Teks -- Proverbs 31:1-13 (NET)

The Words of Lemuel

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

The Wife of Noble Character

31:10 Who can find a wife of noble character? For her value is far more than rubies. 31:11 The heart of her husband has confidence in her, and he has no lack of gain. 31:12 She brings him good and not evil all the days of her life. 31:13 She obtains wool and flax, and she is pleased to work with her hands.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Pro 31:1 - Lemuel

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

Wesley: Pro 31:2 - What

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

Wesley: Pro 31:2 - My vows

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

Wesley: Pro 31:3 - Strength

The vigour of thy mind and body.

Wesley: Pro 31:3 - Ways

Thy conversation, repeated in other words.

Wesley: Pro 31:4 - To drink

To excess.

Wesley: Pro 31:6 - To perish

To faint; for such need a cordial.

Wesley: Pro 31:8 - The dumb

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

Wesley: Pro 31:8 - Destruction

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

Wesley: Pro 31:10 - A virtuous woman

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

Wesley: Pro 31:11 - No need

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

Wesley: Pro 31:13 - Flax

That she may find employment for her servants.

Wesley: Pro 31:13 - Worketh

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

JFB: Pro 31:1

(Pro. 31:1-31)

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

JFB: Pro 31:1 - prophecy

(See on Pro 30:1).

JFB: Pro 31:2 - What, my son?

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

JFB: Pro 31:2 - son of my womb

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

JFB: Pro 31:2 - son of my vows

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

JFB: Pro 31:3-9

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

JFB: Pro 31:3-9 - strength

Mental and bodily resources for health and comfort.

JFB: Pro 31:3-9 - thy ways

Or course of life.

JFB: Pro 31:3-9 - to that . . . kings

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

JFB: Pro 31:4-5

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

JFB: Pro 31:4-5 - pervert . . . afflicted

They give unrighteous decisions against the poor.

JFB: Pro 31:6-7

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

JFB: Pro 31:8-9 - Open . . . cause

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

JFB: Pro 31:8-9 - appointed to destruction

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

JFB: Pro 31:8-9 - Who . . . woman

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

JFB: Pro 31:8-9 - virtuous

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

JFB: Pro 31:8-9 - her price, &c.

(compare Pro 3:15).

JFB: Pro 31:11 - heart . . . trust in her

He relies on her prudence and skill.

JFB: Pro 31:11 - no need of spoil

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

JFB: Pro 31:12 - do . . . good

Contribute good to him.

JFB: Pro 31:13-14

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

Clarke: Pro 31:1 - The words of King Lemuel

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

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

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

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

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

Clarke: Pro 31:1 - The prophecy that his mother taught him

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

Clarke: Pro 31:2 - What, my son?

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

Clarke: Pro 31:2 - The son of my vows?

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

Clarke: Pro 31:3 - Give not thy strength

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

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

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

Clarke: Pro 31:4 - It is not for kings - to drink wine

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

Clarke: Pro 31:5 - Lest they drink, and forget the law

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

Clarke: Pro 31:6 - Give strong drink unto him that is ready to perish

Give strong drink unto him that is ready to perish - We have already seen, that inebriating drinks were mercifully given to condemned criminals, to render them less sensible of the torture they endured in dying. This is what was offered to our Lord; but he refused it. See note on Psa 104:15.

Clarke: Pro 31:8 - Open thy mouth for the dumb

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

Clarke: Pro 31:8 - Are appointed to destruction

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

Clarke: Pro 31:10 - Who can find a virtuous woman?

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

I. Her general character

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

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

Clarke: Pro 31:11 - The heart of her husband

The heart of her husband -

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

Clarke: Pro 31:12 - She will do him good

She will do him good -

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

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

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

Clarke: Pro 31:13 - She seeketh wood and flax, and worketh willingly, etc.

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

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

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

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

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

Defender: Pro 31:1 - king Lemuel

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

Defender: Pro 31:7 - Let him drink

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

Defender: Pro 31:10 - Who

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

Defender: Pro 31:10 - virtuous

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

TSK: Pro 31:1 - the prophecy // his

the prophecy : Pro 30:1

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

TSK: Pro 31:2 - the son of my womb // the son of my vows

the son of my womb : Isa 49:15

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

TSK: Pro 31:3 - strength // to that

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

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

TSK: Pro 31:4

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

TSK: Pro 31:5 - pervert // any of the afflicted

pervert : Heb. alter

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

TSK: Pro 31:6 - strong // of heavy hearts

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

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

TSK: Pro 31:7

Eph 5:18

TSK: Pro 31:8 - Open // such

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

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

TSK: Pro 31:9

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

TSK: Pro 31:10 - Who // can // her

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

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

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

TSK: Pro 31:11

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

TSK: Pro 31:12

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

TSK: Pro 31:13 - worketh

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

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Pro 31:1 - Of king Lemuel // The prophecy // His mother

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

The prophecy so called, either,

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

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

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

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

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

Poole: Pro 31:2 - What? // The son of my womb // The son of my vows

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

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

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

Poole: Pro 31:3 - Thy strength // Thy ways // To that which destroyeth kings

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

Thy ways thy conversation or course of life.

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

Poole: Pro 31:4 - To drink wine

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

Poole: Pro 31:5 - Forget the law // Pervert the judgment

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

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

Poole: Pro 31:6 - Unto him // Ready to perish

Unto him which is to be understood comparatively, to him rather than to kings, partly because he needs a liberal draught of it more than kings do; and principally because if it proceed to excess, in him it is only a private inconvenience, but in kings it is a public mischief and grievance.

Ready to perish sorely afflicted and overwhelmed with sorrow, as it is explained in the following words; for such need a cordial.

Poole: Pro 31:7

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

Poole: Pro 31:8 - Open thy mouth // Such as are appointed to destruction

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

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

Poole: Pro 31:10 - A virtuous woman

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

Poole: Pro 31:11 - Doth safely trust in her // So that he shall have no need of spoil

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

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

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

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

Poole: Pro 31:12

She will improve, and not waste his estate.

Poole: Pro 31:13 - She seeketh wool and flax // Worketh willingly with her hands

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

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

PBC: Pro 31:8

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

Haydock: Pro 31:1 - Lamuel // Mother

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

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

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

Haydock: Pro 31:2 - Vows

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

Haydock: Pro 31:3 - Women // Kings

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

Kings, by injustice and ambition. (Calmet)

Haydock: Pro 31:4 - Give

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

Solomon took this advice, Ecclesiastes ii. 3.

Haydock: Pro 31:5 - Poor

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

Haydock: Pro 31:6 - Drink // Are sad

Drink. Hebrew shecar, particularly palm-wine. ---

Are sad. Hebrew, "perish," being sentenced to die; (Mark xv. 23., and Amos ii. 8.) or, who grieve and mourn for one deceased. On such occasions no food was prepared in the house, but the friends supplied what was necessary, and went to eat and drink with the afflicted, Ecclesiastes vii. 3.

Haydock: Pro 31:7 - More

More. Not that intoxication is permitted even to them.

Haydock: Pro 31:8 - Pass

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

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

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

Haydock: Pro 31:10 - Who // Valiant // Price // Is

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

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

Valiant; industrious. ---

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

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

Haydock: Pro 31:11 - Spoils

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

Haydock: Pro 31:13 - Hands

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.)

Gill: Pro 31:1 - The words of King Lemuel // the prophecy that his mother taught him

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

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

Gill: Pro 31:2 - What, my son // and what, the son of my womb // and what, the son of my vows

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

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

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

Gill: Pro 31:3 - Give not thy strength unto women // nor thy ways to that which destroyeth kings

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

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

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

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

Gill: Pro 31:4 - It is not for kings, O Lemuel // it is not for kings to drink wine; nor for princes strong drink

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

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

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

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

Gill: Pro 31:5 - Lest they drink, and forget the law // and pervert the judgment of any of the afflicted

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

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

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

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

Gill: Pro 31:6 - Give strong drink unto him that is ready to perish // and wine to those that be of heavy heart

Give strong drink unto him that is ready to perish,.... Thou, O Lemuel, and other kings and judges, rather than drink strong drink yourselves, least to excess; give it out of your great abundance and liberality to poor persons in starving circumstances, who must perish, unless relieved; it will do them good, moderately used; and should they drink too freely, which they ought not, yet it would not be attended with such bad consequences as if kings and princes should;

and wine to those that be of heavy heart; of melancholy dispositions, under gloomy apprehensions of things; pressed with the weight of their affliction and poverty: or, "bitter in soul" ⁱ; such as God has dealt bitterly with, as Naomi says was her case, and therefore called her own name Marah, which signifies bitter; of such a sorrowful spirit, and one thus bitter in soul, was Hannah; and so Job, and others; persons in great affliction and distress, to whom life itself is bitter; see Rth 1:20; now wine to such is very exhilarating and cheering; see Jdg 9:13.

Gill: Pro 31:7 - Let him drink, and forget his poverty // and remember his misery no more

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

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

"and remember his torn garments no more;''

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

Gill: Pro 31:8 - Open thy mouth for the dumb // in the cause of all such as are appointed to destruction

Open thy mouth for the dumb,.... Not who are naturally so, but who cannot speak in their own behalf, either through want of elocution, or knowledge of the laws; or who are bashful, timorous, and fearful, being overawed by the majesty of a court of judicature, or by their prosecutors; or who, as they have not a tongue, so not a purse, to speak for them, the fatherless and the widow; which latter has her name, in the Hebrew language, from dumbness. Here Lemuel's mother advises him to open his mouth freely, readily, boldly, and intrepidly, and plead for such persons. Even

in the cause of all such as are appointed to destruction; whose destruction is resolved on by their accusers and prosecutors; and who are in danger of it, being charged with capital crimes; unless some persons of wisdom, power, and authority, interpose on their behalf. It may be rendered, "in the cause of all the children of change", or "passing away" ^s; the children of the world, which passeth away with all things in it, as Kimchi; or orphans, whose help passeth away, as Jarchi; or rather strangers, as others, who pass from place to place and whose state and condition is liable to many changes who may be ignorant of the laws of the country where they are, and may stand in need of persons to plead for them.

Gill: Pro 31:9 - Open thy mouth, judge righteously // and plead the cause of the poor and needy

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

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

Gill: Pro 31:10 - Who can find a virtuous woman // for her price is far above rubies

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

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

Gill: Pro 31:11 - The heart of her husband doth safely trust in her // so that he shall have no need of spoil

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

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

Gill: Pro 31:12 - She will do him good, and not evil // all the days of her life

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

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

Gill: Pro 31:13 - She seeketh wool and flax // and worketh willingly with her hands

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

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

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

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