Proverbs 31

Lemuel. Who Lemuel was is unknown. In the A.V., “prophecy” again stands for “oracle” (massa) (R.V.). But some render the passage thus: “Lemuel, king of Massa” (see note on xxx. 1), and suppose him to be the brother of Agur.

1 taught him. Or, “that he learned.”

2. What, my son? etc. That is, “What shall I say unto thee?” These are the passionate exclamations of a mother addressed to a beloved son, for whom she had prayed and vowed (see 1 Sam. i. 11), and for whose future welfare she is most anxious. The name Lemuel means “(devoted) to God.”

3 to that which destroyeth kings. Some render, “to those (fem.) that destroy kings”; i.e., the numerous women of the royal harem.

6. Give strong drink, etc. Regarding it not as a luxury, but a remedy.

8. In the cause of, etc. Or, “For the cause of the bereaved.”

VERS. 10-31. This is a perfect alphabetical poem, probably by a different writer from the foregoing, and an entirely different section; delineating the excellencies of a Hebrew matron. It is interesting also as exhibiting the domestic customs of that age, and the elevated social position of woman among the Hebrews, as compared with that which she held among other ancient nations, or with that which she enjoys among Eastern people to-day.

10 a virtuous woman. Heb., “woman of strength”; i.e., moral power and excellence.

rubles. Rather, “pearls”: see Job xxviii. 18.

11 no need of spoil. Rather, “no lack of gain,” or “treasure”: see R.V.

13. And worketh willingly with her hands. Women of rank among the Greeks and Romans, as well as among the Hebrews, were engaged in such industries; by which they not only supplied their own households with clothing, but also obtained other commodities (ver. 14). Professor Plumptre quotes Livy’s description of Lucretia (Livy, I, 57).

14 the merchants’ ships. This comparison, like the reference in ver. 24, shows that the poem belongs to a period of commercial intercourse with other countries, as in the days of Solomon, 1 Kings x. 22.

16 she planteth a vineyard. Her industry and economy not only provide for the household, but even add to her husband’s possessions.

18 her merchandise. Or, “her profit”; and therefore “her lamp goeth not out,” etc.; for she works on to increase her gains.

20. She stretcheth out her hand**, etc. Her energetic industry is combined with generosity to the poor. In the New Testament, the possession of the means of doing good is adduced as a motive to industry: see Eph. iv. 28.

21 scarlet. A costly dye, which would be used for the richest and most durable clothing. Thus she unites splendour with comfort.

22 silk. Rather, “fine linen,” R.V.; the byssus of Egypt: see Gen. xli. 42, and note.

23 known in the gates. Through her thrift he has wealth and leisure to appear, suitably dressed, among the rulers of the land.

24 fine linen. Rather, “garments”: see Judges xiv. 12, 13. “Girdles,” richly wrought by women, are of high price in the East.

25. Strength and honour are her clothing**, etc. Her chief ornaments are her strong mind and good name, which enable her to look forward cheerfully to the future. “She laugheth at the time to come,” R.V. “She can afford to laugh, looking ahead” (Moffatt).

26. She openeth her mouth with wisdom**. Not so absorbed in domestic activities as to neglect higher and more spiritual things.

In her tongue is the law of kindness. Or, “on her tongue,” etc. Her activity is not made (as diligence too often is) an excuse for a harsh and bustling manner.

29. Many daughters**, etc. The description of the virtuous matron is now changed into a direct address, in which the husband himself “praiseeth her.” The R.V. shows this by adding the word saying to ver. 28.

virtuously. Or, “bravely”; the same word as in ver. 10.

30. Favour**. Or, “gracefulness,” i.e., of person. This often disappoints expectation.

a woman that feareth the Lord. Godliness is at once the source and the crowning grace of all her excellencies. Thus this beautiful delineation of female virtue is connected with the main subject of the Book; and the fear of the Lord is shown to be, in woman as in man, “the beginning” of all wisdom and goodness.

THERE is no more striking case of the misuse or careless use of words than the application of the word “pessimist” to the author of this book. Yet this and the word “sceptic” are applied to him by various commentators and other well-known writers.

A pessimist is one who sees no hope in human life. An optimist is not necessarily one who closes his eyes to the dark side, but rather one who, seeing life at its worst, still has hope for the world.

The writer of this book sees the vanity of earthly things (i. 2); of toil (i. 3); of pleasure and indulgence (ii. 1, 2); of riches (ii. 8-11; v. 10-15; vi. 2); of the administration of justice (v. 8); of human friendship (vii. 28). And is it not the experience of many who try to find their happiness apart from God?

But there are other things in life which are satisfying and enduring. Happiness is still to be found (iii. 12, 13; v. 18, 20). Above all human injustices, there is the Divine justice (iii. 16, 17; v. 8). In the midst of human life, yet pointing men above its follies and vanities to the Eternal, stands the house of God, calling them to reverent worship and grateful dedication (v. 1-7). Questions are asked (vi. 11, 12), but they are answered. A good name is an enduring possession (vii. 1). Even sorrow is transmuted and becomes helpful (vii. 3). Wisdom is an abiding inheritance (vii. 11), and is a source of strength (vii. 19). It shall be well with them that fear God (viii. 12). Life is a gift of God to be glad in (viii. 15). There is an end to the activities of this life, but this is a reason for diligence (ix. 10. Cp. the words of Christ, John ix. 4). Even the risks of life are justified (xi. 1, 6). And so this “pessimist” bids his readers to rejoice (xi. 9).

It is said, too, that there is nothing in this book about a future life. But it is hard to see any other meaning in the references to the Judgement (vii. 17; xii. 14) and to the spirit returning to God who gave it (xii. 7). And the practical conclusion of it all is clear. No pessimist could say, with any sense of reality, “Fear God, and keep His commandments” (xii. 13).