, when the free and full manifestation of heartfelt kindness will be like water to the parched lips, let it be freely and fully given. But the perpetual exhibition of endearment, whether in word or deed, is a mistake.
    V. THE APPEAL TO SELF-INTEREST ON THE PART OF THE MORALIST AND RELIGIOUS TEACHER. We should, as a rule, place moral obligations and religious duty on the ground of conviction; we should continually endeavour to impress men with the reeling that they ate sacredly bound to respect themselves, to regard the rights of their brethren, to respond to the claims of God, their Father and their Saviour. Religion is the response of the human soul to the boundless claim of Infinite Goodness and Love. But Christ has himself taught us that it is right and well sometimes to make our appeal to the sense of self-interest—to say to men, “If not for Gods sake, who has a sovereign and supreme claim on your attention; is not for the sake of those who are related to you and dependent on you; yet for your own sake, because you love life and hate death, hearken and obey”.—C.
    Pro_31:8, Pro_31:9
    The function and the privilege of power
    God gives to some men place and power; they may inherit it, or they may win their way to it by the force of their talent or their merit. When they have reached it, what should be the use they make of it? We may look first at—
    I. WHAT HAS BEEN ITS HABIT. Only too often the actual use that has been made of high station and of civil or military lower is that of
    (1) indulgence; or
    (2) appropriation; or
    (3) oppression.
    Men have used their elevation only to drink the sweet cup of pleasure; or to secure to themselves the spoils of high office, the treasures which law within their grasp; or to find a mean and despicable gratification in the enforcement of their own dignity and the humiliation of those beneath them. This is “human,” if by human we understand that which is natural to man as sin has dwarfed and spoilt his nature, perverting his powers and degrading his delights. But of man as God meant him to be, and as a Divine Redeemer is renewing him, all this is utterly unworthy, let us see—
    II. WHAT IS ITS TRUE FUNCTION. It is that of righteousness. A man is placed on high in order that he may “judge righteously.” Whether he be the king, as in David’s and Solomon’s time; or whether he be the magistrate, as in our own time; or whether he be the teacher, or the manufacturer, or the farmer, or the master or father in the home; whatever be the kind or measure of authority enjoyed, the function of power is to judge righteously; it is to do justice; it is to see that innocency is acquitted and guilt condemned; it is to take pains and exercise patience in order that worth may be rewarded and that sin may be shamed; it is to be a tower of refuge to those who are conscious of rectitude, and to be a source of fear to those who know that they have been “doing evil;” it is to be a strength to the righteous and a terror to the guilty.
    III. WHAT IT SHOULD COUNT ITS PECULIAR PRIVILEGE; IT IS TO BEFRIEND THE FRIENDLESS. There are those who are too weak to be of much service to their neighbours; there are those who are too selfish to cherish the ambition; but the strong man who is the good man, the man in power who has in him the spirit of his Master, will rejoice in his power mainly because it enables him to help those who would otherwise go on and go down without a helper;
    (1) those suffering from physical privation—the blind, the deaf, the dumb;
    (2) those lacking mental qualifications—the weak minded, the timid, the reserved;
    (3) those too poor to purchase the aid that is sometimes essential to justice and right;
    (4) those over whom some great disaster, which is at the same time a cruel wrong, impends—”appointed to destruction.” To lift up those who have been wrongfully laid low, to befriend the unfortunate and the desolate, to stand by the side of those who cannot assert their own claims, to be eyes to the blind and a voice to the dumb, to “make the widow’s heart to sing for joy,” to place the destitute in the path which leads up to competency and honor,—to act in the spirit and to promote the cause of beneficence is the true privilege, as it is the brightest crown and the deepest joy, of power.—C.
    Pro_31:10-31
    Christian womanhood
    If Solomon did write these words, we need not he surprised that he speaks of the rarity of the ideal woman; for she is hardly to be found in a crowded harem. It is the Christian home that contains her. We look at—
    I. HER CHARACTERISTICS. And these are:
38. Piety. “She feareth the Lord” (Pro_31:30). She has within her the spirit of reverence, and the life she lives is one in which worship and the study of the will of God have no small share. She has a seat and is at home in the sanctuary; she is also constant and earnest in the quiet chamber of devotion; she knows well that the happiness of her home and the well being of her household depend upon the favour of the heavenly Father.
39. Purity. She is a “virtuous woman” (Pro_31:10). She gives her whole heart to her husband, and enjoys his full confidence (Pro_31:11).
40. Industry. The writer dwells upon the labours she puts forth for the sake of her husband and her household.
41. Wisdom. (Pro_31:26.) Her conversation is far removed from mere idle gossip or the vanities of an empty curiosity. She is familiar with “the Law of the Lord;” she knows what is the secret of lasting happiness. She can guide her sons and daughters in the way of life; and she instills her heaven born wisdom into minds that welcome it and will never lose it.
42. Kindness. “The law of kindness is on her lips.” She is one that does not rule by the “constant droppings” of censure, hut by the never-failing stream of gentleness and encouragement. Love, not fear, is the sceptre which she holds, and is the source of her strength.
43. Beneficence. (Pro_31:20).
    II. HER REWARD.
44. Affection and honour on the part of those who are nearest to her. Her husband trusts and praises her (Pro_31:28), and her children “rise up and call her blessed.”
45. Strength and dignity in her home. She is “clothed upon with” the tributes woven by love and esteem. Her influence is felt much oftener than it is recognized, and long after her face and her voice are no longer seen and heard.
46. Security against future want. She “laugheth at the time to come,” while those who lack her prudence and her skill have reason to shrink from the thought of it.
47. The prosperity of her relatives. Her husband, relieved of care and worry at home, is able to do his proper work, and succeeds in his sphere (Pro_31:23).
    III. HER COMMONNESS IN THE KINGDOM OF CHRIST. It might be difficult to find “the virtuous woman” in the land and the time when Lemuet dwelt (Pro_31:10); but she may be found today in any number of Christian homes. Holding the faith of Jesus Christ, governed by his principles, living his life, animated by his Spirit, fulfilling his law of love, the wife and mother is to be seen taking an honored place, filling her home with the sweet fragrance of purity and affection, exerting her benign and gracious influence on her husband and her children. You have not to take a long journey to reach her, nor to take much pains to find her; she is at home in “the castle of the noble, in the mansion of the wealthy, and in the cottage of the poor and the lowly.”
48. Let us freely acknowledge our great indebtedness to her. Those who have had the priceless advantage of a mother possessed of the Christian virtues and graces have more to thank God for than if they had inherited a titled name or an ample fortune.
49. If it be open to us, let us join her ranks. To be a woman living under the commanding influence of Christian principle, breathing a Christian spirit, and shedding a Christian influence in the home in which we live,—what is there, this side the gate of heaven, that any human spirit could more wisely wish to be? To be such is to be doing a most excellent work of God; it is to be filling a most honourable and useful sphere.—C.

Proverbs 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. 1:8, and 23:25

Proverbs 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 2:19

Proverbs 31:3
Women. This would destroy thy health, and tend to impoverish the kingdom. — Kings, by injustice and ambition. (Calmet)

Proverbs 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, Ecc_2:3

Proverbs 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 13:2)

Proverbs 31:6
Drink. Hebrew shecar, particularly palm-wine. — Are sad. Hebrew, “perish,” being sentenced to die; (Mar_15:23, and Amo_2:8) 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, Ecc_7:3

Proverbs 31:7
More. Not that intoxication is permitted even to them.

Proverbs 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)

Proverbs 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,” Lam_4:7

Proverbs 31:11
Spoils, taken in war. His wife will supply all necessaries, ver. 21.

Proverbs 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.)

Proverbs 31:14
Bread; all that is used for meat and drink. Septuagint, “riches.” Grabe, “livelihood:” Greek: Bion. (Haydock)

Proverbs 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.)

Proverbs 31:16
Considered. This conduct is suggested by prudence. (Calmet) — Cato (Rust. 2.) says, “Do not go only once round the field,” &c.

Proverbs 31:17
Arm; working, and making others obey.

Proverbs 31:18
Night, during a great part of which she will work.

Proverbs 31:19
Strong things, “becoming” (Septuagint) her station. (Calmet) — Spindle. She purposes and begins well, trusting in God for perfection and a reward. (Worthington)

Proverbs 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.

Proverbs 31:22
Tapestry, for the beds and floor. — Linens, or cotton; byssus, Exo_25:4

Proverbs 31:23
Gates. Chaldean, “provinces.” The rich were chosen for judges. (Calmet)

Proverbs 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)

Proverbs 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)

Proverbs 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)

Proverbs 31:27
Idle, out of a sense of duty, and not though avarice.

Proverbs 31:28
Her. They were best able to judge of her merit.

Proverbs 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)

Proverbs 31:31
Gates, before all the judges (Haydock) and people. (Menochius) — Good works shall be rewarded at God’s tribunal, (Worthington) when the vain worldly beauty shall be covered with confusion. (Haydock) — This idea of a perfect woman is best verified in the Catholic Church, (St. Augustine; Ven. Bede) though the blessed Virgin [Mary], &c., may also be designated. (Worthington) — The use of the alphabet herein denotes, that we must begin with a moral good life, if we would penetrate the greater mysteries of the Scriptures. (St. Jerome) (Lam.[Lamentations?])

Proverbs 31:4
Ecc_10:17, Pro_20:1

Proverbs 31:5
Lev_10:8-11, Deu_16:19

Proverbs 31:9
Lev_19:15, Pro_29:7

Proverbs 31:10
(1810) Verses 10-29 speaks about the true biblical woman. She is one that takes care of her home, including her husband and children. This does not restrict her from running businesses from her home, preparing for the future and making household goods. Pro_12:4

Proverbs 31:13
(1811) The Proverbs 31 woman is not afraid to work with her hands and get them dirty.

Proverbs 31:14
(1812) She is one that diligently finds the best deals on daily provisions and knows how to get them.

Proverbs 31:15
(1813) She is an early riser and even has household servants that she cares for.

Proverbs 31:16
(1814) Preparing a field was an extremely hard task. Not only does she know how to negotiate the price of purchase but she also knows how to prepare it to produce fruit.

Proverbs 31:17
(1815) Strength comes internally from knowing what one wants to accomplish and externally from hard work and exercise.

Proverbs 31:18
(1816) She not only talks the talk, but she walks the walk.

Proverbs 31:19
(1817) She has many talents and one is knowing how to make her own clothes for the family.

Proverbs 31:20
(1818) Even though she is extremely busy and successful she still has a heart for the poor.

Proverbs 31:22
(1819) Fine linen and purple, showing the dignity and honor that she has earned, Rev_19:8.

Proverbs 31:23
(1820) You cannot have a Proverbs 31 woman without having a Proverb 31 man.

Proverbs 31:24
(1821) She not only makes the clothing for the household, but even sells these quality clothes for income.

Proverbs 31:25
(1822) The Proverbs 31 woman has no anxiety for the future because she is living a righteous life and can only have anticipation of her reward in the kingdom to come.

Proverbs 31:27
(1823) The Proverbs 31 woman is many things, but one of them is NOT idle.

Proverbs 31:28
(1824) We reap what we sow and a woman of such dignity is upheld by her family members.

Proverbs 31:30
(1825) Charm many times is simply false flattery and beauty passes one’s life quickly, but the woman who fears YHWH will have an eternal reward.

Proverbs 31:1

The Words to Lemuel

This section is the only one in this book where a king is directly addressed. It is also an entire chapter that comes from a woman filled with Divine wisdom. The teaching in the first section includes two warnings (Pro_31:2-7 ) and an advice (Pro_31:8-9 ). The mother warns her son, the king, about the dangers of sexuality and drinking. She takes her time and is frank about it. Even today, it is important for parents to speak frankly and clearly with their children about these topics. If we warn children in their youth, they will heed it when they get older (Pro_22:6 ).

Lemuel means ‘devoted to God’ or ‘belonging to God’. His name occurs only here. Lemuel was taught by his mother. It was “the oracle” or “the burden” she had on her heart. This fits with the way teaching is passed on in the book of Proverbs. The book began with the words of a father to his son: “Hear, my son, your father’s instruction” (Pro_1:8 ). There the father also says to him: “And do not forsake your mother’s teaching” (Pro_1:8 ). This teaching is given in detail in this last chapter.

It confirms the great influence mothers have on their children. The books of 1 Kings and 2 Chronicles often mention the name of a king’s mother (1Kg_11:26 1Kg_14:21 1Kg_15:2 ; 2Ch_12:13 2Ch_13:2 2Ch_20:31 ). It is a great blessing to have a God-fearing mother (2Ti_1:5 2Ti_3:15 ). Lemuel’s mother is honored by God because He reserves an entire chapter in His Word for her teaching. This proves the value of her words for every generation throughout the centuries up to today. After his mother, his own wife is the second woman who has a great influence on a man. About her value Lemuel’s mother speaks from Pro_31:10 .

Her words also apply to us. After all, we are kings (Rev_1:6 ). We do not yet exercise kingship, but we do possess its dignity and should therefore behave ‘kingly’. Therefore, we should take the warnings of the mother to heart.

Proverbs 31:2

Appeal to Listen to Advice

In the threefold use of the word “what” we hear the passionate desire of the mother that her son will respond to his high calling. She speaks as one who ponders what advice she will give her son, so full of concern is she for him. The question, which is at the same time a call, comes like a deep sigh from the heart of the mother who is concerned about the well-being of her son. She wants to tell him what is for his benefit and to do so in words, which strike him and linger: “The words of wise men are like goads, and masters of [these] collections are like well-driven nails; they are given by one Shepherd” (Ecc_12:11 ).

The mother speaks to her son penetratingly in a voice full of love. She wants his full attention. The triple repetition of “son” shows the seriousness of the warning. She first calls him “my son”. This indicates her direct relationship with him. Next, she addresses him as “the son of my womb”. By this she is saying that he is her own son; he is not adopted, but born of her. Finally, she calls him “son of my vows”. This indicates that she had consecrated him to the LORD. This recalls what Hannah did to Samuel (1Sa_1:11 ). Like Hannah, she will no doubt have prayed a lot for this child, both before and after his birth (1Sa_1:28 ).

Proverbs 31:3

Warning Against Women

The first danger she points out to him is that of women. She warns him not to give his “strength to women”. Her warning is that he should not spend his time satisfying his sexual desires. There are plenty of women around him, but he should not focus his attention on them. If he does, his strength will be consumed by it. He will no longer have strength to perform his actual task as king.

A lot of kings have been rendered powerless in the exercise of their kingship by giving in to their sexual lusts. Among them are David and especially Solomon. They experienced to their shame in their life the truth of what the mother says here (2Sa_12:9-10 ; 1Kg_11:11 ; Neh_13:26 ). It is not wrong to have a wife. He who has had a wife has received a great gift from God. What is wrong, sinful and pernicious is to have more than one.

Proverbs 31:4-7

Warning Against Wine

The other danger, often associated with the danger of women, is becoming dependent on drink (Pro_31:4 ; Hos_4:11 ; Rev_17:2 ). Wine in itself is not wrong (Jdg_9:13 ; Psa_104:15 ). It is wrong to drink too much of it. For a king this applies even more emphatically. He should neither drink it nor ask for it. It is about the excessive use of alcohol or the need for it because of the constant pressure on him. Anyone who wants to be able to rule a people well must first of all be able to rule himself. In this Noah failed when he was given the government over the cleansed earth (Gen_9:1-7 Gen_9:20-24 ).

The mother holds out to him the consequence of excessive drinking: then he “will… forget what is decreed” (Pro_31:5 ). He will forget the king’s law, in which God has told him how to behave to be a good king (Deu_17:17-20 ). Drink clouds the mind. Those who are drunk no longer see things clearly and cannot make just judgments in disputes.

A drunken king is repugnant (1Kg_16:8-9 1Kg_20:16 ). As for speaking justice in a trial, he will do no more than “pervert the rights of all the afflicted”. None of the afflicted will receive his right because the king is clouded in his mind. In addition, the rich who exploit the afflicted can manipulate him (cf. Hos_7:5 ). They will surely predict to him what judgment he should make.

Pro_31:6-7 are most likely meant to be sarcastic. It cannot be a serious advice that strong drink is better given to people who are in agony (“who is perishing”), who are severely depressed (“whose life is bitter”), or who are in “poverty” and “trouble”. The advice would then be: Just give them so much spirits and wine that they get drunk. Then they will forget their misery and stop thinking about it. This advice cannot be meant seriously because the problems have not disappeared, but are still very much alive when the intoxication is over. Then they just have to drink again. In this way it becomes an addiction. It is much more so, that people who are perishing or bitter sorrow need God’s Word, understanding and practical help.

For a king who is under high pressure, who is looked up to and from whom justice is expected, the use of alcohol is not an option. He must not shirk his responsibilities or seek relief from them by ‘drinking’. A king who knows that his task has been given to him by God will expect everything from God for the performance of that task. Then he will get what he needs.

The advice King Lemuel receives from his mother is also important for us. We are kings and may reign with the Lord Jesus (Rev_1:6 ). We do not reign as kings yet, but we do have the dignity of a king. We forfeit that dignity through wrong dealing with sexuality and drink. When we give in to the lust for these, we lose the purity and simplicity of our devotion to the Lord (cf. Rev_14:4-5 ) and become objects of contempt and manipulation.

Proverbs 31:8-9

Open Your Mouth to Judge Righteously

The mother tells her son, the king, not to open his mouth to pour wine into it, but to be a voice “for a mute” (Pro_31:8 ). This does not mean someone who cannot speak. It may be about someone who is too timid to say anything. Someone may also be dumbfounded because of the unjust accusations or verbal violence of the opposing party. In any case, it is about someone who cannot speak for himself to defend his own case.

The king must also open his mouth to pronounce justice “for the rights of all the unfortunate”. They may have words, but the power to speak these words is lacking. In both cases, it requires the understanding of the circumstances of those who are miserable and turn to him for a just verdict.

The king here seems to be both lawyer and judge. As a lawyer, he has made himself one with the cause of the mute and of all the unfortunate in Pro_31:8 . This allows him to act as a judge in Pro_31:9 . Because he has not drunk wine, but has remained clear in his mind, he is able to open his mouth and judge righteously and defend the rights of the afflicted and needy (cf. 2Sa_14:4-11 ; 1Kg_3:16-28 ; Psa_45:2-4 Psa_72:4 ; Isa_9:5-6 ).

Proverbs 31:10

The Value of the Excellent Wife

Introduction to Pro_31:10-31

Much has been written in the previous chapters about woman Folly, about foolish, wrong women. Even in this last chapter we still hear the warning against her from the mouth of Lemuel’s mother to her son (Pro_31:3 ). That is why it is so beautiful that the book concludes with a song of praise to woman Wisdom, to the woman in the full value she has for God, for her husband and for her children.

Wisdom is personified by a woman because, because of the variety of applications, woman is an excellent example of wisdom. Everywhere she is, her wisdom is seen, and in everything she is involved with, we see how wise she is. We see her at home, in the marketplace, in proving charity and in business. By personifying wisdom, the author makes all the lessons concrete.

We see her in action in everyday life. She is called “someone weaker” (1Pe_3:7 ). Yet she acts powerfully. The cause of this is her fear of God and her wisdom. As a result, she does her work diligently and at the same time quietly and in a controlled manner. We see these qualities in her commitment to her husband and children, in how she deals with her staff and in her business pursuits. She is decisive in her actions without abandoning her place as a wife next to her husband. She honors her husband, who is honored in the gate. Her behavior is such that he trusts her completely in everything she does. She is honored by her husband, her children and her works.

This song of praise to the woman is an example or model for all women who want to develop a life of wisdom. But because it is about the essence of wisdom, what is said of her contains important lessons not only for women but also for men. This section teaches that the fear of the LORD inspires women as well as men to be faithful stewards of the time and talents God has given to them. This stewardship is best taught and lived out in the family atmosphere. The wisdom with which this stewardship is exercised is manifested in a balanced life, where attention is given both to household tasks and to business dealings and the rendering of charity.

This tribute to the woman is written in the particular style form we find in the book of Psalms, among others: Psalms 9; 10; 25; 34; 37; 111; 112; 119; 145. That form is called ‘acrostic’. In an acrostic, the first word of each verse or group of verses begins with a subsequent letter of the Hebrew alphabet. The acrostic begins in Pro_31:10 with the first letter, the aleph, and ends in Pro_31:31 with the last letter, the taw.

That the entire alphabet is used to sing of the excellent wife may symbolically indicate that we have a complete description of her, that nothing is missing. It is a completed whole. It has been pointed out that love is not mentioned. But would a commitment such as this wife shows be possible without love being the motive? We see a wife joyfully performing her duties. If we want a description of the relationship of love between husband and wife, we can turn to the book of Song of Songs. In Proverbs 31 it is about the wife’s commitment to her husband that is visible in everything she does.

The description of this wife is not one that applies without question to every wife. The wife presented here is a wealthy and distinguished person with, like her husband, a high social position. She runs a house with an estate and servants. She deals in real estate, vineyards and merchandise. The domestic affairs are under her control and she is doing charity, for which she also has the means. There are not many wives in such a position with those circumstances.

It is apparently more about the general idea, what a wife is capable of when fully guided by wisdom. The ideal wife is presented, the perfect wife, the committed help of her husband, upright, God-fearing, economical and wise. The characteristics mentioned will be found in every God-fearing woman according to the measure of her abilities. It is about making herself available to others. Therefore, this section also applies to the God-fearing man.

Behind the description of this wife we see the picture of the church as the Lamb’s wife, or the church as the Lord Jesus sees it, in its perfection, without defect. In practice, He is working through His Word to present it to Himself in this way (Eph_5:26-27 ). There is often an application of what is said about the excellent wife to the church.

Pro_31:10 The introductory question in the first line of this verse assumes that the wife the mother is about to describe is not easy to find (cf. Pro_20:6 ; Ecc_7:28 ). But when she is found, she is a treasure of great value. King Lemuel’s mother has warned him in Pro_31:3 above all not to give his strength to women. Now she is going to teach him about the wife who will be a real help to him. She describes of this wife the characteristics and qualities. This is what he should look for in his search for her.

Her concern is for her son to look for “an excellent wife”. With this, she gives a “total description” at the beginning of the description of qualities. The word “excellent” means: meeting all requirements, reliable, tried and tested, of good quality, in a good, solid way. It means that this wife possesses and practices all the excellencies mentioned of her in this hymn of praise. This wife, like wisdom, is worth more than jewels, indeed, she “is far above” their value (Pro_3:15 Pro_8:11 ).

Spiritually, we can apply this to the church. The church is the Lamb’s wife, that is, Christ’s. It is to Him “one pearl of great value” for whom He gave and did all to possess it (Mat_13:45-46 ).

Proverbs 31:11-12

She Looks After the Interests of Her Husband

After establishing the woman’s value, which cannot be expressed in money, there now follows the description of her excellencies, that is, her good qualities, which become apparent in her actions. Before that description follows, it is first said how her husband sees her, what she means to him (Pro_31:11 ), and vice versa: how she sees him, what he means to her (Pro_31:12 ). Her husband trusts her with his whole heart. Not love, but trust is the most important foundation of a good marriage. Love may be less at times, but trust must always be fully present. A trusting husband and a faithful wife form an indissoluble union.

Her husband goes out the door in the morning to go to work in full confidence in her (Psa_104:23 ). When he closes the door behind him, so to speak, he does so with complete confidence in his heart that she will look after his interests at home while he is away. He confidently leaves everything to her, allowing him to focus fully on his task in society.

She stands in stark contrast to the adulterous woman who takes advantage of her husband’s absence to commit adultery (Pro_7:18-19 ). The same contrast is with the women whom the prophet Amos calls “cows of Bashan” and of whom he says they command their husband: “Bring now, that we may drink!” (Amo_4:1 ).

She in no way betrays the trust her husband has in her. His property is in safe, trusted hands with her (Pro_31:11 ). His wife is not a spendthrift; she is not a wasteful wife, but one who manages his possessions with wisdom. When he comes home from work, she has not misused any of his possessions. In any marriage, and especially if there is a large household, such confidence in her commitment to him and his house with all its possessions is essential.

His wife “does him good and not evil” (Pro_31:12 ) because she is committed to him. Were she to do him not good but evil, she would do the same to herself. In a good marriage, husband and wife are always out to do good to each other and will never seek to do evil to each other. Here the emphasis is on the wife’s actions. She is in a position where her husband has entrusted her with everything and she has great freedom of action. But everything she does, she does with him in mind. She illustrates in her life what Paul writes: “One who is married is concerned about the things of the world, how she may please her husband” (1Co_7:34 ).

In this way she acts not incidentally, when it suits her at times, but “all the days of her life”. It points to her continued faithfulness in marriage. She remains faithful to the oath she swore when she married him: until death separates her from him. Even when they have both grown old, she continues to do him good.

She is independent, but not self-centered. Her pursuits serve not to develop herself, but to support her husband. She is focused on him and not on her career. There is no question of her taking a path separate from her husband, as often happens and is encouraged in our modern society.

This relationship of trust and doing good pictures how the Lord Jesus trusts His church. He knows her, cares for her, and trusts her to look after His interests on earth while He is absent. That the church as a whole has become unfaithful to Him is not the aspect highlighted here. The issue here is that He sees in faithful, committed believers the faithfulness and commitment He values.

Proverbs 31:13-15

She Provides Clothing and Food

In Pro_31:13 , the enumeration of activities begins. She appears to be a wife of whom the adornment, “as it suits women who confess to be pious”, consists of “good works” (1Ti_2:10 ). Her first concern is that the family be well clothed (Pro_31:13 ). She neither buys the clothes nor outsources the making of them. She might well do that because, after all, she has the means to do so. She does not even buy the fabrics for the clothing in the market, but the raw materials “wool and flax”, to make the fabric herself. Even purchasing the raw materials she does with care. “She looks for”, meaning she tries to get the best material.

Once she has the raw materials, she goes to work. She does not work reluctantly, but with pleasure. This is evident from the expression that she “works with her hands in delight”. Wool comes from sheep and flax grows on the land. Wool is made into clothing that keeps the body warm when it is cold. From flax, linen is made for airy clothing more suitable for warmer days. She has the appropriate clothing for every temperature.

As a spiritual application, the following can be said of this. If it is about the wool, it indicates that the church is a place where there is a warm or loving interest in each member. Linen represents righteous deeds (Rev_19:8 ). The church is also a place where each is given what he is entitled to. Each is recognized for his specific qualities. Space is given to develop them.

The church looks for that. That means that the church prays for that. It seeks from the Lord what it needs to radiate loving interest and justice.

In addition to providing clothing, she also provides food (Pro_31:14 ). Just as she diligently seeks out the materials for the clothing she makes, she also diligently seeks out the food. In her search for it, she is compared, not to “a merchant ship” but to “merchant ships”. There is versatility in her activities to get food. She takes the best from everywhere. It is “her food” and she “brings” it “from afar”. It is food from which she lives and which she also gives to her house. She has no food for her household members other than what she herself eats.

The spiritual application is about the spiritual food for the church and for all who belong to it. That food comes “from afar”, from heaven, where Christ is. He nourishes and cherishes the church (Eph_5:29 ), that is, He gives it food and warmth.

The food must not only be purchased but also prepared and put on the table (Pro_31:15 ). For breakfast, this must be done before everyone wakes up and comes to the table. She does not instruct the maidens to prepare and set everything, but she does it herself. For that, she gets out of bed early. She wants to make sure that her husband, her children and also the maidens start the day with a good meal.

The church is made up of believers who aim to serve each other with the food of God’s Word. They realize they need each other in this. One learns from the other. The believers are not only members of God’s house with all the privileges that go with it, but they also all have a task. To perform that task well, they need the strength of the food of God’s Word. Each receives his assigned portion, as much as is needed to perform the service.

Proverbs 31:16-18

Her Sound Financial Management

After taking care of her family and all who belong to it, she has her hands free to take actions that increase the family budget (Pro_31:16 ). She increases her husband’s income. In this part of the enumeration, we see that the wife is also a good businesswoman who invests wisely. There is no foolish buying or going into debt here. After acquiring the field, she plants a vineyard from her earnings.

The spiritual application is about the things we set our sights on. A field is an area that is worked in order to grow something on it and benefit from it. After the field there is a vineyard. A vineyard speaks of joy. In this context, we can see the field as a picture of the family. The church is also made up of families. Every family that lives for God is a joy to Him. We can also buy a field for ourselves (Luk_14:18 ). Then we think only of our own pleasure and leave God out of it. This is inconsistent with the church’s calling.

Everything she does, she does with the use of all her strength (Pro_31:17 ). To gird oneself means that the clothing is pulled up and tied around the hips so that walking can be done unhindered. At the same time, the girdle gives strength to the hips. An arm is also a symbol of strength. She makes her arms strong. She does not possess that strength in herself. She is a God-fearing wife (Pro_31:30 ). That means her strength lies in her dealings with God.

The church has no strength in itself. It strengthens itself in the Lord and in the power of His strength (Eph_6:10 ).

While she is busy, “she senses that her gain is good” (Pro_31:18 ). She evaluates what she has done and sees positive results. This encourages her to continue in this way. She is busy late into the night. Of course, she needs her rest and sleep and will not work through the night. It is about her commitment. It is not limited to a number of hours specified in a contract.

It says of Anna that she was “serving night and day with fastings and prayers” (Luk_2:37 ). This is also does not mean that Anna never slept. It is about what characterized her. So it is with this wife. That her lamp does not go out at night may also mean that her house is spared disasters that come upon the wicked (Job_18:6 ; Jer_25:10 ).

When the church lives with the Lord and seeks and finds in Him its strength, it sees that its work is blessed. We see this especially at the beginning of the book of Acts (Act_2:47 ). The church lives in the night of the world. Then its lamp should not go out, but burn brightly. This points to the testimony it gives of Him Who is the light of the world. We may all give that testimony individually. It can also be seen in our homes (cf. Exo_10:23 ).

Proverbs 31:19-21

She Works for the Family and the Poor

She has bought raw materials for clothing (Pro_31:13 ) and done her business. In the evening, by the light of the lamp (Pro_31:18 ), she is going to process the wool and flax into cloth (Pro_31:19 ), from which she can then make clothes. She knows how to use the spinning wheel. We see her skill in the description.

The church should also know how to make clothing, that is, it should be aware of the ways in which it is clothed with spiritual clothing. Thus believers are clothed with the garments of salvation and with the robe of righteousness (Isa_61:10 ). Paul knew how to clothe believers with these, that is, he explained to them what their position in Christ is. Believers are clothed with Christ. Especially in the letter to the Ephesians, Paul explains what that means.

The wife cares for her family, but in doing so she does not forget those who are poor and needy (Pro_31:20 ). She is socially compassionate. Possibly she also made clothes for them, or at least distributed to them from what she had (cf. Act_9:36-39 ). That she extends her hand to the poor person means that she gives to him willingly and generously (Psa_112:9 ). She does not rebuff him with a tip. Stretching out her hands to the needy adds the thought of compassion. These are the hands that have been hard and skillful at work and not the hands of a lazy, rich woman. She uses her zeal in a generous and compassionate way.

The church may share what it has acquired in spiritual understanding with those less fortunate. She is not isolated in the world and does not sit in a corner with a book selfishly enjoying all the truths. There are many people who are spiritually poor and needy. To them she will extend her hand and to them she will stretch out her hands and distribute the spiritual blessings she has discovered.

She thinks not only of here and now, but also of the future (Pro_31:21 ). Winter is coming again. Every wife who has a family to manage starts thinking again about winter clothes at the end of summer. She wants to prepare her family well for the coming cold. When the cold comes, her family wears warm clothes. The clothes are not only warm, but also attractive. Husband and children look well groomed. She has taste.

The cold in the world does not bother her, for she provides a benevolent warmth of love in her home. Similarly, the church keeps the cold of the world at bay when warmth and love are present in it. Especially now this is desperately needed because we know that the end of all things is near (1Pe_4:7 ). The coldness of God’s judgments is slowly coming on. That is why we are told that above all we are to have fervent love for one another (1Pe_4:8 ).

Proverbs 31:22-23

She and Her Husband

In caring for others, she does not forget to care for herself as well (Pro_31:22 ). The “coverings” give her warmth. Her clothing of “fine linen and purple” prove her wealth and high rank. It is reminiscent of the rich man about whom the Lord Jesus tells, who was also clothed in purple and fine linen (Luk_16:19 ). The problem was not the clothes he wore, but that he “joyously living in splendor every day” while totally ignoring the poor who lay at his front gate. With him, this woman’s charity was completely absent.

The church has a high calling. Paul talks about this at length in Ephesians 1-3. There he shows the church, as it were, coverings and her worthy clothing. She “has been made pleasant in the Beloved” (Eph_1:6 ), clothed with Him. Then he calls her to walk “worthy of the calling” with which she has been called (Eph_4:1 ). How she can do that, he tells the following chapters (Ephesians 4-6).

Her dignity she does not have from herself, but she derives it from her husband (Pro_31:23 ). The “gate” is the place of the meeting of the elders, of the city council, where court cases are discussed (Rut_4:1-12 ). Her husband is busy looking after the interests of the city. He does not sit inconspicuously among “the elders of the land”, but is a man of distinction, a well-known leader.

The church is associated with a Husband Who is constantly working for the interests of the city, by which is also meant His church. In Revelation 21, the description of the bride suddenly switches to the city without any explanation (Rev_21:9-10 ). The bride is the city. The question is whether He is so known everywhere and especially in the gates, the places of judgment, where we can think of the local churches. Is He in control there, is He given authority there?

The expression “sits among the elders” brings to mind Revelation 5, where we see the Lamb in the midst of the elders. The Lamb does not sit, but stands, as if slain. It can also be said of the Lamb that It is known in the gates. As mentioned, the gate is the place of government and administration. The throne of God speaks of that. The seven spirits, sent out from the throne show this. The knowledge that the twenty-four elders have of the Lamb is evidenced by falling down and worshiping, as we read at the end of Revelation 5. When John weeps because there is no one worthy to open the book and break the seals, one of the elders comforts him. This elder is familiar with the Lamb and points John to the Lion from the tribe of Judah.

Proverbs 31:24

She Sells and Delivers

She provided for her family, she cared for the poor, and her husband’s position has been clearly presented. Now she goes to work for those around her. She also wants to serve them with her abilities, but she charges a price for her services. This will increase her wealth as well as make the other person richer. What she sells and delivers is quality.

The church has much to offer, but sometimes a price must be asked for it. Truth must be bought (Pro_23:23 ). The sinner cannot pay anything to be saved. A person is saved by grace (Eph_2:8 ). But the truth of God’s Word does not come easily to us. Learning the truth takes time and effort.

Proverbs 31:25-27

Wisdom and Prosperity

What characterizes her is reflected in the way she dresses. Her clothing shows who she is (Pro_31:22 ). In Pro_31:25 , her clothing is mentioned again, but now in a different way. Her clothing, what is seen of her, is “strength and dignity”. She is a woman who radiates strength and excellence. Everything about her is dynamic and extremely beautiful. She faces life with a smile every morning. This is not hubris, but firm trust in God Who leads her life and gives her the strength for everything she does.

The church owes all strength and dignity with which it is clothed to the Lord Jesus. Strength and dignity belong to Him and He has placed them on her, clothed her with them (Luk_24:49 ). Strength and dignity are Divine attributes. They are attributes of God Himself and she exhibits them. In this we see the picture of the church as the Lamb’s wife who has made herself ready in a clothing of linen. On the one hand, she has made that clothing herself, for it speaks of the righteous deeds she has done. On the other hand, that clothing has been given to her, for it is God’s grace that has enabled her to do those righteous deeds (Rev_19:7-8 ).

That awareness enables the church to “smile at the future”. We can think of this in terms of looking forward to the Lord’s coming for His own and also His coming afterward to earth with His own. She looks forward to what is coming, because everything is connected to Him Who is coming. Therefore, she rejoices in Him Who is coming. She loves His appearing (
2Ti_4:8 ).

The excellent wife is not known as a talker and certainly not as a chatterbox or slanderer (cf. 1Ti_5:13 ; Tit_2:3 ). That it says here that she opens her mouth means that she does not usually talk. But when she speaks, words of wisdom come out of her mouth. Then it appears that there is “teaching” on her tongue that she gives in “kindness”.

Her discussions to persuade someone come from a sound mind. And her teaching, the instruction she gives, is trustworthy. The second sentence of Pro_31:26 literally says that “the law of kindness” is on her tongue. What she says does not repel, but invites one to adopt the saying. It is pleasant to listen to her.

Teaching in the church is characterized by wisdom and kindness. Kindness does not mean characterless sweetness. If opponents are to be reprimanded, it should be done in no uncertain terms. Yet it is important that it be done out of kindness, that is, the motive is to win the other person (2Ti_2:24-26 ).

Before in Pro_31:28-31 others speak about her, the last of her virtues that is pointed to is her watchfulness (Pro_31:27 ). She does not let herself be deceived by her prosperity, as if because of all her efforts and the desired results, she can now go on her way carefree. No, as she works, she keeps a close eye on everything in her home. There lies the focus of her pursuits. Everything revolves around her family.

She knows what each member of the family is doing. She is alert to who and what enters her family and what the consequences are. This allows her to intervene in time if she perceives something that threatens a family member’s devotion to serving God. Resting on her laurels is not one of them. Even when she is ‘successful’, she does not eat “the bread of idleness”. She does not withdraw complacently to look at the results of her efforts with a sense of self-satisfaction. Her task is not finished as long as she has a family to manage.

Nor should the church believe that all is well and no one can deprive her of the blessings she has. It is against this kind of complacency that Paul warns the Thessalonians. He says to them, while including himself: “So then let us not sleep as others do, but let us be alert and sober” (1Th_5:6 ). The command is: “Devote yourselves to prayer, keeping alert in it with [an attitude of] thanksgiving” (Col_4:2 ), “and having done everything, to stand firm” (Eph_6:13 ).

Proverbs 31:28-31

She and Her Works Are Praised

The characteristics of the excellent wife have been described in detail in the preceding verses. This provokes a response expressing appreciation for her. That appreciation comes from four sides: from her children, from her husband (Pro_31:28-29 ), from the LORD and from her works (Pro_31:30-31 ). Of all people, her children and her husband know her best. They are best able to judge the value of who she is and what she does and has done.

“Her children” are the first to speak out (Pro_31:28 ). They “rise up”. ‘Rising up’ describes an activity that prepares the expression of their esteem (cf. Gen_37:35 ). It is like rising up to give someone a standing ovation. It is an attitude appropriate to what they are about to say. It expresses not only appreciation but also admiration and reverence. Then they bless her. Thereby, through her, all the glory goes to God Who has blessed her so much. To be praised by the children is worth much more than all the profit she has made from her trade.

“Her husband… praises her”. He expresses his great appreciation for the support she has always given him and for the commitment with which she has always served him. This has enabled him to fulfill his calling. She has more than excellently managed his family. The family actually belongs to both the husband and the wife, but surely the wife provides the lion’s share in the management. How good and important it is for a husband to openly express his appreciation for his wife.

He adds that she surpasses all other women, including their daughters who, like her, “have done nobly” (Pro_31:29 ). The daughters did so in imitation of her; they learned from her.

Whether the words of Pro_31:30 are also said by the husband is not entirely clear. Perhaps Lemuel’s mother spoke these words to warn her son not to rely on appearance. Behind a graceful appearance may be a depraved character. And external beauty is impermanent, not permanent, but disappears in time.

He must be aware that a woman’s virtue is not in her outward beauty, but in her inward fellowship with the LORD (cf. 1Pe_3:3-4 ). Therefore, when choosing a wife, he should pay particular attention to whether she is a woman “who fears the LORD”. That woman “will be praised” by the LORD and also by her family. The same applies to the church. It is not about all kinds of outwardly attractive things, all kinds of spiritual gifts that are attractive to the eye. It is about reverence for and devotion to the Lord. That is important when we judge a local church.

“The product of her hands” (Pro_31:31 ) speaks of what she has accomplished through hard work. The results of her labor may give her satisfaction. She has earned that. She herself will say that it is all grace. And it is. At the same time, there has also been unbridled effort, appreciated by the Lord and by all who look at her with His eyes. The Lord will reward all that has been done for Him.

Her works are of special quality. They are to be praised “in the gates”. There, where her husband sits among the elders of the land (Pro_31:23 ), there should be appreciation for her. A wife who runs a family well is an example for any kind of government. City and state governments would do well to recognize the work of such women and follow their example. Then there would be hope for a society that is now a mess because of the many broken families partly because of women who pursue only their own interests.

Not the beauty of the woman, but her works bring her praise. She is praised because of the product of her hands. By the fruit, the tree is known. If the fruit is good, the tree is also good. She reaps praise from all she has sown in terms of investment in education, from all the care she has given to her husband and her children.

The driving force in her is the fear of the LORD. Emphasis is placed at the end of the book on this most important aspect of wisdom with which the book also began (Pro_1:7 ).

It is no different for the church. Only through reverence for God is it able to express itself in a way that will reap praise from God.

Proverbs 31:1-9
CRITICAL NOTES
Lemuel. This Hebrew word signifies “For God,” or “belonging to God,” and is regarded by most commentators as a proper name. The prophecy. Delitzsch, Stuart, and many other Hebrew scholars render this word as a proper name, and read “The words of Lemuel, king of MASSA, which his mother taught him.” Miller reads the verse, “Words in respect to the Seed-of-God, a king; a prophecy in agreement with which his mother disciplined him,” and, as in the preceding chapter, applies it to Christ.
Pro_31:2. What, etc. “An impassioned exclamation expressing inward emotion.” (Zöckler.) “The question,” says Delitzsch, “which is at the same time a call, is like a deep sigh from the heart of a mother concerned for the welfare of a son.”
Pro_31:3. The second clause reads literally “nor thy ways to destroy kings,” and hence some understand it as a warning against warlike rapacity and lust of conquest, but, as Delitzsch remarks, this does not stand well as the parallel to the warning in the first clause.
Pro_31:4. Strong drink. (See on chap. Pro_20:1.)
Pro_31:5. Any of the afflicted. Literally “The sons of want.”
Pro_31:8. Such as are appointed to destruction. Literally “Children of leaving,” generally understood to mean orphans. The twenty-two verses following form an alphabetical song, each verse beginning with the several letters of the Hebrew alphabet arranged in consecutive order.
MAIN HOMILETICS OF THE PARAGRAPH.—Pro_31:1-9
DIVINE COMMANDS FROM A MOTHER’S LIPS
I. Two considerations made it obligatory upon Lemuel to attend to this counsel of his mother. 1. She was inspired to utter it. However we may translate the word here rendered prophecy (see CRITICAL NOTES), its place in the Holy Scriptures gives to it the authority of a message from God. The words are not merely the results of a tender and wise mother’s own observation and experience, but they are the utterances of a spirit under the special influence of the Holy Ghost. Although, therefore, his mother’s love, and, doubtless, her holy example, ought to have been very powerful incentives to attention and obedience, his obligation was increased tenfold by the conviction he must have had that God spoke to him through her lips. 2. He was a king. If men in every station of life are bound to keep the paths of purity and charity, much more is it the duty of one in a high place—the influence of whose actions stretch so far beyond his immediate surroundings, and who holds in his hand the destinies of so many beside his own. Because Lemuel had been called by God to a throne, what he was and what he did concerned not a few people only, but a nation, and this reflection ought to have added great weight to his mother’s words.
II. The first and indispensable duty of a ruler is to rule himself. Every man is a little kingdom made up of many different and sometimes opposing forces—of inclinations towards the earthly, the sensual, and even the devilish, and of aspirations towards the heavenly, the spiritual, and the godlike. There are lawful desires which, satisfied in a lawful manner, may lead to much enjoyment and blessing, but which, if allowed to rule the man, or even to have any share in the government of the life, will degrade and may almost brutalise him. Bodily appetites have their place in the constitution of man, but it was never intended that they should be satisfied by breaking the moral law; and when they lead to this, moral anarchy has set in, and moral ruin is not far off. The two great sins of the body against which Lemuel is here warned have in all ages shown how man can turn blessings into curses by abusing and mis-using them, and the Word of God and human history unite in proclaiming the truth that the Divine intention is perverted when the body rules the man and not the man the body. Every man is bound to be king of himself, and one who aspires to be a king over others and is yet a slave to his own unlawful passions will bring upon himself the curse of man and the judgment of God. On this subject see also on chap. Pro_6:24-35, page 89, and chap. Pro_23:29-35, page 673.
III. The obligation next in order is succour of the needy. In former chapters we have considered the obligation which God lays upon every man to consider the cause of the poor and afflicted. (See on chaps. Pro_14:20, page 370, and chap. Pro_24:11, page 180.) As we remarked at the outset, duties which men owe to their fellow-men multiply and become binding in proportion to opportunities. The king of ancient times was but another name for one whose direct influence over his subjects was greater than that of monarchs in our day. His word was law, and the power of life and death was often in his hand alone, and if he exercised self-denial and gave of his substance to those in want, he might often by his individual action entirely change the condition of half his subjects. The relations of society have changed since then, and kings have no longer so exclusively the power for good or ill, but their influence is still very great, and if it is all exerted in favour of benevolence and justice, and they live lives of self-denial and active compassion on behalf of others, they will come up to the ideal picture here drawn for their imitation.
OUTLINES AND SUGGESTIVE COMMENTS
Pro_31:2. There was a threefold cord of maternal love which this parent was wont to employ, and which remained in its form as well as its power in the memory of her son. “My son” is the outmost and uppermost aspect of the relation. This is a bond set in nature, felt by the parties, and obvious to all. On this she leans first when she makes an appeal to his heart. But at the next step she goes deeper in. She recalls the day of his birth. She goes back to that hour when nature’s greatest sorrow is dispelled by nature’s gladdest news, “A man-child is born into the world.” By the pains and joys of that hour she knits the heart of her son to her own, and thereby increases her purchase upon the direction of his life. But still one step farther back can this mother go. He is the “son of her vows.” Before his birth she held converse, not with him for God, but with God for him.—Arnot.
Pro_31:4. It is not for kings to admit within their dominions anyone that is stronger than themselves, and able to overthrow them. It is not for kings to harbour anyone within their dominions that is false unto them, and ready to betray them: much more it is not for kings to admit within themselves any immoderate quantity of wine, which soon proveth too strong for them, and quickly with shame overthroweth them.—Jermin.

Proverbs 31:10-31
CRITICAL NOTES
Pro_31:10. Virtuous. Literally “a woman of power.” Rubies, rather “pearls.”
Pro_31:11. He shall have no need, etc. Rather, “He shall not fail of spoil.” “Strictly, ‘the spoils of war,’ a strong expression to denote his rich profit.” (Zöckler.)
Pro_31:15. This probably signifies the appointed task for the day.
Pro_31:21. Scarlet. Delitzsch and Zöckler retain this reading; the former remarks that, “as high-coloured, it appears dignified as well as preserves warmth.”
Pro_31:22. Coverings, rather “coverlets,” as in chap. Pro_7:16, “a part of the furniture of the bed.”
Pro_31:25. She shall rejoice. Rather, “She laugheth at the future,” i.e., she is not afraid of it, being fully prepared for all emergencies.
Pro_31:26. Law of kindness. Delitzsch reads “Amiable instruction.”
Pro_31:30. Favour, i.e., “outward grace.” Vain, or “a breath.”
MAIN HOMILETICS OF THE PARAGRAPH.—Pro_31:10-31
A MODEL MATRON
This picture of a faithful and kindly wife, mother, and mistress is here placed before the youthful monarch as the ideal woman whom he is to seek with all diligence, because she is well worth any pains to secure, and with much discrimination, because she is a rarity, and because there are many imitations of the real gem which look very much like it before they are tested. This beautiful picture is held to his view as the master holds some grand conception on canvas before his pupil, in order that he may acquire a distaste for all that comes short of it. This portrait may have been drawn by the mother of Lemuel; in any case we may safely conclude that she was such a woman herself, and if it came from another hand it is, probably, her likeness drawn from life. We notice—
I. The prominent features of her character. 1. Her energy. There seems to be within her a spring of unfailing activity, and the completion of one task is immediately followed by the beginning of another. In her home she is astir before the dawn, and when her domestic duties are completed she gives her mind to the transaction of business without—to the best market in which to sell her goods, and to buy all that she needs for the supply of her household. We cannot conceive of this energetic spirit in a frail and sickly body—she must have been physically healthy and strong, and we may give her credit for having been observant of the laws of God in this respect as in higher matters, and be sure that she avoided whatever might weaken her body or deaden her intellect. This being the case, her constant activity would be a pleasure, and would in itself contribute to the maintenance of her bodily strength. 2. Her capability. She was not only a great worker, but there was wisdom behind the work—a brain directing the hands. There are many people always busy, who yet accomplish but little, because their activity is not wisely directed—indeed, energetic action without wisdom to guide it, may be most disastrous in its effects. There is an abundance of power in the locomotive, but if it is set in motion and left free from wise control, it works ill instead of good. But this woman’s intellectual capacity equalled her active energy. She was a good judge of the merchandise that she had to sell, and knew the value of the land that she bought. She was methodical, and so able to arrange the employments of all the household so that no confusion should arise, and she could also show them with her own hands how to perform their work, for “she
layeth her hands to the spindle,” and so follows up her precept by example. Her capacity also manifested itself in her forethought—in keeping her supply well ahead of her demand. 3. Her loving tenderness. She might have been all that we have thus far painted her, and yet not have made a happy home. If she had been nothing more she might have been feared, and in some measure respected, but she would not have been loved. Just as energy may be dangerous without wisdom to guide it, so such capable energy may be repellent without love to soften it. But her uncommon endowments and attainments did not make her impatient with her inferiors, and she was not so absorbed in providing for those at home as to forget the poor outside. Her commands were given in a winning tone, and her corrections in a loving spirit. She was more apt to instruct than to reprove, and doubtless acted upon the principle that the “way to make people better is to make the best of them.”
II. The root of all these excellencies. Although it is not absolutely stated, it is implied that godliness was the source of this symmetrical character—that it was the fear of the Lord which enabled her to keep so even a balance of virtues as to stand forth a perfect pattern to the women of every age and nation. The fear of God had given her a right conception of her duties towards all mankind, and especially of the sacred nature of her relationships as wife and mother. She fully entered into the Divine idea of marriage, and this made her the true helpmeet of her husband, and in regard to each son and daughter she heard the voice of her God saying, “Take this child and nurse it for me.” She knew that faithfulness in all things was expected of a servant of God, and that true godliness consists not so much in the things done as in the spirit in which they are performed. In the spirit of George Herbert she could say—
“Teach me, my God and King,
In all things Thee to see;
And what I do in anything
To do it as for Thee.
“All may of Thee partake;
Nothing can be so mean
Which with this tincture (for Thy sake)
Will not grow bright and clean.
“This is the famous stone
That turneth all to gold;
For that which God doth touch and own
Cannot for less be told.”
And thus living every day and always in conscious fellowship with the Unseen, she would be too conscious of her own shortcomings to be anything but tender towards the failings of others, and would not forget that she owed all her success in life to the blessing of the Lord, and held all her material good in stewardship for His service.
III. The blessed results of all. She had an abundant and lasting reward. Her husband’s trust in her was undimmed by a single shadow; whatever position she was called upon to sustain he felt fully confident that she was equal to it, and that everything that he possessed—from his reputation to his purse—was not only safe in her hands, but had increased in worth through his connection with her. Her words of loving counsel, and her useful and benevolent life, were not lost upon her children, but as good seed sown in good ground brought forth an abundant harvest in their filial reverence and noble deeds. And this family blessedness was not a thing that could be hid, but, like a candle of the Lord in a world of much moral darkness, it shed its light all around, and blessed and stimulated others to fear God, and so to serve their generation.
OUTLINES AND SUGGESTIVE COMMENTS
Pro_31:12. The manner of some is to do good with the one hand, and with the evil of the other to spoil it: whereby they still remain to be evil wives. Others will do good while the fit lasteth, but they are weary of well-doing; whereas a good wife indeed will do good to her husband all the days of her life. It is not said of his life, but of hers. For though he be dead, she will do him good while she liveth, by doing good to his children, to his friends, to his memory.—Jermin.
Pro_31:16. Some consider but they buy not; some buy but they consider not; some consider and buy, but they plant not; some consider and buy and plant; but it is with the rapine of their hands, not the fruit of their hands. That field is well bought, where wisdom considereth what is bought, where ability buyeth that which hath been considered, where care planteth that which hath been bought, and where honesty giveth a blessing to that which hath been planted.—Jermin.
Pro_31:20. She doth not only open her hand, but stretcheth it (if I may so make use of the word), as if she would hold more to give the poor if she could.… And as if one hand were not enough for her it is said she reacheth forth her hands; and if she had more than two no doubt she would reach them all forth to the poor.—Jermin.
Pro_31:22. It is precisely such a woman who should wear such garments. The silk hangs all the more gracefully on her person that it was wound and spun by her own hands … This matron is not limited to silk and purple; strength and honour are her clothing too. She may safely wear elegant garments, who in character and bearing is elegant without their aid. If honour be your clothing, the suit will last a life-time, but if clothing be your honour, it will soon be worn threadbare.—Arnot.
Pro_31:26. There be many false keys which open the mouths of many, as rashness, and choler, and pride, and folly, and the like. But there is one right key, and that is wisdom. That it is which makes a virtuous woman courteous to all, a flatterer to none, a tale-bearer to none: that it is which maketh her to be familiar with a few, to be just and true with every one: that it is which maketh her respectful to her husband, lovingly grave to her children, awfully grave to her servants; dutiful to her superiors, affable with her equals, friendly to her neighbours, and not disdainful to her inferiors: that it is which maketh her slow to speak, quiet in speaking, profitable by speaking.—Jermin.
Pro_31:29. By the benefit of a better nature, or civil education, or for the praise of men, or for a quiet life, sure it is that all unsanctified women, though never so well qualified, have failed, both quoad fontem, et quoad finem, for want of faith for the principle, and God’s glory for the aim of their virtuous actions. And, therefore, though they may be praiseworthy, yet they are far short of this gracious matron.… “Better is pale gold than glittering copper.” (Bernard.) Say the world what it will, a drachm of holiness is worth a pound of good nature.—Trapp.
Pro_31:30-31. The lessons end where they began. Obedience is traced up to faith.… As we traverse the various phases of her character, we seem to be making our way over a well-watered and fruitful region, until we reach at last the fountain of its fertility.… Near the base of a mountain range, early in the morning of the day and the spring of the year, you may have seen, in your solitary walk, a pillar of cloud, pure and white, rising from the earth to heaven. In the calm air its slender stem rises straight like a tree, and like a tree spreads out its lofty summit. Like an angel tree in white, and not like an earthly thing, it stands before you. You approach the spot and discover the cause of the vision. A well of water from warm depths bursts through the surface there, and this is the morning incense which it sends right upward to the throne. But the water is not all thus exhaled. A pure stream flows over the well’s rocky edge, and trickles along the surface, a river in miniature, marked on both sides by verdure, while the barrenness of winter lies on the other portions of the field.… Such are the two outgoings of a believer’s life. Upward rises the soul in direct devotion; but not the less on that account does the life flow out along the surface of the world, leaving its mark in blessings behind it wherever it goes. You caught the spring by surprise at dawn, and saw incense ascending. At mid-day, when the sun was up, it rose unseen.… Thus is it in the experience of living Christians in the world.… The upright pillar is seldom visible, but the horizontal stream is seen and felt to be a refreshment to all within its reach.—Arnot.

Proverbs 31:1
The words of king Lemuel, the prophecy that his mother taught him.
The words of king Lemuel
I. The first thing that strikes us here is the mother. “The prophecy which his mother taught him.”

1. A mother’s anxiety. What shall he be? Better not to be, than to turn out a bad man. Seekest thou great things for the little one by thy side? Seek them not; better is it to be good than to be great; to be obscure in holiness rather than to be conspicuous in sin.
2. This is a pious mother. “The son of my vows.” It is a great thing to be the child of a good mother. We do not know the name of this mother—her son’s nature we know. What eminent sons have ascribed all their distinction to their mother; but she is out of sight. He attains to fame; she is still unknown.
   II. The mother taught her son things pertaining to character. Men cannot command circumstances or facts, but they can preserve principles. Principles are like the piles on which you build bridges, or on which you construct railways over morasses and swamps. Principles are the piles of life. Unshaken convictions and principles are only found in profound minds. King Lemuel’s mother left, as she might safely do, the technicalities of instruction to others; she looked after character; she laid the foundation strong in goodness. Women teach goodness better than men. There is the right power of woman. When the counsels of good mothers have been disregarded, how often those mothers have been avenged!
   III. The prophecies which his mother taught him. The words of Lemuel’s mother are living still. In youth we love and are loved so quickly. Then love is pure—more of the heart and less of the senses, which all true love is. In noble natures, the purer the heart, the more it is purified by the love of God. Youth is the time for the choice between God and good, and Satan and evil. “Be sober,” said this mother. “Do not excite the body, lest the body should rise against the soul and dethrone her.” “My soul,” said John Foster, “shall either be mistress in my body, or shall quit it.” Never were young men in more danger than now.
3. Young men waste time. The wise man must “separate himself.” Ill habits gather by obscure degrees.
4. Young men fail in high principle. You see how everything goes down before things of money value. It is hard to reckon things by another than a money value. All fast living means low thinking, or nothing at all. These are the men who see nothing in religion, because they know nothing about it. Our sanctification must be wrought out where we are, not where we are not. Life is serious and earnest, but let us not despair over its failures, even though they abide with us to the close. “He that walketh with wise men shall be wise.” Walk with them in their books, in solitude, in meditation, and join their company at last. (E. Paxton Hood.)

The counsels of a noble mother to her son
The identity of this man Lemuel is lost in the mist of ages. A motherly ministry is the tenderest, the strongest, most influential of all the Divine ministers of the world, but when the ministry is the expression of a genuinely religious nature, and specially inspired by heaven, its character is more elevated, and its influence more beneficent and lasting. The counsel of this mother involves two things.
I. An earnest interdict. With what earnestness does she break forth! Her motherly heart seems all aflame! Her vehement intuition is against animal indulgence in its two great forms, debauchery and intemperance; against inordinate gratification of the passions and the appetites. The reign of animalism is a reign that manacles, enfeebles, and damns the soul. Lust blunts the moral sense, pollutes the memory, defiles the imagination, sends a withering influence through all the faculties of the moral man.
II. An earnest injunction. She enjoins social compassion. Some think in the phrase “ready to perish” there is an allusion to the practice of administering a potion of strong mixed wine to criminals, for the purpose of deadening their sensibility to suffering. But there are ordinary cases of suffering and distress where wine might be administered with salutary effect. What this mother inculcates is compassion to the poor. It is the duty and honour of kings to espouse the cause of the distressed. This mother enjoins not only compassion, but also justice. She is a model mother. (David Thomas D.D.)

Proverbs 31:8
Open thy mouth for the dumb in the cause of all such as are appointed to destruction.
The sin of cruelty to the brute creation
There is no necessary reference in this verse to the inferior animals. We use it merely for our accommodation. That there is such cruelty requires neither proof nor argument. What persuasions should urge to guard against this cruelty in every form?

1. The affecting consideration that the lower animals have not the power of expressing and complaining of their wrongs.
2. Their subserviency to the comfort and happiness of man.
3. They are the objects of God’s peculiar and providential care.
4. Cruelty to animals is utterly inconsistent with the spirit and law of Christianity. (David Runciman, M.A.)

Job’s example
Job was an excellent pattern to all princes. He was eyes to the blind, and feet to the lame, and a father to the poor, and no doubt he was a mouth also to the dumb. Such a prince the mother of Lemuel wishes her son to be. She exhorts him to do justice and judgment to all his people, but to regard with peculiar tenderness those unfortunate men that were in danger of losing their estates and lives by reason of accusations brought against them. If they were unable, through ignorance, or awkwardness, or fear, to plead their own cause, she would have him to be their advocate, and to plead everything that truth and equity would allow on their behalf. But charity to the poor, and clemency to the accused, must not interfere with the due administration of justice. It is the business of princes, in the administration of justice, to see that the poor do not suffer. (George Lawson, D.D.)

Proverbs 31:10-27
Who can find a virtuous woman? for her price is far above rubies..
The prophecy of Lemuel’s mother
There was never yet a woman who did not wish to have some part in the choice of her son’s wife; and the mother of king Lemuel was no exception to the rule. She knew the kind of woman that would make him happy, and she contrived, by some means, to instil the knowledge into the heart of her son. It is a fact, which should ever be before the minds of mothers, that their sons are naturally disposed to love and revere them. This should make all mothers walk warily, and lead them to the source of every good, so that, having sat at the Master’s feet and learned of Him, they may go back to their children with His Spirit shining through their eyes, and guiding alike their thoughts, emotions, and actions. The question with which this panegyric begins is rather a startling one. “Who can find a virtuous woman?” Were good women scarce then? and are they rare now? Devoted women, unselfish women, domesticated women, are not too easily discovered. Where a woman’s heart is true, and her hands are gentle, where her voice is kind and her eyes far-seeing, where she lives not to herself nor to the world, but to the little circle whose happiness she makes, or to the God who has chosen her lot, there is the virtuous woman of whom the wise man spoke. Nothing so damps the ardour and joy of a man or his children as an incompetent, faulty woman at the head of the household; and nothing can be a greater source of strength than the woman who gives an impulse to all that is good and right, and checks the evil by a significant look or a softly-spoken word. Good women are wanted everywhere. (A Woman’s Sermon to Women.)

Woman’s work
The figures of women which pass across the pages of the Old Testament have so much nobility and so much character that even the slight sketches of them in the Bible have always impressed the imagination, and awakened the art of mankind. There is that in the New Testament woman which, in the past, has lifted womanhood into the worship of the world, and in the present has been the foundation of all that has been given to her, and of all that she has won for herself. In this chapter is the image of the perfect wife, done in poetry. The woman here has the attributes of wisdom, for strength and honour clothe her, and her future is secured by it. Her common speech is full of it, and the wisdom of speech is love. So wise is she that trust is safe in her. Her wisdom wins love for her; her children bless her, and her husband praises her. She is the active manager of business as well as of the household. She has her own prosperity, her own work in life; and her charities, which are many, are her own. This is the Jewish ideal of womanhood, yet the Jew of the Old Testament fails to find any ideal for womanhood beyond wifehood and motherhood. Only portions of this belong to the notions which women have in England of wifehood and home. Each class of society—according to the amount of money it can allot to the household—has its own separate ideal of the function of wives and mothers. In every case loveliness and loving-kindness and wisdom and the making of the beautiful, and the adornment of life should be by women combined with work. There is an inexhaustible capacity in women for this twofold life, and for complete success in it; but the idea of it is not as yet justly conceived, and there is no steady education for it. A thousand prejudices stand in the way of such a conception, and of the individual and free effort that it needs. The working class girls find their work so heavy and so long, that they have not strength of body or leisure of soul to learn what belongs to wifehood and motherhood, There is scarcely any class so neglected, so overworked, so put upon by others, so worn out before they are thirty years old. But there are thousands of women who can never marry and never have a home. If they cannot be mothers, let them have the means to be eager, living, and active women, able to work for one another, and for the world; able to invent new work and new spheres of work, fitted for womanhood’s special aims and powers, and for the advance of the cause of humanity. This earth should be a fitting place and home for humanity. It is not that now, and one of the reasons, and it may be the most important of them all, is the imprisonment of the energy of womanhood, both by men and by themselves, in a narrow individualism. (
Stopford A. Brooke, LL.D.)

The model woman
The chief points commended in the description may be impressed if we deal with woman’s love, work, care, charity, speech, and praise.
I. Her love. Shown not in professions and demonstration of affection merely, but in trying to occupy faithfully her place. It is far better to show love than merely to speak it. So God wants to see our love to Him in its signs.
II. Her work. Kinds of work for women differ according to their condition in society; but every woman should have her work. A woman’s work is first the feeding and tending of her household; beyond this she may be able to work so as to earn. Show how much there is that young women can do towards a living in these days. All should try to be independent.
III. Her care. In the ruling of her household; finding for each member work, food, and appropriate clothing. Watching that nothing is either wasted or lost, and everything made the best of.
IV. Her charity. Caring for the poor, and distributing of her abundance to them. How important, as an example to the children, is a generous, charitable mother!
V. Her speech. Always prudent and kindly. Never gossiping, never slandering, never hasty or passionate. Ever firm but gentle. See how often otherwise good characters are spoiled by the unbridled tongue.
VI. Her praise.. It comes from her husband, from her children, and even from her God. “Supreme love to God, which is religion, is that which generates, animates, and adorns all other virtues of character.” (Robert Tuck, B.A.)

The worth and work of woman
By a virtuous woman is meant one who is characterised by a number of positive virtues and excellences, and chiefly by piety, or the fear and love of God. Illustrate this subject by the life of “Carmen Sylva,” Queen of Roumania.
I. The worth of woman. “Far above rubies.” Let a man ask himself what would be the worth to his heart, to his home, to his children, to society, of such a woman as is described here—the ideal woman of God’s Word, the woman that every woman would be if she only feared God, loved His Word, imbibed His Spirit, and moulded her character upon His most blessed teachings.

1. Consider the worth of such a woman as a daughter. This is the first relationship in life woman is called to fulfil. Who can estimate her worth to her parents, or to her brothers and sisters? She is not wilful, headstrong, passionate, selfish; but humble, respectful, dutiful, affectionate. The foundation of true womanly worth is piety, the fear and love of God. Without true religion the character has no basis. Where that is found we may expect all the virtues to flourish into beauty.
2. The worth of such a woman as a wife. Here is an elaborate description of her housewifely care and prudence, and industry, and economy, and the blessed effects of all this on the happiness of her husband’s heart and home, and on his character, reputation, and prosperity. Oh, that young men would look for piety in their wives! Nothing like that to govern their tongues, and to sweeten their tempers, and to make them amiable, pure, and true.
   II. The work of woman. Home is her sphere, and her work is to make home happy. Some women think their work is to reform and regenerate the world. So it is, but the proper sphere for their reforming work is not in the publicities of the world, but in the privacies of the home, in their little children’s nurseries, and by the side of the domestic hearth. I hold the worth of unmarried women in high esteem. They are of the greatest value to society, and especially to the Church of God. No single woman need pine in ennui for want of useful occupation. (Richard Glarer.)

Far above rubies
The Bible, which is the great reservoir of the rights of man is also the storehouse of the rights of woman. Woman’s Magna Charta is the Word of God. It teaches us to honour woman; it warns every man that if he degrades woman he degrades himself, and that everywhere man rises as he lifts woman up. This text is a woman’s estimate of what woman should be. All the parts that women have contributed to the Bible are poems; this is no exception.
I. The domestic qualities of woman. The question of the text is indeed a warning that the kind of woman about to be described is a model not always attained. It is not every woman whose price is “far above rubies.” In ancient times the women made the garments which their husbands wore. We call the unmarried woman a “spinster”; and the word wife means a “weaver.” It is the woman who keeps the house together. This is the description which a woman gives of a woman’s domestic qualities. She must be wife, she must be lady, she must be housekeeper.
II. The personal qualities of the model woman. It is said that she is strong. As far as her strength is the result of careful and conscientious attention to the laws of health, it deserves to be described as a virtue, and a virtue that ought to be cultivated. If the future race of men is to be strong, the present race of women must first he strong. Then she is industrious. She not only saves the money others have entrusted her with, and uses it well, but she uses her own energy until she sells her own merchandise, and her industry increases her possessions till they become such that the watch-lamp has to be lighted that at night they may be secure. Strong and industrious, she could afford to be generous. But though she is generous, she is provident. She is also elegant, a lover of beauty Ruskin says, “A woman’s first duty is to please, and a woman who does not please has missed her end in life.” She is beautiful in her speech. She should take an interest in everything that interests every man in the house. She is kind, but orderly. She keeps discipline.
III. Look at her reward. “Her husband praiseth her.” “Her children call her blessed.” The sweetest, daintiest, purest blossoms of a woman’s heart will only flourish when she is praised by him she loves best. This is the true reward of the true woman. Her character is the secret of her power and her reward. (W. J. Woods, B.A.)

A virtuous woman

1. The person inquired after. A virtuous woman is a woman of strength. Though the weaker vessel, yet made strong by wisdom and grace and the fear of God. 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 helpmeet for a man. A woman of resolution.
2. The difficulty of meeting such an one. Good women are very scarce, and many that seem to be so do not prove so.
3. The unspeakable value of such an one, and the value which he that hath 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. (Matthew Henry.)

Religion for every day—Our wives
To the young womanhood it may be said—Your capability to fulfil the offices of womanhood will be proportioned to your worth of character, and to the use you have made, or are prepared to make, of your opportunities. Earnestness of life is the only passport to satisfaction in life.
I. As a wife, realise your individual responsibility. The husband is the head of the household; but a wife’s position does not imply inferiority. She is her husband’s companion in life and for life, to be regarded by him as his equal. The husband is the bread-winner, the wife is the bread-keeper and distributor. In all the affairs of domestic life the wife should maintain her position and influence. She should insure her authority by proving her ability to do what the office of a wife demands. Never for a moment permit your husband to feel that he may not trust the concerns of home to your care. Act in such a way that instinctively he will know his property, his honour, his happiness, are safe in your hands.
II. Cultivate all womanly excellences. Strengthen and enlarge the best side of life, by developing everything in you that is good. There are certain virtues essential to the ideal wife. Be thoughtful. Be industrious. Be restful. Be loving. A sublime self-forgetfulness lies at the bottom of every noble life, and of every great service wrought for human good. Homely and commonplace as this ideal may seem, it will demand all your resources. What has been urged cannot be attained without time, judgment, care, patience, and the constant aid of Divine grace in adaptation. (George Bainton.)

A noble woman’s picture of true womanhood
I. Mark her conduct as a wife. Here is inviolable faithfulness. The husband trusts her character and her management. Here is practical affection. Genuine wifely love seeks the good of her husband, is constant as nature. Here is elevating influence. Her words have inspired her husband with honourable ambitions, and her diligence and frugality have contributed the means by which to reach his lofty aims. Here is merit acknowledged. There are men who are incapable of appreciating the character or reciprocating the love of a noble wife. Blessed is the man who has found s wife approaching this ideal!
II. Her management as a mistress. Notice her industry. Diligence in useful pursuits should be the grand lesson in all female education.
III. Her blessedness as a mother. In the spirit, the character, and the lives of her children she meets with an ample reward for all her self-denying efforts to make them good and happy. Her children’s lives are a grateful acknowledgment of all her kindness, and in their spirit and conversation she reaps a rich harvest of delight.
IV. Her generosity as a neighbour. Her sympathies are not confined to the domestic sphere. They overflow the boundary of family life—they go forth into the neighbourhood.
V. Her excellence as an individual. She was vigorous in body; elegant in her dress; dignified and cheerful in her bearing; devout and honoured in her religion. Religion was the spirit of her character, the germ from which grew all the fruits of her noble life. (Homilist.)

The virtuous woman as a wife
She is a wife. The modern conception of a woman as an independent person, standing alone, engaged in her own business or profession, and complete in her isolated life, is not to be looked for in the Book of Proverbs. It is the creation of accidental circumstances. However necessary it may be in a country where the women are largely in excess of the men, it cannot be regarded as final or satisfactory. In the beginning it was not so, neither will it be so in the end. If men and women are to abide in strength and to develop the many sides of their nature, they must be united. It is not good for man to be alone; nor is it good for woman to be alone. There are some passages in the New Testament which seem to invalidate this truth. The advocates of celibacy appeal to the example of Christ and to the express words of St. Paul. But the New Testament, as our Lord Himself expressly declares, does not abrogate the eternal law which was from the beginning. And if He Himself abstained from marriage, and if St. Paul seems to approve of such an abstention, we must seek for the explanation in certain exceptional and temporary circumstances; for it is precisely to Christ Himself in the first instance, and to His great apostle in the second, that we owe our loftiest and grandest conceptions of marriage. There was no room for a personal marriage in the life of Him who was to be the Bridegroom of His Church; and St. Paul distinctly implies that the pressing troubles and anxieties of his own life, and the constant wearing labours which were required of the Gentile apostle, formed the reason why it was better for him, and for such as he, to remain single. At any rate the virtuous woman of the Proverbs is a wife; and the first thing to observe is the part she plays in relation to her husband. She is his stay and confidence. (R. F. Horton, D.D.)

The excellent woman
In this final chapter of Proverbs we have celebrated in poetic numbers the wife and mother in practical life. Each age has its own ideal. Study this ideal in outline and in detail. Strength, energy, activity, is here the main thought. Foresight, industry, and business capacity are desired. A virtuous woman is a woman with virtue; that is vim, strength. The virtuous woman is virile without being masculine. The virtuous woman, whose price is above rubies, is, like the ideal man, to walk after the law of God in every footstep of life, as well as in every lengthened path of continued duty. Love to God creates a holy ambition. It spurs her on to be what Jehovah intended our first mother to be—a true helpmeet. Full of the detail of daily industry and household management, she is yet far-sighted. Methodical, wise-hearted, kindly in discipline, her household moves like the order of the heavenly bodies. Woman’s strength may be in her tongue, even more than in her arms and hands. This edged tool, growing sharper by constant use, must be consecrated, else it will kill more than cure. The secret and spring of such a character as that of the virtuous woman is the fear of the Lord. This fear—reverence mingled with love—is a well-spring of life. Watered by this stream, all fair flowers of grace, and fruits of character grow. (W. E. Griffis.)

The excellent woman
Three things concerning woman as she is portrayed in the Proverbs.

1. Her power both for good and evil is emphasised. She is recognised as important in the social structure.
2. Her position, as portrayed here, gives us a high estimate of the life of the Jews as a nation. You can always tell a nation’s character from the character of its women.
3. The Jewish woman was a wife and mother. She took the place God made for her, and filled it excellently; and in that for any one in any place lies the highest success in life.
   I. The virtue most dealt with here is industry. Look at this model woman, accepting with a cheerful and masterly mind the place God has given her, bound to do her best to satisfy its conditions, and so destined to genuine content. To work is God’s intention for us, and if we have any thought of wishing to live for Him, work will not be to us an episode so disagreeable that we are to escape from it as soon as possible, but rather that for which we are made and that in which we ought to be most at home.
   II. The model woman is efficient in the management of her household. The word “virtuous” refers not so much to purity as to adaptation to the place where God has put her. The meaning is, “Who can find a capable woman?” Her capability is shown in her addressing herself in strength to the exigencies of her place. It requires wisdom to do anything well. The ideal woman uses her good sense to advantage in the management of the home. Nothing is more worthy of one’s most acute thought than the inconspicuous duties of the home.
   III. This ideal woman is full of enterprise. There is something very homely and natural in this portrait of the thrifty housewife turning an honest penny when occasion offers. This is the overflow of her exuberant interest in the prosperity of her household. Her business enterprise is not a sign of her seeking new interests outside of the home, but on the contrary a sign of her greater devotion to it. Home over everything, everything for the home, is her idea.
   IV. The ideal woman is sympathetic. She does not forget the poor. Her vigorous mind does not make her a hard, calculating person of business. She is still a woman, full of sympathy for the unfortunate, ready to help the unsuccessful. Back of the calculating mind lies the warm, throbbing heart, thrilled with the highest emotions.
   V. The ideal woman is wise of speech. She is the counsellor of the household, giving good advice and teaching them that kindness which is life’s truest wisdom. The easy running of home affairs makes a great difference in the happiness of every one. Home is where the character of the children is being formed. The widest empire does not offer a more dignified throne for the exercise of high wisdom than the mother’s seat in the home. The results of such a good woman’s life are visible. She has a happy husband. She has appreciative children. She has a good name. May God give to many a girlish heart a new dream—not of fair, but of good women, that shall reproduce itself in a strong, gentle, wise life. (D. J. Burrell.)

A helpful wife
Writing of the greatness of Mr. D. L. Moody, Professor Drummond says: “If you were to ask Mr. Moody—which it would never occur to you to do—what, apart from the inspirations of his personal faith, was the secret of his success, of his happiness and usefulness in life, he would assuredly answer, ‘Mrs. Moody.’”
An industrious wife
Mrs. Henry Clay, the wife of the celebrated American statesman, during her husband’s long and frequent absences from home at the seat of government, used to take the reins into her own hands at the farm. She made a practical study of agriculture, oversaw the overseer, and became an oracle among the farmers of the neighbourhood. Preparatory to Mr. Clay’s departure from home, she invariably received from him a handsome cheque, which she as regularly restored to him upon his return, with the laconic remark that she found no use for it! (J. B. F. Tinling.)

A good wife
A good story is told of the famous plaid, without which Blackie was rarely seen. One day, at Dr. Donald Macleod’s house, he said, “When I was a poor man, and my wife and I had our difficulties, she one day drew my attention to the threadbare character of my coat, and asked me to order a new one. I told her I could not afford it just then, when she went, like a noble woman, and put her own plaid shawl on my shoulders, and I have worn a plaid ever since in memory of her loving deed!” (Memoir of J. Stuart Blackie.)

And worketh willingly with her hands.
Beautiful hands
As a young friend was standing with us noticing the pedestrians on the sidewalk, a very stylish young lady passed us. “What beautiful hands Miss—has!” exclaimed our friend. “What makes them beautiful?” “Why, they are small, white, soft, and exquisitely shaped.” “Is that all that constitutes the beauty of the hand? Is not something more to be included in your catalogue of beauty?” “What more would you have?” “Are they charitable hands? Have they ever fed the poor? Have they ever carried the necessities of life to the widow and the orphan? Has their soft touch ever smoothed the irritation of sickness and the agonies of pain? Axe they useful hands? Have they been taught that the world is not a playground, or a theatre of display, or a mere lounging-place? Do those delicate hands ever labour? Are they ever employed about the domestic duties of life? Are they modest hands? Will they perform their charities or their duties without vanity? Or do they pander to the pride of their owner by their delicacy and beauty? Are they humble hands? Will their owner extend them to grasp the hand of that old schoolfellow who now must earn her living by her labour? Are they holy hands? Are they ever clasped in prayer or elevated in praise?” (Christian Treasury.)

She layeth her hands to the spindle.—
Homely attainments
There is a trite but apposite moral in the anecdote told of James I on having a girl presented to him who was represented as an English prodigy because she was deeply learned. The person who introduced her boasted of her proficiency in ancient languages. “I can assure your Majesty,” said he, “that she can both speak and write Latin, Greek, and Hebrew.” “These are rare attainments for a damsel,” said James; “but pray tell me, can she spin?”
She maketh herself coverings of tapestry.—
Needlework
Whenever (said Dr. Johnson), whenever chance brings within my observation a knot of young ladies busy at their needles, I consider myself as in the school of virtue; and though I have no extraordinary skill in plain work or embroidery, I look upon their operations with as much satisfaction as their governess, because I regard them as providing a security against the most dangerous insnarers of the soul, by enabling them to exclude idleness from their solitary moments, and, with idleness, her attendant train of passions, fancies, chimeras, fears, sorrows, and desires.
She openeth her mouth with wisdom; and in her tongue is the law of kindness.—
The nobility of womanhood

1. Tact is evidently the characteristic of one who “openeth her mouth with wisdom.” She is not one whose garrulity proves the truth of the proverb, “In the multitude of words there wanteth not sin,” for she has sufficient sense of the seriousness of life to avoid utterances which are idle and thoughtless. Her words are the dictates of that wisdom, the beginning of which is the fear of the Lord. Nor does she merely speak wise words, but, with true wisdom, she recognises that “there is a time to speak and a time to be silent,” so that her reproofs and encouragements live long in grateful memories.
2. But authority is quite as important as tact, and this is characteristic of one who has a “law” in her lips. Suppleness in management is of little value unless there be strength behind it. God never meant that women should be always yielding to other people’s opinions, or that they should be swayed hither and thither by every passing breeze of emotion. As much as men they need firmness, the royal power of rule, for in the home, in the sick-room, and in the class they have a veritable kingdom in which to exercise authority for God.
3. It must not be forgotten, however, that the authority here spoken of is the law of kindness. Such, in the highest sense, is the authority of Christ over His people. The noblest rule requires, not the display of force, nor the terrors of foolish threats, nor the countermining of a suspicious nature, but the law of kindness, which is obeyed because it evidently springs from love and is enforced by love. Gentlest influences are by no means the feeblest. The spring crocus can be crushed by a stone, but, unlike it, the crocus can push its way up through the stiff, hard soil, until it basks in the sunshine. The light of the sun does not make noise enough to disturb an insect’s sleep, but it can waken a whole world to duty. Those who have been able to win or to retain the affection and trust of others exercise a power which angels might desire. (A. Rowland, LL.B.)

A soothing voice
Yes, we agree with that old poet who said that a low, soft voice was an excellent thing in woman. Indeed, we feel inclined to go much further than he has on the subject, and call it one of her crowning charms. How often the spell of beauty is rudely broken by coarse, loud talking! How often you are irresistibly drawn to a plain, unassuming woman whose soft, silvery tone renders her positively attractive. In the social circle how pleasant it is to hear a woman talk in that low key which always characterises the true lady. In the sanctuary of home, how such a voice soothes the fretful child and cheers the weary husband! (C. Lamb.)

Proverbs 31:28
Her children arise up, and call her blessed.
The children’s praise
This is part of the just debt owing to the virtuous woman. It is enough to make virtuous people happy that they are blessed of God. Yet this is thrown in as the reward of virtue, that among men also ordinarily it hath its praise. The praise that attends the virtuous woman comes from her own children.

1. It is a great comfort to those who are good themselves to see their children rising up. Here rising up means, stir up themselves to pursue the same course as their good mother.
2. The children of the virtuous woman call her blessed. It is her honour that she shall be praised by them that are best acquainted with her and most indebted to her.
   I. The character of those parents to whom honour is due from their children.
3. Those that are truly wise deserve praise.
4. Those that are truly kind.
5. Those that are industrious and careful.
6. Those that are charitable.
7. Those that are virtuous; that is, sober and temperate, just and righteous in their conversation, exemplary in integrity and uprightness.
8. Those that are pious and religious towards God.
   II. The duty of children in discharging their debt to their parents.
9. Maintain a grateful remembrance, and, on occasion, make honourable mention of our godly parents.
10. Give thanks to God for them.
11. We ought to be very sensible of our loss when such parents are removed from us. (Philip Henry, M.A.)

The blessing of the pious mother
The family is the profoundest and most sacred of all our social relationships. It is a type of spiritual relationships, and a means of realising them. In this delineation of the excellent woman the influence of the mother is more especially recognised. The distinctive honour of the pious mother is that she receives the benediction of her own children. They do her honour, speak of her with reverence and love and blessing. What must a mother be in order to inherit such benediction of her children? Notice her prudent regulation of the affairs of her household; her kindness, gentleness, and benignity; her piety. The religiousness that influences a child is the religiousness of common life, the religiousness that is the life that imbues all things with its feeling and sanctifies all things with its presence. Urge upon young women the present cultivation of such a character as will make them wise and holy mothers. (Henry Allon, D.D.)

Gratitude for a good mother
Mrs. Susannah Wesley was a model mother. The wife of a country curate, she brought up her large family so well that all Christendom has cause to bless her name. At her death her children gathered around her bed and sang a hymn of praise in gratitude to God for such a mother. She is called the “Mother of Methodism,” so much did her famous sons John and Charles Wesley owe to her influence and training. General Garfield said that his was a model mother. When young and headstrong he obtained work on a canal boat against her wishes. One dark night, when alone on the boat, he fell overboard. It was in a lock, where the water was deepest. He could not swim, and was sinking when his hand touched a rope hanging over the side, apparently by accident. He climbed on deck and found that the rope was only held by the slightest twist round a block. He felt it was God’s hand which had saved him, and resolved to start for home at once. He found his mother and described his miraculous escape. “What hour was it?” she asked. He told her, and she said, “At that very moment I was praying for you, my son, that God would protect and bless you.” And in after-life Garfield used to say, “I owe everything to my mother.”
Her husband also, and he praiseth her.
Gratitude for a good wife
The Earl of Beaconsfield said, “Every step in my life to honour and success I owe to my good and faithful wife.” President Lincoln, on receiving a presentation, said, “I will hand this to the lady who, by her counsel and help, has made it possible in anywise for me to serve my country.” A working man at a great meeting said recently, “My wife was a good woman before her conversion, but now she is worth her weight in diamonds.” When Jonathan Edwards was discharged from his appointment he came home in despair. But his wife smiled bravely and said, “My dear, you have often longed for leisure to write your book, and now it has come. I have lighted a fire in your room, and set the table with pens and paper.” He was so cheered that he set to work at once, and wrote the book that made him famous. (S. M. Evans.)

A wife praised by her husband
The late Robert Moffat had a wife of rare excellence. For more than fifty years she shared his toils in South Africa. The Secretary of the London Missionary Society says, “After their return from Africa, while talking over their labours at the Mission House, Mrs. Moffat said, ‘Robert affirms that I do not hinder him in his work.’ ‘No, indeed,’ replied Dr. Moffat, ‘but I can affirm that she has often sent me out to missionary work for months together, and in my absence has managed the station better than I could have done myself.’ Her husband’s first exclamation on finding her gone was, ‘For forty-three years I have had her to pray for me.’”

Proverbs 31:29
Many daughters have done virtuously, but thou excellest them all.
To daughters
The world has dealt severely with woman. It has always been too fashionable to distort her character, and with cruel cowardice cast on her the entire blame for all the ills humanity endures. Long ago it was declared that “if the world were only free from women, men would not be without the converse of the gods.” Even Chrysostom pronounced woman to be “a necessary evil, a national temptation, a desirable calamity, a domestic peril, a deadly fascination, and a painted ill.” There is still an Italian proverb to the effect, “If a woman were as little as she is good, a pea’s pod would make her a gown and a hood.” Similarly the Germans say, “There are only two good women in the world—one of them is dead, and the other is not found.” So Englishmen sometimes say, “If there is any mischief you may rest sure that a woman has to do with it.” It cannot be denied that the devil employed woman to accomplish the ruin of the race; that by her he disturbed Abraham’s home and heart, cast innocent Joseph into prison, robbed Samson of his strength, brought life-long trouble upon David, seduced Solomon into idolatry, caused John the Baptist to be beheaded, and drove Paul and Barnabas from Antioch. But let us go over to the other side, and deal fairly with woman. Whilst we hear the harsh voices of men shamefully reviling our Saviour we cannot discover an instance of a woman insulting or injuring the God man. Whilst men—even the favoured disciples—forsook Christ and fled, women responded readily to the loving appeals of Jesus, clung constantly to His person, ministered self-denyingly to His needs, and watched patiently and persistently at His cross. Remember that “many daughters have done virtuously.” It is not a few who stand before us for our admiration and gratitude. It is a glorious galaxy of pure-minded, consecrated women to whom the Church and the world are, and ever will be, indebted. And, further, recollect that they became what they were, and accomplished what they did, by personal effort. They strove to excel. They reasoned thus: “The thing is right, reasonable, desirable; circumstances demand that it should be done; therefore, with all my heart I will do it or fail in the effort.” Hence the words of the wise man. “Many daughters have done virtuously, but thou excellest them all.” The words seem to picture before us a racecourse with women runners—the goal, perfect virtue; the course, three-score years and ten; the umpire, God; the spectators, men and angels. We see the maiden entering the lists before she reaches her teens. Young, innocent, inexperienced, and trustful, she begins the race; we watch her pressing on through youth, adolescence, and old age. Now surpassing some who started with her, then being surpassed by some who began long after her; now level, abreast of scores of equals, then outdistancing her compeers. To-day passing one barrier of temptation, and to-morrow scoring another victory. Not stopping for some fading allurements as Atalanta did, but adding one excellency to another until it is said of her: “Many daughters have run well, but thou hast outrun them all; many daughters have done virtuously, but thou..excellest them all.” Young women, I ask you each to enter on this holy competition. Let me say, then, that you should cultivate affection for, and obedience to, your parents. We have known cases in which daughters have been callously absorbed in thoughts of themselves whilst all sympathy for the anxious and ageing mother has been wanting—where the young woman has deemed it beneath her to help a hard-toiling parent. I beseech you to remember that next to God you cannot love too deeply and lastingly those who have so sympathetically watched over and waited upon you. Never suffer either parents or friends to have cause for pronouncing you idle or indifferent to home claims. Be as careful what books you read as you are with what persons you associate. Above all, acquaint yourself with the Scriptures. And do not be ashamed to have it known that you pray. It is a lofty honour to commune with the Infinite Father. (
J. H. Hitchens, D.D.)

Proverbs 31:30
A woman that feareth the Lord, she shall be praised.
A woman worthy of praise
This text recognises the fact that a woman seeks admiration. She loves to be praised. What is so natural and universal cannot be wrong. Generally speaking, a woman who has lost the desire of praise is a lost woman. Her self-respect has gone, and she has parted with her strongest motive to strive after personal excellence. A. woman wins her way and strengthens her influence by the admiration she commands and the affection she inspires. Praise is more necessary to the right growth and happy development of human character than is commonly supposed. We do each other a moral wrong by withholding it when deserved. The desire to be commended may be thought an unworthy and selfish motive. It is unworthy when the heart is satisfied with the praise of foolish people. Very important it is whose praise we seek. All dishonest gains are bad. To claim commendation when we are conscious of not deserving it, or even to accept it without protest, is mean and destructive of personal integrity. To seek the honour that cometh from God, to deserve well of the good, can only spring from sympathy with goodness. The text glances at means of winning admiration which you must not rely on. “Favour is deceitful, and beauty is vain.” The praise these will bring you is not worth coveting. Beauty of form and feature is almost always a snare when it is not an index to beauty of soul. A woman should not place her worth in these outward advantages. She is to aim at a higher beauty, to seek to be beautiful in the eyes of Him “who seeth not as man seeth.” Three things should guide you in dress—truth, order, and harmony. You violate the rule of truth if you ever dress so as to be mistaken for what you are not. You should never purchase what will have an ill look when it is shabby. If you do you violate the law of order. You offend against the law of harmony if what you have on excites remark. A woman is dressed harmoniously when her dress seems part of herself. As the world is, marriage is the goal of a woman’s existence. Marriage makes or mars a woman. Girls whose chief talk is about young men merit severe reprobation. On this matter good advice may be summed up under three heads: Think little. Talk less. Do nothing. It will be time enough for you to think what your chances are and whom you will marry when the question comes before you in a practical form. This advice is based upon sound reasons and justified by manifold experiences. Piety is the bond of feminine virtues, the crown of womanly graces. A cold theology of intellectual ideas will never satisfy you. The religion that will command your devotion and obedience must offer a living person to your faith and loyal affection. The gospel offers you the Lord Jesus. Translate the description of fidelity, kindness, industry, and prudence given in this chapter into the language of to-day. Picture to yourselves this model of womanly excellence set in the duties and circumstances of your own lives, and then aim to be like her, for such will be the woman that feareth the Lord, and whom He will deem worthy of praise. (E. W. Shalders, B.A.)

Woman’s praises and virtues
I. Her virtues (Pro_31:11-27). Her conjugal fidelity; her kindness and constancy of affection; her housewifery and diligence; her thrift and management; her industry and assiduity; her charity and liberality; her providence and forecast; her magnificence in furniture and apparel; her reputation in public; her traffic and trade abroad; her discretion and obligingness in discourse; her care of home and good government of her family.
II. Her praise. At home; in public; through the whole country where she lives. Prove virtue to be the only praiseworthy thing. Favour and beauty are frail, and subject to decay in their nature and in the opinions of men. They are things that may be counterfeited and put on. They prove too frequently occasions of evil and incentives to sensuality. The good woman prizes favour and beauty under three conditions. Not so as ambitiously to seek them or fondly to vaunt them. Not so as to rely on them as solid goods. Not so as to misemploy them, but to guide them with virtue and discretion. Praise is sure to come to the woman that “feareth the Lord.” The woman has equal rights with man. A virtuous woman may mean a stout, valiant woman; or a busy, industrious woman; or a woman of wealth and riches; or a discreet woman. In its principle, this “fear” is a reverential fear. In its operations, like the warp, it runs through the whole web of all her duties. Such a woman shall be praised. (Adam Littleton, D.D.)

Beauty and goodness
I. The approbation to be desired. The love of approbation is at once a virtuous and a powerful motive. It includes the approbation of God and of good men. Some, however, cherish the love of approbation too much, and will sacrifice principle in order to obtain it. It is a dangerous thing to have the approval of every one; it is apt to make us careless, proud, or indifferent.
II. The false means which are sometimes relied on to secure this end. “Favour” means a graceful manner, demeanour, and deportment. “Beauty” refers to the countenance. We may thank God for beauty of person and elegance of manner as for any other of the blessings of this life. Used rightly, beauty may be a virtue, but perverted it becomes a source of great and awful evil.
III. The certain and only road to approbation. The woman who wishes to be praised must cultivate religious principle. Women are apt to attach undue importance to the external and to neglect the spiritual. Beauty without goodness passes away like a vapour, and leaves no trace behind; or if it succeeds in being remembered, it is only that it may be despised and abhorred. (Clement Dukes, M.A.)

Woman’s virtues
As virtues of the true matron there are named, above all, the fear of God as the sum of all duties to God; then chastity, fidelity, love to her husband without any murmuring; diligence and energy in all domestic avocations; frugality, moderation and gentleness in the treatment of servants; care in the training of children; and beneficence to the poor. (Melancthon.)

Woman’s influence
I. Favour is deceitful. Men’s favour, the world’s favour, how fickle it ever is, how soon it changes, and what a short time it exists! How many souls have been ruined by the world’s favours! Flattery has produced pride, and has blinded the eyes and led the steps along the downward way.
II. Beauty is vain. We need not disparage beauty in itself. Beauty of form and feature is of God. But how short-lived mere beauty of face is! Sicknesses lessen it, increasing age denies it, afflictions spoil it.
III. What shall give us power and influence for good? Fearing the Lord. This makes the highest and grandest type of woman. (Uriah Davies, M.A.)

Lasting love
That love which is cemented by youth and beauty, when these moulder and decay, as soon they do, fades too. But if husbands and wives are each reconciled unto God in Christ, and so heirs of life and one with God, then are they truly one in God each with the other, and that is the surest and sweetest union that can be. (Archbp. Leighton.)

Woman retaining honour
“A gracious woman retaineth honour.” That is, a woman distinguished for her modesty, meekness, and prudence, and other virtues, will engage affection and respect when other accomplishments fade and decline. (B. E. Nicholls, M.A.)

Woman: her dues and her debts
There is among men no general agreement as to what exactly woman is, or means, and what precisely she is for, and rather less agreement among her own sex. Woman has been a great while in finding her place, and slow in even suspecting that any place of power and dignity is her due. Woman has been cautiously conceded to have powers of thought, or to be susceptible to a degree of discipline, but those susceptibilities have been regarded suspiciously and handled evasively. In higher social classes woman is considered rather in the light of a delicacy; as no true constituent of the bone and sinew of society; more an ornament than a utility, like the pictures we hang on our walls, or the statuary we range in our alcoves—a kind of live art. A womanly woman is feminine by nature, more feminine by grace, and will be consummately feminine by translation. What it lies in the nature of a thing to become is a providential indication of what God wants it to become by improvement and development. An uneducated woman is as much a mistake as an uneducated man is a mistake. By education is meant, first of all, womanliness, built out of alternate layers of intelligence sharpened by discipline and integrity, chastened by the manifold graces of God. A young woman, as much as a young man, belongs to her times. The beauty of a home and the strength of a home is that it is the product of affectionate co-operation and conspiracy between the prime partners to the contract. Society has not yet made any improvement on the marriage idea as it is laid down in the second chapter of God’s book—that the wife is to be her husband’s helpmeet. The hope of civilisation is the home, and the hope of the home is the mother. Characterless mothers and enervated homes are to be dreaded more than outward assaults of immorality or insinuations of a gross philosophy; for it is the enervation of the home that gives to gross philosophy and bad morality the opportunity to take hold and do its corroding and poisonous work. Civilisation would be kept as grand as the home is kept, and the keystone of home is the mother. (C. H. Parkhurst, D.D.)

The virtuous woman
Note—

1. Her industry and activity.
2. Her benevolence and kindness.
3. Her prudence or discretion.
4. Her devotion to God.
   The importance of true religion as the crowning grace of womanhood cannot be over-estimated. (Frederick Greeves, D.D.)

Our mothers
Writing in her diary soon after the birth of her babe, Margaret Fuller put these words, “I am the mother of an immortal being. God be merciful to me a sinner!” A true woman cannot feel other than seriously the import of such an experience. Somebody has said, “She who rocks the cradle rules the world!” The world is what those constituting it make it. “Like mother, like child.” How great and sacred are a mother’s responsibilities! Her teaching and example are the most forceful agents in the formation of her child’s life. Virtue is transmitted as well as evil. The good we do lives after us as potentially as the bad. The strong things in a mother’s life pass on to the child as well as the weak. Let no mother say that her sphere is obscure or secondary. A noble ambition can fill no wider scope. Certain things are essential if you are wisely to fulfil your responsibilities of motherhood.

1. Endeavour to be what you would have your child become; in character, in morals, in religion.
2. Look well to yourself. Live what you teach.
3. Win the respect of your child.
4. Never let your child get beyond you in intellectual sympathy. Hearts may keep pace where heads cannot. Learn to sympathise with religious perplexities, and learn how best they may be eased and remedied.
5. Let your child be always certain of your love. Be faithful to your woman’s instinct. Deal patiently and lovingly with your child. Keep the home life bright for him. Learn to respect his rights. Allow him room for the free play of the varied powers God has given him. Are you not assured of grace sufficient for all your mother-needs? (George Bainton.)

Proverbs 31:1
The words of king Lemuel, the prophecy &c. Like Agur (Pro_30:1) Lemuel is some unknown king, whose oracle or prophecy is here preserved for us among the “words of the Wise.”
The rendering of R.V. marg. King of Massa, is arrived at by neglecting the accents, and taking the word massa, oracle, as a proper name.
Professor Sayce (The Higher Criticism and the Monuments, pp. 478–80), who adopts this rendering, calls attention to the fact that Massa is “mentioned in Gen_25:14 among the sons of Ishmael, and is there associated with the Nabathæans, the Kedarites, and the people of Dumah andTeman”; and that “in Gen_10:23 Mash is along with Uz one of the four sons of Aram.” The country of Massa “corresponded roughly,” he says, “with the Arabia Petræa of the geographers,” and the Nabathæan and other inscriptions found on the rocks and tombs of Northern Arabia show that the early language of the country was Aramaic, as it continued to be not only in O.T. but in N.T. times “till the sword and the language of Islâm” changed it to “Arabic” as we now call it.
“That the proverbs of a king of Massa should be included in the literature of the O.T. is of interest from several points of view. On the one hand it makes it clear that the books with which the library of Jerusalem was stored were not confined to the works of Jewish or Israelitish authors. On the other hand it indicates that the language spoken in Massa was not very dissimilar from that spoken in Palestine.”

Proverbs 31:1-9
VII. The Words of King Lemuel. Chap. Pro_31:1-9
We have here another short Appendix. King Lemuel records, as his oracle, or wise teaching, the counsel given him by his mother (Pro_31:1). With terms of ardent affection (Pro_31:2) she bids him beware of lust (Pro_31:3), and excess of wine (Pro_31:4-7), and urges him to befriend the helpless (Pro_31:8), and to judge righteously (Pro_31:9).

Proverbs 31:2
What] This word thrice repeated finds its sufficient explanation in the yearning earnestness of a mother’s heart. The LXX. expand it, “What, my son, shalt thou keep? What? the sayings of God.” Similarly Maurer and Rosenmuller, “What shall I say unto thee? With what precepts shall I be able sufficiently to instruct and inform thee, so that thou mayest be truly wise and mayest rule well thy kingdom?”
son of my vows] “For whom I have made so many vows, if I might bring thee safely into the world, and rightly educate thee.” Maur. Comp. 1Sa_1:11.
The word here used for son is not the usual Heb. word, ben (as in Benjamin), but the Aramaic word bar (as in Bar-jona, Bar-Jesus); and this Aramaism is in keeping with other dialectic peculiarities of this Section of this Book.

Proverbs 31:3
that which] Or, with a slight change in the Heb., “them that”; thus preserving more exactly the parallelism with the first clause of the verse. Comp. Deu_17:17; 1Ki_11:1-8.

Proverbs 31:4
It is not for] or, Far be it from.
for princes strong drink] Rather, for princes to say, Where is strong drink? This is the corrected Heb. reading for that noticed in R.V., marg., “Another reading is, to desire strong drink.”

Proverbs 31:5
of any of the afflicted] “Heb. of all the sons of affliction,” A.V. and R.V. marg.

Proverbs 31:6
of heavy hearts] Better, with R.V. text and A.V. marg., bitter in soul. Comp. 1Sa_1:10, where the same Heb. expression is used.

Proverbs 31:8
for the dumb] for all who cannot plead their own cause.
such as are appointed to destruction] Lit. the sons of passing away. We may understand this either of those who are in danger of ruin by being condemned to loss of life or goods; or of those who are left desolate (R.V. text), and have no one to plead their cause. Comp. “the fatherless children and widows, and all that are desolate and oppressed.”

Proverbs 31:9
plead the cause of] Rather, minister judgement to, R.V. Lit judge.

Proverbs 31:10
Who can find] It is no easy thing to do.
a virtuous woman] The R.V. follows the order of the Heb.: A virtuous woman who can find?, giving emphasis by the arrangement of the words to the subject of the whole Section.
virtuous] Lit. a woman of might, or power, or capacity; γυναῖκα ἀνδρείαν, LXX; mulierem fortem, Vulg. The conditions of woman’s life and her social position in those times and countries must be borne in mind. Comp. Pro_18:22; Pro_19:14. The rendering virtuous is retained in R.V., and no better English representative of the Heb. word could probably be found. But virtuous must here be understood, not in the restricted sense which, in this connection, it has come to have in our language (though in that sense the phrase appears to be used in Pro_12:4, and perhaps in Rth_3:11), but in the wider sense of “all virtuous living” (Collect for All Saints’ Day), or of “all virtues” (Collect for Quinquagesima Sunday). The idea of capacity (comp. men of capacity, Gen_47:6, where the Heb. word is the same) is involved in the description which follows. Our English word honest (=honourable, as in Rom_12:17) has in like manner come to have a restricted meaning, as it is now commonly used.
rubies] See Pro_3:15 note.

Proverbs 31:10-31
VIII. The Virtuous Woman. Chap. Pro_31:10-31
This short Appendix differs from the other Sections of the Book of Proverbs in having one subject throughout, and in being in form acrostic or alphabetical. Each verse begins with a letter, taken in order, of the Hebrew alphabet. There is nothing in the contents of the Section to throw light upon either its age or authorship. The alphabetical arrangement cannot safely be regarded as a proof of a late date of composition. A similar arrangement occurs in several Psalms and in the opening chapters of the Book of Lamentations; and some at least of these must be assigned to a comparatively early date. It is more probable that the arrangement in question, belonging as it does for the most part to didactic poems, was a device adopted to assist the memory. (See The Book of Psalms, Vol. i. Introd. p. xlviii. in this Series; and Bp Perowne on Psa_25:1.)
The LXX reverse the order of two letters of the Hebrew alphabet here. The same two letters are transposed in the Hebrew in three (chaps, 2, 3, 4) out of the four alphabetical poems in the Book of Lamentations. See Comm. on that Book in this Series. Introd. pp. 354, 5.
The picture here drawn of woman in her proper sphere of home, as a wife and a mother and the mistress of a household, stands out in bright relief against the dark sketches of woman degraded by impurity, or marred by imperfections, which are to be found in earlier chapters of this Book (Pro_2:16-20; Pro_5:1-23; Proverbs 7; Pro_22:14; Pro_23:27-28, and Pro_11:22; Pro_19:13; Pro_21:19). Corruptio optimi pessima. We have here woman occupying and adorning her rightful place, elevated by anticipation to the high estate to which the Gospel of Christ has restored her. It is an expansion of the earlier proverb: “Whoso findeth a wife findeth a good thing, and obtaineth favour of the Lord” (Pro_18:22).

Proverbs 31:11
doth safely trust in her] Or, trusteth in her, R.V. “The very first item in the catalogue of good qualities is the rarest of all: ‘the heart of her husband doth safely trust in her.’ The husband in nine cases out of every ten does not feel very confident that ‘she will do him good and not evil,’ and he sets a jealous watch over her, and places every valuable article under lock and key. His heart trusts more in hired guards and iron locks than in his wife.” Thomson, Land and Book.
so that he shall have no need of spoil] Rather: and, as a consequence, shewing that his trust is not misplaced, he shall have no lack of gain, R.V. “Heb.; spoil,” R.V. margin. Comp. “we shall fill our houses with spoil” (same Heb. word) Pro_1:13. The gain which accrues to him from her thrift and industry shall be as rich as spoil.

Proverbs 31:13
seeketh] Some would render, applies herself to, busies herself about. The LXX. have draws out; μηρυομένη.

Proverbs 31:14
She is like the merchant’s ships] The principles of profitable exchange which regulate foreign trade are exemplified in the narrower sphere of her wise domestic economy. The reference to merchant-ships is interesting as pointing to an age when trade with foreign countries was common.

Proverbs 31:15
a portion] So R.V. margin. But R.V. text, their task, the pensum, or amount of wool weighed out to each maiden for her day’s task. Comp.
“Noctem addens operi, famulasque ad lumina longo
Exercet penso.”
Virg. Æn. VIII. 411, 412.
Dean Plumptre (Speak. Comm.) compares the picture of Lucretia, Liv. i. 57: “nocte sera, deditam lanæ, inter lucubrantes ancillas in medio ædium sedentem invenerunt”

Proverbs 31:18
perceiveth] Lit. tasteth, A.V. margin (ἐγεύσατο, LXX.; gustavit, Vulg.), finds by experience.
good] i.e. profitable, R.V. Comp. “better than the merchandise of silver,” Pro_3:14.
her candle] Rather, lamp. To be understood literally, see Pro_31:15, not figuratively as in Pro_13:9; Pro_20:20.

Proverbs 31:19
spindle … distaff] Rather, distaff … spindle, with R.V. Of the two Heb. words here used the first occurs nowhere else, but it is derived from a root which means to be straight, and therefore may properly denote the distaff, or straight rod. Of the second word, the root-meaning is to be round. It is used of the circuit or circle round, the environs of, Jerusalem (Neh_3:12; Neh. 14:15).
“Till comparatively recent times the sole spinning implements were the spindle and distaff. The spindle, which is the fundamental apparatus in all spinning, was nothing more nor less than a round stick or rod of wood, about 12 inches in length, tapering towards each extremity, and having at its upper end a notch or slit, into which the yarn might be caught or fixed. In general, a ring or whorl of stone or clay was passed round the upper part of the spindle to give it momentum and steadiness when in rotation. The distaff or rod was a rather longer and stronger bar or stick, around one end of which, in a loose coil or ball, the fibrous material to be spun was wound. The other extremity of the distaff was carried under the left arm, or fixed in the girdle at the left side, so as to have the coil of flax in a convenient position for drawing out to yarn.”
Encyclop. Britann. Art. Linen, vol. xiv. p. 664. 9th edition.
An illustration of the use of these implements is found in Catullus, Epithal. de nupt. Pel. et Thet. 312 sqq.:
“Læva colum molli lana retinebat amictum:
Dextera turn leviter deducens fila supinis
Formabat digitis; turn prono in pollice torquens
Libratum tereti versabat turbine fusum.”

Proverbs 31:20
stretcheth out] Rather, spreadeth out.
her hand] Lit. her palm. The whole expression, spreadeth out her palm (holding out the gift for acceptance) denotes the open-handed liberality with which she disperses abroad and gives to the poor (Psa_112:9; 2Co_9:9).
“The hand which is thus held out to the poor is precisely the hand which has been laid on the distaff and the spindle; not the lazy hand or the useless hand, but the hand which is supple with toil, dexterous with acquired skill.” Horton.

Proverbs 31:21
scarlet] It has been proposed to change the Heb. vowel-points and render, double garments, or garments of double texture and warmth, δισσὰς χλαίνας, LXX; duplicibus, Vulg. There is no reason, however, to alter the word. There is a touch of poetry in the contrast between the white snow, the emblem of cold, and the scarlet garment, which is the very picture of warmth in its glowing colour. That its texture does not belie its appearance goes without saying.

Proverbs 31:22
coverings] i.e. carpets or cushions, to be spread out on the bed or divan. Comp. Pro_7:16.
silk] Rather, fine linen, as the word is rendered both of Egyptian robes of honour (Gen_41:42) and of the Jewish High-priest’s garments (Exo_28:39), as well as of the coverings of the Tabernacle (Exo_26:1; Exo_27:9; Exo_27:18).
Though it is not improbable that silk may have been among the articles of commerce introduced by Solomon, there is no certainty as to when it was first known to the Hebrews. See Smith’s Dict. of Bible, Art. silk. The rendering of the LXX. here (ἐκ δὲ βύσσου καὶ πορφύρας ἑαυτῇ ἐνδύματα) is interesting when compared with the “purple and fine linen” (ἐνεδιδύσκετο πορφύραν καὶ βύσσον) of the rich man in the parable (Luk_16:19). His fault was not that he dressed richly and fared sumptuously, but that he did not “spread forth his hand to the poor, and reach forth his hands to the needy” (Pro_31:20, above).

Proverbs 31:23
is known] both by the fitting attire and by the freedom from anxiety and distraction, which her care and industry secure to him. Dean Plumptre in Speaker’s Comm. quotes the words of Nausicaa to her father in Hom. Odyss. vi. 60:
“’Tis meet for thee to sit among the princes,
And hold thy council, with thy body clad
In raiment fair and clean.”

Proverbs 31:24
fine linen] Rather, linen garments. The word, which is not the same as that rendered fine linen in Pro_31:22, denotes not the material but a made-up garment, σινδόνας LXX.; sindonem, Vulg. It is rendered sheets, A.V., but linen garments, R.V., in Jdg_14:12-13, where it is described in the note in this Series as “a wide flowing under-garment of linen, worn next the body.” See Isa_3:23.
girdles] These were often richly worked and very valuable. See 1Sa_18:4; 2Sa_18:11.
the merchant] Lit. the Canaanite (as in Job_41:6 [Heb. 40:30]; Isa_23:8), because the Canaanites were the great merchants of the time. See note in this Series on Zec_14:21.
This verse adds as it were the finishing stroke to the picture. While all home duties in every relation, to her husband, her children, her servants, and to the poor around her, are fully and faithfully discharged, she is yet able to increase her store by the sale of what the industry of herself and her maidens has produced. At the same time it throws an interesting light upon the state of society, in which the mistress of a large household and the wife of one who took his place “among the elders of the land’ did not think it unworthy of her to engage in honest trade.

Proverbs 31:25
she shall rejoice in] Rather: she laugheth at, i.e. so far from regarding it with apprehension, she can look forward to it with joyful confidence. Comp. “He laugheth at the rushing of the javelin,” in the description of Leviathan, Job_41:29.

Proverbs 31:26
the law] “Or, teaching,” R.V. marg. The wise instruction and counsel she gives is so combined with kindness, as to win rather than compel obedience. Comp. “the gracious words which proceeded out of His lips.” Luk_4:22.

Proverbs 31:27
looketh well to] a happy rendering. Lit. keepeth watch upon, as in Pro_15:3. As Almighty God, from His lofty watch-tower in heaven, observes all the minutest details of the manifold work that is going on in the busy hive of earth, so does she from her exalted position in which He has placed her, as mistress of the family, and as responsible to Him, observe “the ways of her household.” Comp. “He that ruleth (let him do it) with diligence,” Rom_12:8.

Proverbs 31:29
done virtuously] This rendering, which recalls the same word in Pro_31:10 (“a woman of virtue,” “have done virtue”), is much to be preferred to the rendering of LXX. and Vulg. and A.V. marg., gotten riches.
excellest them all] Regarded as the commendation of her husband and children, this is true to nature, and it accords better with their partial, or at any rate limited view, than with the wider range of the author himself. “With him every virtuous woman would merit such meed of praise.

Proverbs 31:29-31
This concluding paragraph may be regarded either as the comment of the author himself upon the picture he has just drawn, or as being the actual words of the “praise” bestowed by her husband and her children upon the “virtuous woman.” The latter view is taken by R.V., which introduces the paragraph by the word saying, at the end of the preceding verse.

Proverbs 31:30
that feareth the Lord] Thus does Wisdom, true ever to herself, return in her last utterance to her first (Pro_1:7), and place once again the crown on the head of the godly.

Proverbs 31:1-31
The following commentary covers Chapters 10 through 31.
In chapter 10 begin the details which teach those who give ear how to avoid the snares into which the simple might fall, the path to be followed in many cases, and the consequences of men’s actions: in short, that which characterises wisdom in detail, what may be prudence for man, divine discretion for the children of God; and also, the result of God’s government, whatever appearances may be for awhile. It is well to observe, that there is no question of redemption or propitiation in this book; it proposes a walk according to the wisdom of God’s government.
In the final chapter we have the character of a king according to wisdom, and that of the woman in her own house-the king who does not allow himself that which, by darkening his moral discernment through the indulgence of his lusts, would make him unfit to govern. In the woman we see the persevering and devoted industry which fills the house with riches, brings honour to its inhabitants, and removes all the cares and anxieties produced by sloth. The typical application of these two specific characters is too evident to need explanation. The example of the woman is very useful, as to the spirit of the thing, to one who labours in the assembly.
Although in this book the wisdom produced by the fear of Jehovah is only applied to this world, it is on that very account of great use to the Christian, who, in view of his heavenly privileges, might, more or less, forget the continual government of God. It is very important for the Christian to remember the fear of the Lord, and the effect of God’s presence on the details of his conduct; and I repeat that which I said at the beginning, that it is great grace which deigns to apply divine wisdom to all the details of the life of man in the midst of the confusion brought in by sin. Occupied with heavenly things, the Christian is less in the way of discovering, by his own experience, the clue to the labyrinth of evil through which he is passing. God has considered this, and He has laid down this first principle, “wise unto that which is good, and simple concerning evil.” Thus the Christian may be ignorant of evil (if a worldling were so, he would fall into it), and yet avoid it through his knowledge of good. The wisdom of God gives him the latter; the government of God provides for all the rest. Now, in the Proverbs, we have these things in principle and in detail. I have not dwelt on the figurative character of the forms of evil. They are rather principles than figures. But the violent man of the last days is continually found in the Psalms; and Babylon is the full accomplishment of the woman who takes the simple in her snares and leads them down to death; just as Christ is the perfect wisdom of God which leads to life. But these two things which manifest evil proceed from the heart of man at all times since the fall: only we have seen that there is an active development of the wiles of the evil woman, who has her own house and her own arrangements. It is not simply the principle of corruption, but an organised system, as is that of sovereign wisdom.

Proverbs 31:1-31
Proverbs 31 – The Wisdom of King Lemuel
A. Wisdom from King Lemuel.

1. (1) The wisdom of King Lemuel – and his mother.
   The words of King Lemuel, the utterance which his mother taught him:
   a. The words of King Lemuel: As with Agur in Proverbs 30, we don’t know anything about King Lemuel. He is not in any recorded list of the kings of Judah or Israel, so he was probably a pagan king who put his trust in Yahweh, the covenant God of Israel, and through the fear of the Lord learned wisdom.
   i. The name Lemuel means, belonging to God. There was no king of Israel (or Judah) with this name, so either he was a foreign king, or it is a pen name for the author. Several older commentators and Jewish legends often say Lemuel, the one belonging to God, was Solomon himself and his mother was Bathsheba.
   ii. “Jewish legend identifies Lemuel as Solomon and the advice as from Bathsheba from a time when Solomon indulged in magic with his Egyptian wife and delayed the morning sacrifices…. But there is no evidence for this.” (Ross)
   iii. “There have been many conjectures as to who King Lemuel was, but nothing certainly can be said.” (Morgan)
   iv. “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)
   v. “With a minor punctuation change, however, one may translate v. 1a as, ‘The sayings of Lemuel, king of Massa,’ instead of ‘The sayings of King Lemuel—an oracle.’ McKane notes that Massa may have been a north Arabian tribe (Gen_25:14; 1Ch_1:30) and that several Aramaisms appear in the text.” (Garrett)
   b. The utterance: Like Solomon (Pro_2:6) and Agur (Pro_30:1), Lemuel understood that his words were an utterance, a prophecy or revelation, from God.
   c. Which his mother taught him: Perhaps like Timothy (2Ti_1:5) Lemuel had a Jewish mother who taught him the fear of the Lord and God’s wisdom.
2. (2-3) Warning a son of the danger of sexual immorality.
   What, my son?
   And what, son of my womb?
   And what, son of my vows?
   Do not give your strength to women,
   Nor your ways to that which destroys kings.
   a. My son…. son of my womb…. son of my vows: King Lemuel’s mother spoke to him with great tenderness, describing her connection with him in three ways. He was her son; but then also the son of her womb, having given birth to him, and finally, he was the son of her vows; her promises and commitments.
   i. “There is an ocean of love in a parent’s heart, a fathomless depth of desire after the child’s welfare, in the mother especially.” (Trapp)
   ii. Son of my vows: “A child born after vows made for offsprings is called the child of a person”s vows.” (Clarke)
   iii. “She traces his close connection to her backward from the present, to his gestation in her womb and to her vows before pregnancy. The latter epithet probably refers to a vow she made that, that if God gave her a son she would dedicate him to live according to God’s wisdom (cf. 1Sa_1:11).” (Waltke)
   b. Do not give your strength to women: The sense is that an excessive sexual interest in women wastes a man’s strength. This speaks of an unhealthy obsession with romance or sex, which have a proper place in life, but should not be made into a reason for living. The practice of sexual immorality and sex obsession gives away a man’s strength, in the sense of his spiritual strength, his self-respect, his self-control, his example and standing in the community.
   i. Of course, it could also be rightly said that in sexual immorality and sex obsession a woman gives away her strength as well, but King Lemuel’s mother spoke this to her son, not directly to her daughter. Both men and women need to remain faithful to God in regard to sex and romance, or they will give away their strength.
   ii. “The point of the verse is that while it would be easy for a king to spend his time and energy enjoying women, that would be unwise.” (Ross)
   c. Nor your ways to that which destroys kings: Connected with the previous line, it seems that Lemuel’s mother warned him, and us all, against sexual and romantic obsession, something so powerful it destroys kings – even the greatest kings. King Solomon himself was destroyed as he gave his strength to women (1Ki_11:1-10). Solomon’s father, King David, suffered tragically when he gave his strength to women (2 Samuel 11-12).
   i. “Obsession with such women corrupts the king’s sovereign power…. David’s lust for Bathsheba made him callous toward justice and cost Uriah his life, and Solomon’s many sexual partners made him callous toward pure and undefiled religion and incapable of real love. In other words, obsession with women has the effect as obsession with liquor.” (Waltke)
3. (4-7) Warning a son of the danger of alcohol.
   It is not for kings, O Lemuel,
   It is not for kings to drink wine,
   Nor for princes intoxicating drink;
   Lest they drink and forget the law,
   And pervert the justice of all the afflicted.
   Give strong drink to him who is perishing,
   And wine to those who are bitter of heart.
   Let him drink and forget his poverty,
   And remember his misery no more.
   a. It is not for kings to drink wine: Kings and those who lead should avoid alcohol (intoxicating drink). This idea is repeated three times for emphasis. Though the Bible does see a potential blessing in wine (Psa_104:15, Pro_3:10), it is a dangerous blessing that must be carefully regarded and for many (such as kings and leaders), voluntarily set aside.
   i. “The Carthagenians made a law that no magistrate of theirs should drink wine. The Persians permitted their kings to be drunk one day in a year only. Solon made a law at Athens that drunkenness in a prince should be punished with death. See Ecc_10:16-17.” (Trapp)
   b. Lest they drink and forget the law: The responsibilities of a king are so great that it is essential that he not be impaired in his judgment or abilities in any way. This principle is true not only for kings, but for leaders of many types, including and especially those who consider themselves leaders among God’s people today.
   i. Pervert the justice of all 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.” (Poole)
   c. Give strong drink to him who is perishing: King Lemuel’s mother thought of two more appropriate drinkers rather than the king. First, she thought of the condemned criminal who needs to be numbed by strong drink on his way to execution. Second, she thought of those who are bitter of heart, who could drink and forget his poverty and remember his misery no more. It isn’t that there are no consequences for drinking in these two cases, but that the consequences have little impact in comparison to the king or leader.
   i. “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.” (Clarke)
   ii. “The queen-mother does not recommend a free beer program for the poor or justify its use as an opiate for the masses; her point is simply that the king must avoid drunkenness in order to reign properly.” (Garrett)
   d. And remember his misery no more: King Lemuel’s mother understood that strong drink, wine, and other intoxicants take away from a person’s performance and excellence. For this and other reasons, many people – especially those in leadership – should avoid alcohol altogether.
   i. “If any man should be wicked enough to draw from it the inference that he would be able to forget his misery and poverty by drinking, he would soon find himself woefully mistaken; for if he had one misery before, he would have ten miseries afterwards; and if he was previously poor, he would be in still greater poverty afterwards. Those who fly to the bottle for consolation might as soon fly to hell to find a heaven; and, instead of helping them to forget their poverty, drunkenness would only sink them still more deeply in the mire.” (Spurgeon)
4. (8-9) Defending the defenseless.
   Open your mouth for the speechless,
   In the cause of all who are appointed to die.
   Open your mouth, judge righteously,
   And plead the cause of the poor and needy.
   a. Open your mouth for the speechless: The idea is that there are those who can’t speak for themselves, to defend themselves in a court of law or in less formal circumstances. The wise and godly man or woman will speak for the speechless, and take up the cause of the defenseless (those appointed to die).
   i. As a unit, Pro_31:1-9 raises an important question. Being a leader means some level of position and power. Will you use it indulge yourself (here the indulgence is women and wine, Pro_31:3-7), or will you use your position and power to protect and benefit those you lead (as in Pro_31:8-9)?
   b. Open your mouth, judge righteously: This was especially important for a king like Lemuel, but applies to everyone. If we have the opportunity to right a wrong or see that a wrong is punished, we should speak up (open your mouth) and judge righteously. We should plead the cause of the poor and needy who have trouble properly defending themselves.
   i. “It is noteworthy that this is her sole political concern; she does not say anything about building up the treasury, creating monuments to his reign, or establishing a dominant military power. For her the king’s throne is truly founded on righteousness.” (Garrett)
   B. Searching for the woman of character and virtue.
   The 22 verses (Pro_31:10-31) each begin with a successive letter of the Hebrew alphabet. This acrostic construction was used in several psalms (such as Psalms 9-10, 25, 34, 37, 111, 112, 119, , 145 and Lamentations 4). The purpose was to make the passage memorable (easier to memorize), and to express poetic skill. This is, “An Alphabet of Wifely Excellence” (Kidner)
   “This and the following verses are acrostic, each beginning with a consecutive letter of the Hebrew alphabet: Pro_31:10, aleph; Pro_31:11, beth; Pro_31:12, gimel; and so on to the end of the chapter, the last verse of which has the letter tau.” (Clarke)
   “The arrangement made memorization easier and perhaps also served to organize the thoughts. We may say, then, that the poem is an organized arrangement of the virtues of the wise wife—the ABC’s of wisdom.” (Ross)
   The author of the commentary wishes to thank his wife Inga-Lill for her valuable collaboration on this portion of the commentary.
5. (10) Searching for and finding a virtuous woman and wife.
   Who can find a virtuous wife?
   For her worth is far above rubies.
   a. Who can find a virtuous wife? In this last section of Proverbs 31, Lemuel’s mother spoke to him about the qualities of a virtuous wife. The following verses speak of her character and activity, giving Lemuel an idea of the woman to search for and to prize. This passage is traditionally understood as being addressed to women but is more accurately spoken by a woman to a man so he could know the character and potential character of a good wife before marriage, and value and praise his wife for her virtuous character once married. It is primarily a search-list for a man, and only secondarily a check-list for a woman.

• This passage describes the kind of wife the Christian man should pray for and seek after.
• This passage gives a guide, a goal for the Christian woman, showing the kind of character she can have as she fears and follows the Lord.
• This passage reminds the Christian man that he must walk in the fear and wisdom of God so that he will be worthy of and compatible with such a virtuous woman.
  b. A virtuous wife: She is called a virtuous wife, not because only married women can have these qualities, but because this is marriage guidance from a mother to a son. The virtuous woman can be single or married, but each will have particular ways the virtue is expressed, either in their singleness or as family.
  i. Waltke calls this woman the valiant wife, and notes that eseth hayil [virtuous wife] is translated as the excellent wife of Pro_12:4. The term is also applied to men and translated mighty men of valor in 2Ki_24:14, competent men in Gen_47:6, able men in Exo_18:21.
  ii. “She is a virtuous woman – a woman of power and strength. Esheth chayil, a strong or virtuous wife, full of mental energy.” (Clarke)
  iii. “The vocabulary and the expressions in general have the ring of an ode to a champion.” (Ross) What this woman has did not simply fall to her; it is her victory through wisdom, her hard-won reward. The battle or military allusions are many, including:
• Virtuous wife is the same expression translated mighty man of valor in Judges (as in Jdg_6:12).
• The word strength in Pro_31:17 is used in other places for great and heroic victories (as in Exo_15:2 and 1Sa_2:10).
• The word gain in Pro_31:11 is actually the word for plunder (as in Isa_8:1; Isa_8:3).
• The expression excel them all in Pro_31:29 “is an expression that signifies victory.” (Ross)
  iv. The qualities of this virtuous wife as described in Pro_31:11-31 are often mentioned in previous proverbs. As a whole, the proverbs have much to say about wisdom, a diligent work ethic, wise business practices, honorable speech, compassion for the poor, and integrity. Here those same qualities are explained in connection to a virtuous wife. Coming at the end of the collection of proverbs, one might say that this is a strong woman – and her greatest strength is her wisdom, rooted in the fear of the Lord.
  c. Her worth is far above rubies: Precious gems like rubies are both valued and rare. In a sense, the complete profile of the “Proverbs 31 Woman” is an ideal goal, much as the listing of the character of the godly man for leadership in both 1 Timothy 3 and Titus 1. It would be rare to find a woman who excels in every aspect of the list, so it should not be used to compare or condemn, either one’s self or another woman. Rather, this character should reflect the values and aspirations of the woman who walks in the fear of the Lord and godly wisdom.
  i. Rubies: “The precise meaning of the word translated ‘rubies’ is unknown; other suggested translations are ‘pearls’ and ‘corals.’ The reference is to some kind of precious stone.” (Garrett)
  d. Her worth is far above rubies: The woman described in the rest of the chapter is rare and valuable, but her value (worth) is greater than what she does, as explained in the following verses. Her value or worth should not be reduced to the performance of these qualities; she will be virtuous before she acts in a virtuous manner.
  i. Her worth is far above rubies: Wisdom itself is also described as being more valuable than rubies (as in Pro_3:15; Pro_8:11). This is one reason why some think this description of the virtuous wife in Proverbs is more a poetic description of wisdom as woman (as in Pro_1:20-33; Pro_7:4-5). “Since it is essentially about wisdom, its lessons are for both men and women to develop. The passage teaches that the fear of the Lord will inspire people to be faithful stewards of the time and talents that God has given; that wisdom is productive and beneficial for others, requiring great industry in life’s endeavors; that wisdom is best taught and lived in the home.” (Ross)

1. (11-12) Her relationship with her husband.
   The heart of her husband safely trusts her;
   So he will have no lack of gain.
   She does him good and not evil
   All the days of her life.
   a. The heart of her husband safely trusts her: The virtuous wife not only has the trust of her husband, but it is safely given to her. Her character is trustworthy, filled with integrity. She will speak, act, and live with wisdom – and therefore God’s blessing will be on their home (he will have no lack of gain). A foolish woman, who can’t be trusted, takes some measure of blessing away from the home, and this is often seen financially or materially.
   i. “But in the whole delineation there is hardly any trait more beautiful than this—absolute trustworthiness…he seeks her confidence and advice. He has no fear of her betraying his secrets. He can safely trust her.” (Meyer)
   ii. “He is confident of her love, care, and fidelity. He dare trust her with his soulsecrets, etc.; he doubteth not of her chastity, secrecy, or care to keep his family.” (Trapp)
   iii. “Outside of this text and Jdg_20:36, Scripture condemns trust in anyone or anything apart from…the Lord…. This present exception elevates the valiant wife, who herself fears the Lord, to the highest level of spiritual and physical competence.” (Waltke)
   iv. “The greatest gift of God is a pious amiable spouse who fears God and loves his house, and with whom one can live in perfect confidence.” (Martin Luther’s description of his wife, cited in Bridges)
   b. He will have no lack of gain: Some think a wife is a burden or hindrance to gain and a better life. This is not so in God’s plan and with the presence and influence of a virtuous wife. She brings gain to her husband on many levels, and in great measure (no lack).
   i. Gain“usually means ‘plunder’; the point may be that the gain will be as rich and bountiful as the spoils of war.” (Ross)
   c. She does him good and not evil: Several previous proverbs explained the bad effect of a bad wife. The opposite is also true; a virtuous wife does her husband good and not evil, and she continues being a blessing all the days of her life. The sense is that her goodness and faithful character becomes deeper and greater through the passing years.
   i. All the days of her life: “Her good is not capricious; it is constant and permanent, while she and her husband live.” (Clarke)
   ii. “Her commitment to her husband’s well being is true, not false; constant, not temperamental; reliable, not fickle.” (Waltke)
2. (13-16) Her work and ingenuity.
   She seeks wool and flax,
   And willingly works with her hands.
   She is like the merchant ships,
   She brings her food from afar.
   She also rises while it is yet night,
   And provides food for her household,
   And a portion for her maidservants.
   She considers a field and buys it;
   From her profits she plants a vineyard.
   a. She seeks wool and flax: Using wonderful poetic images, King Lemuel’s mother described not the résuméof a godly woman, but life-like examples of the busy, hard-working, and creative character of the virtuous wife. A woman who felt burdened to complete each of these tasks in a day, week, or even month would be exhausted and probably discouraged. Yet the character poetically described can be evident in a wise and godly woman’s life in its own way.
   i. The flurry of activity described in these verses doesn’t mean that she does all these things in a day or even a week, but it does point to how much work and how many different kinds of work are involved in wisely and properly managing a home. Women today can take comfort and confidence in God’s recognition here of just how big their job is.
   b. She seeks wool and flax: The virtuous woman knows how to seek and find things that are necessary resources for her family and home.
   c. Willingly works with her hands: The virtuous wife is not proud or haughty and does not think that working with her hands is beneath her. She works in simple and practical ways for her family and home.
   i. “In an age long before the industrial revolution, women had to work at spinning wool and making clothes in every spare moment; fidelity in this labor was a mark of feminine virtue.” (Garrett)
   ii. Yet, what sets this virtuous wife apart is that she willingly works. “And all her labour is a cheerful service; her will, her heart, is in it.” (Clarke)
   d. She is like the merchant ships, she brings her food from afar: The virtuous wife provides food for her family and home after the pattern of a merchant ship, which operates with regularity and effort. If required, she even rises while it is yet night to either get or prepare food for her household.
   i. “The simile with the merchant ships suggests that she brings a continual supply of abundance.” (Ross)
   e. And a portion for her maidservants: It wasn’t uncommon for many families in Biblical times to have servants or hired workers. The virtuous wife wisely manages and cares for such maidservants, showing her compassion and care even beyond her immediate family.
   i. “This implies first that she cares even for the serving girls and second that she is diligent about overseeing them.” (Garrett)
   f. She considers a field and buys it: The virtuous wife is forward thinking, combining her creativity with hard work. She thoughtfully (considers) invests and uses the profits to better her family and their future, in this case by planting a vineyard.
   i. Isa_5:2 describes all that was involved in planting a vineyard in ancient Israel and making it productive. It was a lot of work.
   ii. “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 labour.” (Clarke)
3. (17-20) Her strength and compassion.
   She girds herself with strength,
   And strengthens her arms.
   She perceives that her merchandise is good,
   And her lamp does not go out by night.
   She stretches out her hands to the distaff,
   And her hand holds the spindle.
   She extends her hand to the poor,
   Yes, she reaches out her hands to the needy.
   a. She girds herself with strength: The virtuous wife is noted for her strength, and it is strength in action (her arms). She uses her strength for productive purpose.
   i. The idea of “girding” one’s self – setting a strengthening belt around the midsection – “means to get ready for some ‘kind of heroic or difficult action,’ such as hard running (1Ki_18:46; 2Ki_4:29), escape from Egypt (Exo_12:11), or physical labor (Pro_31:17).” (Waltke)
   ii. “She takes care of her own health and strength, not only by means of useful labour, 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)
   b. She perceives that her merchandise is good: She is wise and experienced enough to get good materials and merchandise for her home. Her wisdom teaches her to buy oil for her lamp, of such quality that it burns through the night and does not go out.
   i. “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.” (Clarke)
   c. She stretches out her hands to the distaff: The virtuous wife knows how to use the tools and technology available to manage the home well. The distaff is a stick or spindle onto which wool or flax is wound for spinning, and she uses both hands to do the work well.
   i. “The ‘distaff’ is the straight rod, and the ‘spindle’ is the round or circular part.” (Ross)
   ii. “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)
   iii. “Sarah (Gen_18:6-8), Rebekah (Gen_24:18-20) and Rachel (Gen_29:9-10) show that women of high social rank and wealth were not above manual, even menial, labor.” (Waltke)
   d. She extends her hand to the poor: The virtuous wife is much more than a skillful manager or homemaker; she is also a woman of great compassion. She cares for and helps both the poor and the needy, doing more than throwing money to them, but she actually draws near to them and extends her hand and reaches out to those in need.
   i. Her hard work was not only for her own needs and the needs of her family; she also worked to help the poor and the needy. “This was the hand that was diligently at work in the previous verse with an acquired skill; it is not the hand of a lazy, wealthy woman. She uses her industry in charitable ways.” (Ross)
4. (21-23) God’s blessing on the virtuous wife.
   She is not afraid of snow for her household,
   For all her household is clothed with scarlet.
   She makes tapestry for herself;
   Her clothing is fine linen and purple.
   Her husband is known in the gates,
   When he sits among the elders of the land.
   a. She is not afraid of snow for her household: The virtuous wife has the wisdom, diligence, and preparation to ready her household for all kinds of challenges and adversity. Her fear of the Lord, and the wisdom that flows from it, invites God’s blessing, even being able to clothe all her household in prestigious scarlet.
   i. “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.” (Poole)
   b. Her household is clothed in scarlet: Some wonder why scarlet clothing would be connected to the fact that she is not afraid of snow for her household. It has been suggested that the scarlet color of the clothing makes her children easy to find in heavy snow, but given the relatively light snowfall in that part of the world, this is unlikely. It is possible that this does not describe a color, but doubly thick garments.
   i. “The word has a plural ending, which is abnormal for ‘scarlet’; so that both form and sense arouse suspicion. The consonants allow the reading double…i.e. double thickness, which is supported by Vulgate and Septuagint.” (Kidner)
   ii. “But shanim, from 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.” (Clarke)
   c. She makes a tapestry for herself: With God’s blessing on her wisdom and diligence, the virtuous wife makes good things for herself and enjoys personal marks of God’s material blessing on her family (her clothing is fine linen and purple).
   i. Purple: “To produce this red dye was costly because it comes from a seashell off the Phoenician coast and so connotes wealth and luxury.” (Waltke)
   ii. “Clothe yourselves with the silk of piety, with the satin of sanctity, with the purple of modesty, etc. See 1Pe_3:3-4.” (Trapp)
   d. Her husband is known in the gates: The virtuous wife sees such a blessing on her family and household that her husband is also esteemed and honored among the elders of the land. All this is the blessing of God that often comes to the wife who walks in virtue, wisdom, and the fear of the Lord.
   i. “She is a loving wife, and feels for the respectability and honour of her husband…. 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)
5. (24-25) The clothing she sells and the clothing she has.
   She makes linen garments and sells them,
   And supplies sashes for the merchants.
   Strength and honor are her clothing;
   She shall rejoice in time to come.
   a. She makes linen garments and sells them: The wisdom and diligence of the virtuous wife leads her to not only provide the necessities for her family, but she makes enough and of such great quality that she sells those necessities to the sellers (the merchants). She cares deeply for her family, but her mind and vision go beyond them to the outside world where she does good for herself and her family.
   i. “The poet did not think it strange or unworthy for a woman to engage in honest trade. In fact, weaving of fine linens was a common trade for women in Palestine from antiquity.” (Ross)
   b. Strength and honor are her clothing: The fact that she is willing to distribute and sell linen garments she makes, and has, shows that her first priority isn’t in what is in her closet or what she wears. She cares even more about the display of her character than the outward display of her clothing. When it comes to character, she is one of the best dressed, clothed with strength and honor, so that she shall rejoice not only in the present day, but alsoin time to come.
   i. Strength and honor: “The praise of the woman can hardly be higher: it attributes to her the advantages of both youth and old age (i.e., ‘power and splendor,’ Pro_20:29).” (Waltke)
6. (26-27) Her inner life.
   She opens her mouth with wisdom,
   And on her tongue is the law of kindness.
   She watches over the ways of her household,
   And does not eat the bread of idleness.
   a. She opens her mouth with wisdom: The description of her inner life continues from the previous verse. The virtuous wife has what is often described and valued in the Book of Proverbs – wise speech and words that show the law of kindness. Both her deliberate speech (she opens her mouth) and her spontaneous words (on her tongue) are marked by wisdom and kindness.
   i. “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.” (Poole)
   ii. “Tatianus tells us that in the primitive Church every age and sex among the Christians were Christian philosophers; yea, that the very virgins and maids, as they sat at their work in wool, were wont to speak of God’s word.” (Trapp)
   iii. 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 neighbours. But this woman, with all her eminence and excellence, was of a
   meek and quiet spirit. Blessed woman!” (Clarke)
   iv. “Specifically loving teaching (torat hesed) is on her tongue (al lesonah, see Pro_21:23) probably signifies that her teaching is informed by her own loving kindness.” (Waltke)
   b. She watches over the ways of her household: As a faithful guardian, the virtuous wife is observant of her family and their ways. The choice to watch so carefully means that she does not choose to eat the bread of idleness.
   i. “She hath an oar in every boat, an eye in every business; she spies and pries into her children’s and servants’ carriages, and exacts of them strict conversation and growth in godliness: she overlooks the whole family no otherwise than if she were in a watch tower.” (Trapp)
   ii. “Here the text explicitly states that she avoids laziness; eating the ‘bread of idleness’ is idiomatic for indulging in laziness.” (Garrett)
7. (28-29) Her family’s public praise.
   Her children rise up and call her blessed;
   Her husband also, and he praises her:
   “Many daughters have done well,
   But you excel them all.”
   a. Her children rise up and call her blessed: A woman of such character and wisdom rightfully receives the blessings and praises of her family. Bothher children and her husband not only see, but also speak of the blessedness of the woman who brings such blessing to their household. This is not only a description of the virtuous wife, but also an exhortation to children and a husband to bless and praise the mother and wife of godly character.
   i. “Her children are well bred [polite]; they rise up and pay due respect.” (Clarke)
   b. Many daughters have done well, but you excel them all: These are the words of the husband as he praises his wife, with words that encourage, reward, and nourish her. In a completely literal sense, this could only be true of one woman in any given community at any given time. Yet, we perfectly understand the sense of this. Every home can have a wife and mother that does excel them all; every husband can legitimately feel “I’ve got the best wife” and children feel, “We have the best mom.”
   i. In his remarks on this verse, Adam Clarke thought of a woman who perhaps truly did excel them all – Susanna Wesley. “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, 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.”
8. (30-31) The praise and the reward of the wise woman.
   Charm is deceitful and beauty is passing,
   But a woman who fears the Lord, she shall be praised.
   Give her of the fruit of her hands,
   And let her own works praise her in the gates.
   a. Charm is deceitful and beauty is passing: King Lemuel’s mother noted the passing nature of outer beauty and the deceitful nature of manipulative charm. In contrast, a woman who fears the Lord has beauty that does not pass and charm that does not deceive.
   i. Charm is deceitful: “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.” (Poole)
   ii. “Physical appearance is not necessarily dismissed—it simply does not endure as do those qualities that the fear of the Lord produces…one who pursues beauty may very well be disappointed by the character of the ‘beautiful’ person.” (Ross)
   iii. “Charm and beauty are not bad; they simply are inadequate reasons to marry a girl. The young man should first seek a woman who fears the Lord. And whoever finds such a woman should make sure that her gifts and accomplishments do not go unappreciated.” (Garrett)
   b. A woman who fears the Lord, she shall be praised: Proverbs begins with a strong connection between wisdom and the fear of the Lord (Pro_1:7). Here the collection ends describing the virtuous wife as filled with the wisdom, beauty, and charm that marks a woman who fears the Lord.
   i. The fact that she truly fears the Lord shows that she had a real relationship with Him. She was not only a Martha, busy with service; she was also Mary, walking in fear and reverence toward the Lord.
   ii. She – the woman who fears the Lord – has the character of the virtuous wife. The way the character is expressed will differ according to time and culture, but the character itself is universal. God honors the virtuous wife, the woman of wisdom and diligence, and makes her one of the greatest blessings given to humanity.
   iii. “By definition, the fear of the Lord means in part living according to the wisdom revealed in this book. This woman’s itemized, self-sacrificing activities for others exemplify the fear of the Lord.” (Waltke)
   iv. “Coming at the end of the poem, and of the book, this pinpoints the organizing factor in this brilliant woman’s universe. It is her fear of Yahweh that enables her to see that real greatness will come to her, not through self-centered aggressiveness, and not through merely external beauty, but through godly devotion and the wholehearted commitment to God’s creational intention for her.” (Philips)
   c. Give her the fruit of her hands: This virtuous woman will be rewarded by the God she fears and rewarded by what she has accomplished for her family and herself, as they publicly speak of her godliness and wisdom (let her own works praise her in the gates). For the woman (and man) of wisdom, this reward is not their primary motivation, but the fitting result of their life lived in fear of the Lord.
   i. The fruit of her hands: “She is no less than Woman Wisdom made real. The riches Woman Wisdom offers (Pro_8:18) are brought home by the hard work of the good wife (Pro_31:11).” (Garrett)
   ii. “It is but just and fit that she should enjoy those benefits and praises which her excellent labours deserve…. If men be silent, the lasting effects of her prudence and diligence will loudly trumpet forth her praises.” (Poole)

Proverbs 31:1
CONTENTS
This chapter, like the former, is styled a prophecy. And whether written, as some think, by Solomon, and others not; yet as in form and manner it is exactly like the former, it forms a very proper conclusion to the book of Proverbs.
Pro_31:1 The words of king Lemuel, the prophecy that his mother taught him.
Many construe Lemuel, for Solomon: for as the name Jeddidiah, beloved of the Lord, was given him, over and above that of Solomon: So Lemuel, which signifies one for God, they think may be his also. 2Sa_12:25. But this is but conjecture. Taught of his mother, should seem to carry with it, that it means no more than that the mother of Lemuel brought him up, as all pious parents are taught to do, in the nurture and admonition of the Lord. Eph_6:4.

Proverbs 31:2-7
What, my son? and what, the son of my womb? and what, the son of my vows? Give not thy strength unto women, nor thy ways to that which destroyeth kings. It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink: Lest they drink, and forget the law, and pervert the judgment of any of the afflicted. Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts. Let him drink, and forget his poverty, and remember his misery no more.
What is the strong drink here alluded to, but the rich wine of the gospel? The feast of marrow, and of wine on the lees, which the Lord of hosts hath made for all people, in the mountain of the Lord’s house.
If the Reader would see both the fulness and fatness of this feast, I refer him to the account of it, Isa_25:6-8.

Proverbs 31:8-9
Open thy mouth for the dumb in the cause of all such as are appointed to destruction. Open thy mouth, judge righteously, and plead the cause of the poor and needy.
When a poor sinner hath once had his mouth and heart opened by grace, the same Lord that wrought the work in grace, will open it also in praise. And then he that hath found mercy, will plead for mercy. 1Pe_4:10.

Proverbs 31:10-31
Who can find a virtuous woman? for her price is far above rubies. The heart of her husband doth safely trust in her, so that he shall have no need of spoil. She will do him good and not evil all the days of her life. She seeketh wool, and flax, and worketh willingly with her hands. She is like the merchants’ ships; she bringeth her food from afar. She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens. She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard. She girdeth her loins with strength, and strengtheneth her arms. She perceiveth that her merchandise is good: her candle goeth not out by night. She layeth her hands to the spindle, and her hands hold the distaff. She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy. She is not afraid of the snow for her household: for all her household are clothed with scarlet. She maketh herself coverings of tapestry; her clothing is silk and purple. Her husband is known in the gates, when he sitteth among the elders of the land. She maketh fine linen, and selleth it; and delivereth girdles unto the merchant. Strength and honour are her clothing; and she shall rejoice in time to come. She openeth her mouth with wisdom; and in her tongue is the law of kindness. She looketh well to the ways of her household, and eateth not the bread of idleness. Her children arise up, and call her blessed; her husband also, and he praiseth her. Many daughters have done virtuously, but thou excellest them all. Favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised. Give her of the fruit of her hands; and let her own works praise her in the gates.
This is a very beautiful description of a virtuous woman. But is it not the church of Christ, that is intended by it? As the scriptures are full of the praises of Christ, so we find in many portions of the word, similar commendations of the church’s beauty. For being made comely by the comeliness which he hath put upon her, she is lovely in his eyes, and no spot is found in her. Son_4:7. In Ps 45, we have a very delightful account given of the church, to which I refer. And the whole book of the Songs, is full of nothing less than the mutual love between Christ and his church. If the Reader will compare what is here said concerning the virtuous woman, and what is said in the scriptures I have referred to, as well as other parts of the word of God, in reference to the church, he will find that, however individually considered, it may be said of every child of God what is here rehearsed; yet, it is collectively spoken of the Bride, the Lamb’s wife. Rev_21:2-9. Of her as appearing in the eyes of Jesus, it may be truly said; Many daughters have done excellently, but she excelleth them all.

Proverbs 31:31
REFLECTIONS
AND now, Reader, having gone over this book of the Proverbs, and having seen that in many parts of them, it is of Jesus they principally treat; I would desire to close this part of the sacred word, with refer ring all that hath been offered by way of comment, to the goodness and forbearance of the Lord; beseeching him to pardon the whole, and to let his strength be perfected in human weakness. If Jesus be the wisdom here intended to be set forth (as in many parts of this book, what is said concerning wisdom can be applicable to none but him) it will be our happiest improvement of this delightful scripture, to seek after Christ in, and through all. In Jesus we behold the constellation of wisdom, all the properties of it, concentered in his one Person. The divine, and human nature, forming one glorious Mediator, the power of God, and the wisdom of God, for salvation to a lost world. In all his offices also, all his characters, as well as in the constitution of his person, wisdom shines out in ful1 splendor. Here mercy and truth meet together: righteousness and peace have kissed each other. Blessed Jesus! thou art wisdom itself; even the wisdom of God in a mystery! And in thee are hid all the treasures of wisdom and knowledge. Vouchsafe, dear Lord, both to him that writes, and to him that reads, such suited proportions as may make us wise unto salvation through the faith that is in thyself. And let our souls be living under the gracious illuminations of thy holy Spirit here below until we come to the everlasting enjoyment of thee in glory for evermore.