Exegetical and Hermeneutical Commentary of Proverbs 31:10

Who can find a virtuous woman? for her price [is] far above rubies.

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; , 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.

Fuente: The Cambridge Bible for Schools and Colleges

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).

Fuente: The Cambridge Bible for Schools and Colleges

See the introduction to Proverbs.

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

Fuente: Albert Barnes’ Notes on the Bible

Pro 31:10-27

Who can find a virtuous woman?

for her price is far above rubies.

The prophecy of Lemuels mother

There was never yet a woman who did not wish to have some part in the choice of her sons 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 Masters 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 womans 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 Womans Sermon to Women.)

Womans 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 womanhoods 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 womans 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 womans 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 Gods 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 husbands 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 childrens 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. Womans 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 womans 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 womans 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 womans 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 womans 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 peoples, 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 wifes position does not imply inferiority. She is her husbands 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 womans 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 childrens 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. Womans 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 nations 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 Gods 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 ones 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 lifes 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 mothers seat in the home. The results of such a good womans 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 husbands 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. Clays 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 Macleods 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 peoples 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 insects 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.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

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

I. Her general character.

1. She is a virtuous woman – a woman of power and strength. 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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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 mothers 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.

Fuente: English Annotations on the Holy Bible by Matthew Poole

10-31. This exquisite picture ofa truly lovely wife is conceived and drawn in accordance with thecustoms of Eastern nations, but its moral teachings suit all climes.In Hebrew the verses begin with the letters of the Hebrewalphabet in order (compare Introduction to Poetical Books).

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

virtuousliterally, “ofstrength,” that is, moral courage (compare Pro 12:4;Rth 3:11).

her price, &c.(comparePr 3:15).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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 Pr 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, Pr 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 Pr 31:28, with So 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, So 6:9; and there is but one that could find her: even her surety, Saviour, and Redeemer; compare with this Re 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.

t Demonstrat. Evangel. Prop. 4. p. 234. u “mulierem fortem”, V. L. Pagninus, Mercerus; “mulierem virtutis”, Montanus, Vatablus; “strenuam”, Junius & Tremellus, Piscator, Cocceius, Schultens. w “Mulierem opum”, so Aben Ezra. x “Conjux dea contigit uni”, Ovid. Metamorph. l. 11. fol. 6. v. ult.

Fuente: John Gill’s Exposition of the Entire Bible

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

10 A virtuous woman, who findeth her!

She stands far above pearls in worth.

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

Fuente: Keil & Delitzsch Commentary on the Old Testament

The Virtuous Woman.

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

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

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

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

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

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

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

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

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

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

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

      III. The happiness of this virtuous woman.

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

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

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

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

1.	Of the comfort, or grief, parents have in their children, according as they are wise or foolish, godly or ungodly, Pro 10:1; Pro 15:20; Pro 17:21; Pro 17:25; Pro 19:13; Pro 19:26; Pro 23:15; Pro 23:16; Pro 23:24; Pro 23:25; Pro 27:11; Pro 27:3.
2.	Of the world’s insufficiency, and religion’s sufficiency, to make us happy (Pro 10:2; Pro 10:3; Pro 11:4) and the preference to be therefore given to the gains of virtue above those of this world, Pro 15:16; Pro 15:17; Pro 16:8; Pro 16:16; Pro 17:1; Pro 19:1; Pro 28:6; Pro 28:11.
3.	Of slothfulness and diligence, Pro 10:4; Pro 10:26; Pro 12:11; Pro 12:24; Pro 12:27; Pro 13:4; Pro 13:23; Pro 15:19; Pro 16:26; Pro 18:9; Pro 19:15; Pro 19:24; Pro 20:4; Pro 20:13; Pro 21:5; Pro 21:25; Pro 21:26; Pro 22:13; Pro 22:29; Pro 24:30-34; Pro 26:13-16; Pro 27:18; Pro 27:23; Pro 27:27; Pro 28:19. Particularly the improving or neglecting opportunities, Pro 6:6; Pro 10:5.
4.	The happiness of the righteous, and the misery of the wicked, Pro 10:6; Pro 10:9; Pro 10:16; Pro 10:24; Pro 10:25; Pro 10:27-30; Pro 11:3; Pro 11:5-8; Pro 11:18-21; Pro 11:31; Pro 12:2; Pro 12:3; Pro 12:7; Pro 12:13; Pro 12:14; Pro 12:21; Pro 12:26; Pro 12:28; Pro 13:6; Pro 13:9; Pro 13:14; Pro 13:15; Pro 13:21; Pro 13:22; Pro 13:25; Pro 14:11; Pro 14:14; Pro 14:19; Pro 14:32; Pro 15:6; Pro 15:8; Pro 15:9; Pro 15:24; Pro 15:26; Pro 15:29; Pro 20:7; Pro 21:12; Pro 21:15; Pro 21:16; Pro 21:18; Pro 21:21; Pro 22:12; Pro 28:10; Pro 28:18; Pro 29:6.
5.	Of honour and dishonour, Pro 10:7; Pro 12:8; Pro 12:9; Pro 18:3; Pro 26:1; Pro 27:21. And of vain-glory, Pro 25:14; Pro 25:27; Pro 27:2.
6.	The wisdom of obedience, and folly of disobedience, Pro 10:8; Pro 10:17; Pro 12:1; Pro 12:15; Pro 13:1; Pro 13:13; Pro 13:18; Pro 15:5; Pro 15:10; Pro 15:12; Pro 15:31; Pro 15:32; Pro 19:16; Pro 28:4; Pro 28:7; Pro 28:9.
7.	Of mischievousness and usefulness, Pro 10:10; Pro 10:23; Pro 11:9-11; Pro 11:23; Pro 11:27; Pro 12:5; Pro 12:6; Pro 12:12; Pro 12:18; Pro 12:20; Pro 13:2; Pro 14:22; Pro 16:29; Pro 16:30; Pro 17:11; Pro 21:10; Pro 24:8; Pro 26:23; Pro 26:27.
8.	The praise of wise and good discourse, and the hurt and shame of an ungoverned tongue, Pro 10:11; Pro 10:13; Pro 10:14; Pro 10:20; Pro 10:21; Pro 10:31; Pro 10:32; Pro 11:30; Pro 14:3; Pro 15:2; Pro 15:4; Pro 15:7; Pro 15:23; Pro 15:28; Pro 16:20; Pro 16:23; Pro 16:24; Pro 17:7; Pro 18:4; Pro 18:7; Pro 18:20; Pro 18:21; Pro 20:15; Pro 21:23; Pro 23:9; Pro 24:26; Pro 25:11.
9.	Of love and hatred, peaceableness and contention, Pro 10:12; Pro 15:17; Pro 17:1; Pro 17:9; Pro 17:14; Pro 17:19; Pro 18:6; Pro 18:17-19; Pro 20:3; Pro 25:8; Pro 26:17; Pro 26:21; Pro 29:9.
10.	Of the rich and poor, Pro 10:5; Pro 10:22; Pro 11:28; Pro 13:7; Pro 13:8; Pro 14:20; Pro 14:24; Pro 18:11; Pro 18:23; Pro 19:1; Pro 19:4; Pro 19:7; Pro 19:22; Pro 22:2; Pro 22:7; Pro 28:6; Pro 28:11; Pro 29:13.
11.	Of lying, fraud, and dissimulation, and of truth and sincerity, Pro 10:18; Pro 12:17; Pro 12:19; Pro 12:22; Pro 13:5; Pro 17:4; Pro 20:14; Pro 20:17; Pro 26:18; Pro 26:19; Pro 26:24-26; Pro 26:28.
12.	Of slandering, Pro 10:18; Pro 16:27; Pro 25:23.
13.	Of talkativeness and silence, Pro 10:19; Pro 11:12; Pro 12:23; Pro 13:3; Pro 17:27; Pro 17:28; Pro 29:11; Pro 29:20.
14.	Of justice and injustice, Pro 11:1; Pro 13:16; Pro 16:8; Pro 16:11; Pro 17:15; Pro 17:26; Pro 18:5; Pro 20:10; Pro 20:23; Pro 22:28; Pro 23:10; Pro 23:11; Pro 29:24.
15.	Of pride and humility, Pro 11:2; Pro 13:10; Pro 15:25; Pro 15:33; Pro 16:5; Pro 16:18; Pro 16:19; Pro 18:12; Pro 21:4; Pro 25:6; Pro 25:7; Pro 28:25; Pro 29:23.
16.	Of despising and respecting others, Pro 11:12; Pro 14:21.
17.	Of tale-bearing, Pro 11:13; Pro 16:28; Pro 18:8; Pro 20:19; Pro 26:20; Pro 26:22.
18.	Of rashness and deliberation, Pro 11:14; Pro 15:22; Pro 18:13; Pro 19:2; Pro 20:5; Pro 20:18; Pro 21:29; Pro 22:3; Pro 25:8-10.
19.	Of suretiship, Pro 11:15; Pro 17:18; Pro 20:16; Pro 22:26; Pro 22:27; Pro 27:13.
20.	Of good and bad women, or wives, Pro 11:16; Pro 11:22; Pro 12:4; Pro 14:1; Pro 18:22; Pro 19:13; Pro 19:14; Pro 21:9; Pro 21:19; Pro 25:24; Pro 27:15; Pro 27:16.
21.	Of mercifulness and unmercifulness, Pro 11:17; Pro 11:10; Pro 14:21; Pro 19:17; Pro 21:13.
22.	Of charity to the poor, and uncharitableness, Pro 11:24-26; Pro 14:31; Pro 17:5; Pro 22:9; Pro 22:16; Pro 22:22; Pro 22:23; Pro 28:27; Pro 29:7.
23.	Of covetousness and contentment, Pro 11:29; Pro 15:16; Pro 15:17; Pro 15:27; Pro 23:4; Pro 23:5.
24.	Of anger and meekness, Pro 12:16; Pro 14:17; Pro 14:29; Pro 15:1; Pro 15:18; Pro 16:32; Pro 17:12; Pro 17:26; Pro 19:11; Pro 19:19; Pro 22:24; Pro 22:25; Pro 25:15; Pro 25:28; Pro 26:21; Pro 29:22.
25.	Of melancholy and cheerfulness, Pro 12:25; Pro 14:10; Pro 14:13; Pro 15:13; Pro 15:15; Pro 17:22; Pro 18:14; Pro 25:20; Pro 25:25.
26.	Of hope and expectation, Pro 13:12; Pro 13:19.
27.	Of prudence and foolishness, Pro 13:16; Pro 14:8; Pro 14:18; Pro 14:33; Pro 15:14; Pro 15:21; Pro 16:21; Pro 16:22; Pro 17:24; Pro 18:2; Pro 18:15; Pro 24:3-7; Pro 7:27; Pro 26:6-11; Pro 28:5.
28.	Of treachery and fidelity, Pro 13:17; Pro 25:13; Pro 25:19.
29.	Of good and bad company, Pro 13:20; Pro 14:7; Pro 28:7; Pro 29:3.
30.	Of the education of children, Pro 13:24; Pro 19:18; Pro 20:11; Pro 22:6; Pro 22:15; Pro 23:12; Pro 14:14; Pro 29:15; Pro 29:17.
31.	Of the fear of the Lord, Pro 14:2; Pro 14:26; Pro 14:27; Pro 15:16; Pro 15:33; Pro 16:6; Pro 19:23; Pro 22:4; Pro 23:17; Pro 23:18.
32.	Of true and false witness-bearing, Pro 14:5; Pro 14:25; Pro 19:5; Pro 19:9; Pro 19:28; Pro 21:28; Pro 24:28; Pro 25:18.
33.	Of scorners, Pro 14:6; Pro 14:9; Pro 21:24; Pro 22:10; Pro 24:9; Pro 29:9.
34.	Of credulity and caution, Pro 14:15; Pro 14:16; Pro 27:12.
35.	Of kings and their subjects, Pro 14:28; Pro 14:34; Pro 14:35; Pro 16:10; Pro 16:12-15; Pro 19:6; Pro 19:12; Pro 20:2; Pro 20:8; Pro 20:26; Pro 20:28; Pro 22:11; Pro 24:23-25; Pro 30:2-5; Pro 28:2; Pro 28:3; Pro 28:15; Pro 28:16; Pro 29:5; Pro 29:12; Pro 29:14; Pro 29:26.
36.	Of envy, especially envying sinners, Pro 14:30; Pro 23:17; Pro 23:18; Pro 24:1; Pro 24:2; Pro 24:19; Pro 24:20; Pro 27:4.
37.	Of God’s omniscience, and his universal providence, Pro 15:3; Pro 15:11; Pro 16:1; Pro 16:4; Pro 16:9; Pro 16:33; Pro 17:3; Pro 19:21; Pro 20:12; Pro 20:24; Pro 21:1; Pro 21:30; Pro 21:31; Pro 29:26.
38.	Of a good and ill name, Pro 15:30; Pro 22:1.
39.	Of men’s good opinion of themselves, Pro 14:12; Pro 16:2; Pro 16:25; Pro 20:6; Pro 21:2; Pro 26:12; Pro 28:26.
40.	Of devotion towards God, and dependence on him, Pro 16:3; Pro 18:10; Pro 23:26; Pro 27:1; Pro 28:25; Pro 29:25.
41.	Of the happiness of God’s favour, Pro 16:7; Pro 29:26.
42.	Excitements to get wisdom, Pro 16:16; Pro 18:1; Pro 19:8; Pro 19:20; Pro 22:17-21; Pro 23:15; Pro 23:16; Pro 23:22-25; Pro 24:13; Pro 24:14; Pro 27:11.
43.	Cautions against temptations, Pro 16:17; Pro 29:27.
44.	Of old age and youth, Pro 16:31; Pro 17:6; Pro 20:29.
45.	Of servants, Pro 17:2; Pro 19:10; Pro 29:19; Pro 29:21.
46.	Of bribery, Pro 17:8; Pro 17:23; Pro 18:16; Pro 21:14; Pro 28:21.
47.	Of reproof and correction, Pro 17:10; Pro 19:25; Pro 19:29; Pro 20:30; Pro 21:11; Pro 25:12; Pro 26:3; Pro 27:5; Pro 27:6; Pro 27:22; Pro 28:23; Pro 29:1.
48.	Of ingratitude, ch. xvii. 13.
49.	Of friendship, Pro 17:17; Pro 18:24; Pro 27:9; Pro 27:10; Pro 27:14; Pro 27:17.
50.	Of sensual pleasures, Pro 21:17; Pro 23:1-3; Pro 23:6-8; Pro 23:19-21; Pro 27:7.
51.	Of drunkenness, Pro 20:1; Pro 23:23; Pro 23:29-35.
52.	Of the universal corruption of nature, ch. xx. 9.
53.	Of flattery, Pro 20:19; Pro 26:28; Pro 28:23; Pro 29:5.
54.	Of undutiful children, Pro 20:20; Pro 28:24.
55.	Of the short continuance of what is ill-gotten, Pro 20:21; Pro 21:6; Pro 21:7; Pro 22:8; Pro 28:8.
56.	Of revenge, Pro 20:22; Pro 24:17; Pro 24:18; Pro 24:29.
57.	Of sacrilege, ch. xx. 25.
58.	Of conscience, Pro 20:27; Pro 27:19.
59.	Of the preference of moral duties before ceremonial, Pro 15:8; Pro 21:3; Pro 21:27.
60.	Of prodigality and wastefulness, ch. xxi. 20.
61.	The triumphs of wisdom and godliness, Pro 21:22; Pro 24:15; Pro 24:16.
62.	Of frowardness and tractableness, ch. xxii. 5.
63.	Of uncleanness, Pro 22:14; Pro 23:27; Pro 23:28.
64.	Of fainting in affliction, ch. xxiv. 10.
65.	Of helping the distressed, Pro 14:11; Pro 14:12.
66.	Of loyalty to the government, Pro 24:21; Pro 24:22.
67.	Of forgiving enemies, Pro 25:21; Pro 25:22.
68.	Of causeless curse, ch. xxvi. 2.
69.	Of answering fools, Pro 26:4; Pro 26:5.
70.	Of unsettledness and unsatisfiedness, Pro 27:8; Pro 27:20.
71.	Of cowardliness and courage, ch. xxviii. 1.
72.	The people’s interest in the character of their rulers, Pro 28:12; Pro 28:28; Pro 29:2; Pro 29:16; Pro 11:10; Pro 11:11.
73.	The benefit of repentance and holy fear, Pro 28:13; Pro 28:14.
74.	The punishment of murder, ch. xxviii. 17.
75.	Of hastening to be rich, Pro 28:20; Pro 28:22.
76.	The enmity of the wicked against the godly, Pro 29:10; Pro 29:27.
77.	The necessity of the means of grace, ch. xxix. 18.

Fuente: Matthew Henry’s Whole Bible Commentary

PART VIII.

THE VIRTUOUS WOMAN

Pro 31:10-31

A SONG IN PRAISE

OF THE WORTHY WOMAN

(NOTE: This song was originally written as an acrostic with each verse beginning with a letter of the Hebrew alphabet. It provides a refreshing contrast to the unfaithful women portrayed in the early chapters of Proverbs.)

Value of the Virtuous Woman

Verse 10 declares the value of the virtuous woman, the woman possessed of the virtues described in the following verses, to be far above any amount of material wealth.

A Trustworthy Wife

Verse 11 commends her trustworthiness and ability to manage which assure her husband he need not fear waste of assets, Pro 12:4; Pro 18:22; Pro 19:14.

Enduring Faithfulness

Verse 12 praises the wife whose dedication to her husband assure him that she will be a faithful helpmeet throughout life, in good times and bad, Exo 1:20; Col 3:18; 1Pe 3:1-7.

An Industrious Wife

Verse 13 begins details of the many activities which filled the time of the worthy wife. First mentioned was the continuing task of buying materials and doing work of spinning, weaving, and sewing to fashion such into clothing for the family, Pro 13:11; Rth 2:17.

The Thrifty Wife

Verse 14 emphasizes her thrift in shopping for food where the best bargains are available, Eze 27:25.

The Sacrificing Wife and Mother

Verse 15 emphasizes her readiness to rise before dawn to prepare food and appoint tasks for her household, Rom 12:11.

A Farsighted Wife

Verse 16 reveals that in addition to home duties the worthy woman is alert and takes advantage of opportunities to increase the family assets, Rom 12:11.

A Careful Woman

Verse 17 emphasizes the good judgment of the worthy woman. She takes care to dress appropriately and exercise sufficiently to maintain her health and strength, Exo 15:26.

A Shrewd and Diligent Worker

Verse 18 reveals that this woman of long ago was a willing worker who took pride in what she did and worked long into the night to produce quality items, Pro 19:14; Pro 14:1.

Verse 19 indicates that this extra hour work involved spindle and distaff, items related to spinning and weaving. Such devices are not current now but the diligent wife and mother still has much to do for her family in the night hours, Pro 18:22.

Considerate of Others

Verse 20 reveals that the honored woman. though busy with many family duties, is not too busy to consider and aid the poor and needy, Heb 13:16; Eph 4:28; Act 9:39.

Concern For Family Needs

Verse 21 emphasizes the particular concern of the virtuous woman for the cold weather needs of her family. The scarlet clothing mentioned is thought to be double thickness material providing additional warmth, Pro 19:14.

Concern For Personal Appearance

Verse 22 shows this woman’s regard for her personal appearance in the things she made for herself; coverings of tapestry for her bed and clothing for herself. Her husband didn’t come home to a slouch.

The Virtuous Woman’s Husband

Verse 23 provides a glimpse of this woman’s husband. He is an honored and respected citizen who sits at the gate with the elders, a group responsible for legal questions arising in the city, Pro 12:4; Rth 4:1-2; Rth 4:11.

Additional Productive Labor

Verse 24 reveals that this busy woman also makes clothes which she sells to merchants, generating additional income for the family, Pro 14:1.

A Confidant Woman

Verse 25 emphasizes the strength and confidence this woman derives from her worthy life, Pro 11:16.

A Woman Who Speaks Kindly

Verse 26 declares that, she manifests wisdom and kindness when she opens her mouth. She controls her tongue and refrains from gossip and idle talk, Pro 15:1; Pro 21:23; Job 4:3-4; Isa 50:4.

A Woman Who Cares For Her Family

Verse 27 emphasizes that this woman pays close attention to the needs of her own household, busying herself with their needs, not idleness, 1Ti 5:14.

A Woman Appreciated

Verse 28 reveals the appreciation and praise expressed by her children and husband, Pro 12:4.

A Woman Worthy of Praise

Verse 29 appraises the excellence of a woman of true virtue as excelling all others, Pro 11:16.

The Secret of Her Excellence

Verse 30 reveals that the foundation of her noble character is her fear (submissive reverence) of the LORD. Such a woman shall be praised, Isa 28:1.

The Consequence of Virtue

Verse 31 declares that the righteous deeds of the virtuous woman shall praise her, Php_4:8.

Fuente: Garner-Howes Baptist Commentary

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. (Zckler.)

Pro. 31:15. This probably signifies the appointed task for the day.

Pro. 31:21. Scarlet. Delitzsch and Zckler 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 withoutto 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 bodyshe 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 worka brain directing the hands. There are many people always busy, who yet accomplish but little, because their activity is not wisely directedindeed, 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 womans 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 forethoughtin 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 characterthat 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 husbands 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 possessedfrom his reputation to his pursewas 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 Gods 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 wells 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 believers 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.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

TEXT Pro. 31:10-21

10.

A worthy woman who can find?

For her price is far above rubies.

11.

The heart of her husband trusteth in her,

And he shall have no lack of gain.

12.

She doeth him good and not evil.

All the days of her life.

13.

She seeketh wool and flax,

And worketh willingly with her hands.

14.

She is like the merchant-ships;

She bringeth her bread from afar.

15.

She riseth also while it is yet night,

And giveth food to her household.

16.

She considereth a field, and buyeth it;

With the fruit of her hands she planteth a vineyard.

17.

She girdeth her loins with strength,

And maketh strong her arms.

18.

She perceiveth that her merchandise is profitable;

Her lamp goeth not out by night.

19.

She layeth her hands to the distaff,

And her hands hold the spindle.

20.

She stretcheth out her hand to the poor;

Yea, she reacheth forth her hands to the needy.

21.

She is not afraid of the snow for her household;

For all her household are clothed with scarlet.

STUDY QUESTIONS OVER 31:10-21

1.

Would such a woman be put into the slave market (Pro. 31:10)?

2.

Trust in her in what sense (Pro. 31:11)?

3.

Good and not evil in what ways (Pro. 31:12)?

4.

What was flax used for (Pro. 31:13)?

5.

How far (Pro. 31:14)?

6.

What about her and late-morning sleeping (Pro. 31:15)?

7.

Was she acting independent of her husband or for her husband (Pro. 31:16)?

8.

How does Pro. 31:17 contrast her with many women?

9.

Why goeth not out (Pro. 31:18)?

10.

What are the distaff and spindle (Pro. 31:19)?

11.

Did this busy woman think only of her family (Pro. 31:20)?

12.

What is the connection between the two statements in Pro. 31:21?

PARAPHRASE OF 31:10-21

1021.

If you can find a truly good wife, she is worth more than precious gems! Her husband can trust her, and she will richly satisfy his needs. She will not hinder him, but help him all her life. She finds wool and flax and busily spins it. She buys imported foods, brought by ship from distant ports. She gets up before dawn to prepare breakfast for her household, and plans the days work for her servant girls. She goes out to inspect a field, and buys it; with her own hands she plants a vineyard. She is energetic, a hard worker, and watches for bargains. She works far into the night! She sews for the poor, and generously gives to the needy. She has no fear of winter for her household, for she has made warm clothes for all of them.

COMMENT ON 31:10-21

Pro. 31:10. From here to the end of the chapter sets for the beautiful description of a virtuous woman, wife and mother. It is the Bibles longest and best description of her. It has been a favorite of many Christian women, and every Christian girl should know it well. Each of the verses of this detailed description begins with the different letters of the Hebrew alphabet. To describe it in English, Pro. 31:10 begins with A, Pro. 31:11 with B, Pro. 31:12 with C, etc. to the end. Other passages on the virtuous woman: A worthy woman is the crown of her husband (Pro. 12:4); A prudent wife is from Jehovah (Pro. 18:22); Whose adorning let it not be the outward adorning…but let it be the hidden man of the heart, in the incorruptible apparel of a meek and quiet spirit, which is in the sight of God of great price. For after this manner aforetime the holy women also, who hoped in God, adorned themselves (1Pe. 3:3-5).

Pro. 31:11. The first part of this description relates her to her husband, and the first thing it says is that he can trust 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 (Pulpit Commentary). See the contrast in Pro. 7:18-19. The man is not at home; He is gone on a long journey…Come, let us take our fill of love until morning. His confidence in her integrity and her attention to the familys interests shows up in he shall have no lack of gain. Pro. 31:13 onward shows the important part she plays in the sound financial condition of the home. Contrast her relationship to this with the spendthrift wives who fairly wreck their husbands financially.

Pro. 31:12. She is altogether an asset to him and in no sense a liability. Again, she brings him joy and not sorrow by her behaviour and by her contributions. Her good is unmixed: she will do him good and not evil…Her good is…constant and permanent…all the days of her life (Clarke). All the days of her life shows that she will still be his wife in years to come; she will be faithful to the marriage vow: Until death do us part. She will not only do good to him while he is strong and able but also when he is older and infirm.

Pro. 31:13. Wool and flax (from whence comes linen) were made into yarn or thread, the yarn or thread into cloth, and the cloth into garments. This made it a big job to make clothes for the family, but she did it willingly and cheerfully. She was neither lazy nor complaining.

Pro. 31:14. Even as she sought wool and flax (Pro. 31:13), evidently wanting good materials to work with, even so she provides her family with good food, some of which came from distant places. Their markets contained items made possible by merchant-ships. She had planned mealsnot just thrown-together ones or krick-krack eating.

Pro. 31:15. We notice three things: (1) she gets up earlyis no late-sleeper who is only concerned about herself instead of her family; (2) she cooks a good breakfast for the familya good breakfast is a good foundation for the familys days activities: they do not leave the house with empty stomachs; (3) she gets the familys maidens busy with their work for the day. By that time some of our society-loving women finally get out of bed, she has a half-days work already done. She is filling her God-indended role in the home.

Pro. 31:16. In this she is probably not acting independent of her husband, but since he is one of the elders of the land (Pro. 31:23), she acts as his agent to investigate the worth of a particular field, to purchase it, and to plant it with vines for a vineyard.

Pro. 31:17. All of this activity and working with her own hands elevated her out of being a weak, sickly woman. She was strong and healthy and able to uphold her part of the familys work and projects. And she didnt think she needed to be liberated!

Pro. 31:18. She is a busy woman. She not only gives tasks to the maidens (Pro. 31:15), but she herself works. She not only works outdoors, planting vineyards, etc. (Pro. 31:16), but she makes garments and sells them (Pro. 31:24). No wonder her lamp goeth not out by night! Yet she is not just a slave who works but has no responsibility to see that the business is profitable: she so manages things that her merchandise is profitable.

Pro. 31:19. In Pro. 31:13 we saw that she seeketh wool and flax (the raw materials). In this verse she is using the distaff and the spindle to make the thread or yarn. Pro. 31:24 tells of her going on to make the actual garments and delivering them to the merchant to sell to the public. The distaff-and-spindle system of making thread preceded the spinning wheel: The spindle and distaff are the most ancient of all the instruments used for spinning, or making thread. The spinning wheel superseded them (Clarke). The distaff held the wool to be made into thread or yarn, and the spindle was what the finished thread or yarn was collected on. Before the spinning wheel, which mounted both of these on its solid framework, they were two independent pieces that had to be held and handled by the hands, under the arm, on the lap, etc. during the operation.

Pro. 31:20. More Hebrew parallelism: stretcheth out her hand is the same as reacheth forth her hands; to the poor is the same as to the needy. She works for her family (Pro. 31:20), but she does not forget others who are needy. Again, she is interested in business (personal, legitimate gain), but in so doing she is not unmindful of those who are having financial difficulties. We are taught to remember the unfortunate also: Mat. 25:34-36; Act. 11:29; 1Co. 16:1-2; Eph. 4:28; 1Jn. 3:17.

Pro. 31:21. They did not have the severe winters that we do; on the other hand, they didnt have the weather-tight houses and furnaces that we have. So they had to have warm clothing to cope with their times of colder weather. Her children were well and comfortably clothedthey were not neglected waifs of the street. The scarlet color would be warmer than plain white garments and dressier too. Every good mother wants her family to look nice.

TEST QUESTIONS OVER 30:10-21

1.

What subject is discussed in these verses (Pro. 31:10)

2.

How does each verse from Pro. 31:10 to the end of the chapter begin (Pro. 31:10)?

3.

What is the first thing affirmed of the virtuous woman (Pro. 31:11)?

4.

What does Pro. 31:12 say of her goodness to her husband?

5.

What caused making clothing to be such a big job in those times (Pro. 31:13)?

6.

What is said of her spirit in Pro. 31:13?

7.

How concerned was she that her family was well fed (Pro. 31:14)?

8.

What three things are affirmed of her in Pro. 31:15?

9.

Why is she doing all this work instead of her husband (Pro. 31:16)?

10.

Why is she a strong, healthy woman (Pro. 31:17)?

11.

Comment upon the busy life that she leads (Pro. 31:18).

12.

What was made with the distaff and spindle (Pro. 31:19)&

13.

What does Pro. 31:20 tell us about this busy woman?

14.

What about her familys clothing (Pro. 31:21)?

Fuente: College Press Bible Study Textbook Series

APPENDIX (c).THE PRAISE OF A GOOD WIFE. (Pro. 31:10, sqq.)

This is written in the form of an acrostic, the twenty-two verses composing it each commencing with a letter of the Hebrew alphabet. This may have been done, as in the case of several of the psalms, which are of a didactic character (e.g., 25, 34, 37, 119), to render it more easy for committal to memory. By some writers the acrostic form has been supposed to argue a late date for the poem, but there is no evidence for this. One psalm, at all events, of which there seems no reason to doubt the Davidic authorshipthe 9this cast in this form.

(10) Who can find a virtuous woman?Various mystical interpretations of the person here implied have been held at different times. She has been supposed to signify the Law, the Church, the Holy Spirit.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

THE MODEL WIFE.

10. We have here one of the most remarkable compositions of the book: an acrostical or alphabetical ode or poem, consisting of twenty-two stanzas or distichs; this being the number of the letters in the Hebrew alphabet. Each distich begins with a letter of the alphabet, in order: the first with , aleph, the second with , beth, the third with , gimel, etc. There are a number of these acrostical poems in the Bible: as Psalms 25, 34, 37, 111, 112, 119, 145 ; Lamentations 1-4, etc.

From the number of these acrostics, it is inferred that the Hebrews were peculiarly fond of this species of composition. Perhaps this arrangement may have aided the memory, as in the earlier days, when books were rare or unknown, long poems, histories, legal codes, etc., were stored up in the memory and repeated. The whole oral or traditional law of the Jews was said to have been thus preserved in memory from generation to generation till the later periods of their history, when it was committed to writing, and constitutes what is called the Talmud. These acrostical pieces have been of utility to us moderns in assisting our judgment on some points of Hebrew grammar and prosody. They show that the number of letters was not only the same anciently as now, but also that , shin, and , sin, ( sheen and seen) were then, as at the present, reckoned one letter. As to the prosody, or versification, they exhibit more definitely the character of the Hebrew measures, or verses, showing that, like other nations, the Hebrews used in their poetry verses or lines of different lengths, according to the taste of the writer or the nature of the subject. In this composition the lines, as usually divided, are comparatively short, the alphabetical letters occurring at the beginning of the alternate lines. The lines are not exactly equal, whether measured by words or syllables; but there is in them a general regularity of measure and rhythm. We subjoin, from Muenscher’s translation, three stanzas or distichs, as specimens:

Who can find a virtuous wife?

For her worth is far above pearls.

The heart of her husband trusteth in her,

And he shall not lack gain.

She will do him good, and not evil,

All the days of her life.

The authorship of this poem is not entirely agreed upon. Some attribute it to Solomon, others to Bathsheba; some to the mother of Lemuel, the queen of Massa, (see introductory remarks to Pro 31:1,) or, at least, as commended to Lemuel by his mother, as a description of the kind of wife she would wish him to seek. The possibility is, that the piece was composed by Lemuel himself, as also the preceding part of the chapter, as the summing up and reducing to artistic form of the instructions received from his mother. This theory agrees better with the first verse of the chapter than any other: “The words of Lemuel that his mother taught him;” but is not without its difficulties.

This beautiful composition has always been justly admired. The old commentators go into raptures over it. One calls it “The golden A, B, C’s for wives;” another, “The looking-glass for ladies by which they should dress themselves;” “A song both beautiful and noble,” etc.

Some are of the opinion that this poem is a distinct composition, nowise related to the preceding verses. The Septuagint gives it as a part of chapter Pro 29:27, and places the proverbs of Agur and Lemuel in chapter 24. It does not partake of the linguistic idioms of “the words of Lemuel.”

Fuente: Whedon’s Commentary on the Old and New Testaments

10. Who can find a virtuous woman This translation is unhappy.

First, the word “virtuous,” whatever may have been its original sense, now lost, according to its common modern use, as applied to woman, does not convey the idea of the original: for , ( esheth hhayil,) does not mean a chaste woman. Chaste the woman is who here sits for her picture; but this is a matter of course, and is quietly assumed, not only here, but throughout the whole piece. There is a beauty in this fact. It would have been a poor compliment to a noble-minded. God-fearing Hebrew lady, as it is to a Christian, to say that she was a chaste woman. She is in this respect not only above reproach and above suspicion, but her character forbids the matter to be raised as a subject of thought. It is not mentioned or alluded to. We have scarcely any English word that conveys the exact and full force of the original hhayil. The versions generally render it by strength, or some equivalent that is, a strong wife. The Septuagint has manly, brave, courageous; the Vulgate, followed by the Douay, valiant, which is not a bad rendering. Stuart translates, “a woman of energy,”

which comes as near the idea as any other one word. The original involves the notion of strength, force, energy, ability, capability, bravery, valour, (with such modification as female character would imply,) every element fitting her for her station, and those in a high degree. It embraces the physical, intellectual, and moral: a woman capable of doing, being, and enduring all that pertains to a wife, and that in an heroic manner: not the wife of a person in lowly station, but in the higher walks of society the wife of a magistrate or prince.

Secondly, the translation is rather too literal to convey what we conceive to be the meaning and force of the original sentence. The interrogative form in our language implies a negation: “Who can find?” equivalent to, no one can find. This would be horrible, if we were to take virtuous, here, in our modern sense, as applied to a woman. The writer evidently intended no such disparagement of woman in general; not even if we tone down the implied answer into, such a one can scarcely be found. The true link will appear by a very slight change, abundantly warranted by the Hebrew idiom Who will find (me) a suitable wife? which again is equal to, “O that I might find,” etc. It is the expression of an ardent desire to find a wife of superior excellences, rather than a reflection on the sex and a note of despair. The Hebrew scholar need scarcely be reminded of the frequent use of the particle , ( mi,) as expressing a wish or desire. (See Gesenius under the word.) The following is a free translation according to the sense:

O that I might find a brave wife!

For her value is far beyond that of pearls!

This makes a proper introduction to the particulars that follow. The common version does not.

Fuente: Whedon’s Commentary on the Old and New Testaments

The Destination: Walking in Christ’s Fullness The final passage we find on our journey is Pro 31:10-31. It is here where a person reaches his destination and fullness in life. It describes a husband in his prosperity because of a wise wife. God wants to bring us into a place of fruitfulness and prosperity. The final signpost is found at our destination (Pro 31:30).

Pro 31:30, “Favour is deceitful, and beauty is vain: but a woman that feareth the LORD , she shall be praised.”

It tells us that walking in the fear of the Lord on this journey and humbling ourselves in obedience to the voice of wisdom will ultimately exalt us into the praises of our Lord, as we, the bride of Christ, live in tender love and affection with Him throughout eternity. We will enter into His glory and become like Him.

If there is a beginning to a path of wisdom, then there is a journey. If journey, then a destination. Our destination is to become like our Lord and Saviour, Christ Jesus or to walk in the fullness of Christ. We could liken this journey to John Bunyan’s book called Pilgrim’s Progress. [153] The first chapter of Proverbs reveals to us that this destination is a place of safety and rest in Christ Jesus (Pro 1:33).

[153] George Offor, ed., The Works of John Bunyan, 3 vols. (Edinburgh: Blackie and Son, 1855).

Pro 1:33, “But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.”

Another way to describe our destination is to say that wisdom will lead us into God’s rest. Hebrew describes a Sabbath rest for the people of God (Heb 4:9).

Heb 4:9, “There remaineth therefore a rest to the people of God.”

In contrast, the sinner’s destiny is described in Rev 14:11 as having “no rest.”

Rev 14:11, “And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night , who worship the beast and his image, and whosoever receiveth the mark of his name.”

Does not Solomon’s name, if fact, mean “rest, or peace”? We also know that when Solomon became king over Israel, this nation entered into its only period of rest from its enemies (1Ch 22:9).

1Ch 22:9, “Behold, a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about: for his name shall be Solomon, and I will give peace and quietness unto Israel in his days.”

The reason that Israel entered into rest is that its enemies had been subdued by David, who was a man of war. A nation or a people only has peace when it exercises dominion and subdues its enemies. The Lord once gave me a vision of a friend of my peacefully sitting in his home reading his Bible. Then the Lord said to me, “There is peace in a home when there is dominion in that home.” Then the Lord quickened to me Luk 11:21.

Luk 11:21, “When a strong man armed keepeth his palace, his goods are in peace:”

Regarding Pro 31:1-9 about the righteous duties of a king, did not God tell Joshua that the conquest of Canaan would bring them into rest (Jos 1:13)?

Jos 1:13, “Remember the word which Moses the servant of the LORD commanded you, saying, The LORD your God hath given you rest, and hath given you this land.”

Did not the judges bring the people of Israel into rest after delivering them from their enemies (Jdg 3:30)?

Jdg 3:30, “So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.”

Thus, when Israel’s enemies were subdued, this nation has rest under King Solomon. For the Church of Jesus Christ, there is a rest that God has made for us in order that we may enter into it. But, we must enter into this rest by taking authority over the enemy, Satan, in our life. This is why the last chapter of the book of Proverbs describes the duties of a king. It reveals to us how a king can rule and reign in righteous. In addition, we will not fully enter into our rest until we enter heaven and, as the bride of Christ, we become His wife. This is why the last chapter of Proverbs describes the virtuous.

Then shall be fulfilled that prophecy in the book of Revelation regarding the Church ruling on earth forever. Note:

Rev 5:10, “And hast made us unto our God kings and priests: and we shall reign on the earth.”

Regarding Pro 31:10-31, does not a bride enter into rest when she enters the house of her husband? Note:

Rth 1:9, “The LORD grant you that ye may find rest, each of you in the house of her husband. Then she kissed them; and they lifted up their voice, and wept.”

This point of a woman’s desire for rest through marriage was made clear to me as I live in East Africa, amidst a people in an underdeveloped nation. The females of poor families are destined to a life of hard work, little education and no honor. They become servants in the homes of the wealth, and are treated with despite. Only through marriage can such a female find hope of deliverance and rest from this cycle of poverty.

The Church is to walk in the virtues of this woman in Proverbs 31, and more so as we receive our immortal bodies in heaven.

Then shall be fulfilled that prophecy found in the book of Revelation regarding the marriage of the Lamb receiving His bride.

Rev 19:5-8, “And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.”

Thus, is our eternal destination reached, when we become the bride of Christ, and as we rule and reign as priests and kings unto God. There we enter into eternal rest, where heaven is our destination, where heaven is our home.

The book of Proverbs concludes at its destination. The goal of a believer is to become like the Lord Jesus Christ, a bride prepared for His Second Coming. The book of Proverbs describes this glorious Church as the virtuous woman. Pro 31:10-31 describes the bride that Christ is coming to received. In closing this passage and the book of Proverbs, we see our final signpost in Pro 31:30.

Pro 31:30, “Favour is deceitful, and beauty is vain: but a woman that feareth the LORD , she shall be praised.”

As we see in this last passage, the journey does not come to end. That is because our journey into eternal glory will never come to an end. Instead, we enter into rest. We will simply receive a glorified body and continue serving the Lord in heaven.

Outline Here is a proposed outline:

1. The Remedy for a Successful King Pro 31:10

2. The Characteristics of a Virtuous Woman Pro 31:11-31

Walking in Christ’s Fullness: The Virtuous Woman Pro 31:10-31 is about the virtuous woman. We find two other passages in the New Testament that give a similar description of a virtuous wife.

1Ti 2:9-10, “In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; But (which becometh women professing godliness) with good works.”

1Pe 3:1, “Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; While they behold your chaste conversation coupled with fear. Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.”

There are two major ways to approach this lengthy passage of Proverbs. There is the literal interpretation and the figurative one, as is often the case in Bible study.

If we interpret this passage literally, the theme of this passage can be found in Pro 12:4, which says that a virtuous woman is a crown to her husband.

Pro 12:4, “A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones.”

The title of this passage is often called “The Virtuous Woman.”

However, in the context of the book of Proverbs, it can also be called “Walking in the Fullness of Christ.” This is because the journey through Proverbs has its destination in bringing one to the fullness of Christ. Therefore, a figurative interpretation of this passage is often used.

The Virtuous Woman and Finances – In each of these verses about a virtuous woman, we see her wisdom regarding finances expressed. A man need not be afraid to trust his wife with his money, if she be found virtuous. One of the landmarks in my marriage was the day I relinquished the expenses to my wife. I had become too busy at work to care for these matters. I had already seen Menchu spend money in such a thrifty manner that I was not concerned about being spoiled (Pro 31:11). I had grown up in a Southern culture in the U.S. where many men controlled the finances to the point of putting their wives on a strict allowance, and spending the rest upon themselves. These men purchased boats, guns and enjoyed entertainment, while the family lived on the allowance. But a wife is much more keen as to the needs of the family than is the husband; for he is at work each day, and she is tending the household. Often, an unwise man will tend to see his needs and compulsive habits as having the priority, since he is not in touch with the details of the household. This was the case in my home. My father once told me that in their early marriage, he relinquished his paycheck to Mom, only to find it spent within the first few days. It was a period in their life when income was low. As a result, he kept her on an allowance all the days of their marriage, until he divorced her.

In contrast, my wife had grown up in a home where her father relinquished the paycheck to her mother each week. So in our first few years of marriage, I thought I was behaving normally with the finances, and she thought I was being too tight and controlling with the money.

Men should be patient enough to join with their wives and agree on how the money should be spent. If one has compulsive spending behaviors, they should be able to acknowledge this and keep each other in check until proper spending behavior is learned. If she has godly virtues, this passage of Scripture says that she will be a good manager of the home, which includes its finances. My experience after six years of marriage is for my wife and I to set goals together when making large purchases. My wife decides how to handle the daily expenses, such as food. We discuss the major spending and set a time when this purchase can be made. I have learned to settle down and just enjoy my family and my relationship with my Heavenly Father. I have few needs, and thus have contained any compulsive spending behavior so that my family can enjoy the full benefits of our paycheck. This has made our marriage much more unified.

The Virtuous Woman as an Acrostic Poem – Pro 31:10-31 is written as an acrostic, with each of these twenty-two verses beginning with the Hebrew letters in alphabetical order. The acrostic is used generally as a tool in memorizing passages of Scripture, and so it is likely that this passage enjoyed popularity in Old Testament times, as it does today.

Pro 31:10 The Remedy for a Successful King After King Lemuel’s mother warns her son about the vices of women and wine, she advices him on the remedy to have a successful kingdom, which is to marry a virtuous woman.

Pro 31:10  Who can find a virtuous woman? for her price is far above rubies.

Pro 31:10 Word Study on “virtuous” – Strong says the Hebrew word “virtuous” ( ) (H2428) means “a force,” and “an army, wealth, virtue, valor, strength.” The Enhanced Strong says it is used 243 times in the Old Testament Scriptures, being translated in the KJV as, “ army 56, man of valour 37, host 29, forces 14, valiant 13, strength 12, riches 11, wealth 10, power 9, substance 8, might 6, strong 5, misc 33.”

Comments – Regarding the definition of “force,” this is what Jesus meant in Luk 8:46, when He said that virtue had gone out of Him.

Luk 8:46, “And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me.”

The New Testament epistles list virtues and vices of men, their good characteristics and their bad ones. Therefore, the word “virtuous” here describes a woman of good moral character.

This Hebrew word describes a woman who is strong in godly character and well-rounded in every area of her life. One authors translated this phrase as a woman of moral courage.

Word Study on “woman” – Strong says the Hebrew word “woman” ( ) (H802) means, “a woman.” The Enhanced Strong says it is used 780 times in the Old Testament Scriptures, being translated in the KJV as , “wife 425, woman 324, one 10, married 5, female 2, misc 14.” This word can be used broadly to refer to both a married and an unmarried woman. However, in this passage of Scripture, because there is a reference to a husband in Pro 31:11; Pro 31:23; Pro 31:28, scholars interpret this as “wife.”

Comments The phrase “virtuous woman” literally means, “a woman of strength,” or “a woman of worth.” A person’s strength is measured not by the outward man, but by the inner man, by a person who has a character with godly qualities and virtues. Within the context of the book of Proverbs, which places emphasis on our mind and decisions, the virtuous woman is one who has the strength and courage to make wise decisions in life. We can find that a virtuous woman is also one who has conformed to her God-given destiny, which is described in Pro 1:1-6 as a person full of the seven virtues of wisdom. That is, her mind has been renewed with the wisdom of God.

We see this idea of a person’s inner strength in other verses in Proverbs.

Pro 16:32, “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.”

Pro 25:28, “He that hath no rule over his own spirit is like a city that is broken down, and without walls.”

The word “virtuous” is the same word that is used in Exo 18:21 to describe men of strong moral character.

Exo 18:21, “Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens:”

It is the same word that describes Gideon as a might man of valour.

Jdg 6:12, “And the angel of the LORD appeared unto him, and said unto him, The LORD is with thee, thou mighty man of valour .”

She is a woman that has control of her own spirit. This stability is in stark contrast to the instability of the whorish woman.

Pro 5:6, “Lest thou shouldest ponder the path of life, her ways are moveable, that thou canst not know them.”

Note other verses that use the phrase, “a virtuous woman”:

Rth 3:11, “And now, my daughter, fear not; I will do to thee all that thou requirest: for all the city of my people doth know that thou art a virtuous woman .”

Pro 12:4, “ A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones.”

Adam Clarke also notes the importance of the literal use of this word “virtuous” which means “strength.” He notes how hard the woman works in agricultural societies and states that a strong woman is of great value to her husband. [154]

[154] Adam Clarke, Proverbs, in Adam Clarke’s Commentary, Electronic Database (Seattle, WA: Hendrickson Publishers Inc., 1996), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), notes on Proverbs 31:10.

In Pro 31:10, the question is asked, “Who can find a virtuous woman?” In contrast to the warnings of an adulteress lifestyle in Pro 31:3-7, a man of wisdom will seek to find a virtuous woman. This question implies that a virtuous woman is not easily found among women. It implies that the search is not simple and can be very deceiving. Therefore, Pro 31:30 gives a warning not to be deceived by her charm and beauty in choosing a wife.

Pro 31:30, “Favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised.”

Pro 31:11-31 The Characteristics of a Virtuous Woman Pro 31:11-31 are an amplified definition of the virtuous wife mentioned in Pro 31:10.

Outline Here is a proposed outline:

1. The Virtuous Woman: Her Spiritual Blessings Pro 31:11-12

2. The Virtuous Woman: Her Financial Blessings Pro 31:13-16

3. The Virtuous Woman: Her Physical Blessings Pro 31:17-25

4. The Virtuous Woman: Her Mental Blessings Pro 31:26-27

5. The Virtuous Woman: Her Praise Pro 31:28-31

Pro 31:11-12 The Virtuous Woman: Her Spiritual Blessings Pro 31:11-12 describes the spiritual blessings that the virtuous woman will offer the king.

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

Pro 31:11 “so that he shall have no need of spoil” Comments – In contrast, the adulteress will spoil a man and bring him to poverty (Pro 5:8-10; Pro 6:26).

Pro 5:8-10, “Remove thy way far from her, and come not nigh the door of her house: Lest thou give thine honour unto others, and thy years unto the cruel: Lest strangers be filled with thy wealth; and thy labours be in the house of a stranger;”

Pro 6:26, “For by means of a whorish woman a man is brought to a piece of bread: and the adulteress will hunt for the precious life.”

Pro 31:12  She will do him good and not evil all the days of her life.

Pro 31:13-16 The Virtuous Woman: Her Financial Blessings Pro 31:13-16 describes the financial blessings that the virtuous woman will offer the king.

Pro 31:14  She is like the merchants’ ships; she bringeth her food from afar.

Pro 31:14 “she bringeth her food from afar” – Comments – She is not afraid of the journey. She has the endurance to stick with a course of action, despite the dangers and hindrances.

Pro 31:15  She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens.

Pro 31:15 “She riseth also while it is yet night” – Comments – A mother will be awakened by the cries of a child, sometimes rising constantly throughout the night, in order to feed and comfort them, to put back the blanket that the child has kicked off, or to check a sick child. My wife reminded me that when were just married, we could sleep through the night because we had no cares, but now we wake up several times each night.

Pro 31:15 “and giveth meat to her household” Comments – Menchu, my wife, is always concerned about the menu for the day. If we take a trip, she makes sure there are plans for meals. She thinks often about cooking and enjoys the time when food is provided by some other means. She never complains about this daily chore.

Pro 31:15 “and a portion to her maidens” Comments – My wife never keeps leftovers at the end of the day. She always gives them to the housekeeper, or to the guard. I sometimes think that I would like to eat this food the next day, but then I remember that Menchu is simply being a virtuous woman for her household.

Pro 31:16  She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard.

Pro 31:16 “She considereth a field, and buyeth it” Comments – A woman will go to the mall and shop all day long, while the man will only go there to purchase a particular item and leave. She looks at all of the merchandize before deciding which one to purchase. She considers and analyzes before she buys.

Pro 31:17-25 The Virtuous Woman: Her Physical Blessings Pro 31:17-25 describes the spiritual blessings of hard work that the virtuous woman will offer the king.

Pro 31:23  Her husband is known in the gates, when he sitteth among the elders of the land.

Pro 31:23 Comments – A husband is known for having a virtuous wife. He is known for the peaceful way in which he carries himself, which peace is the product of a happy home (Pro 31:11-12). He is known for the prosperity that he achieves because of an industrious wife (Pro 31:13-19). He is known for the way that he helps those in need (Pro 31:20). He is known for the way that he and his family dress because his wife looks well to their clothing (Pro 31:21-22). He is known because he has a wife who is known to conduct her affairs in the market with excellence (Pro 31:24-25). He is known for the words of wisdom that he speaks because of the wise counsel of his wife (Pro 31:26). He is known for having a home that is clean and orderly (Pro 31:27). He is known for having children who are well mannered (Pro 31:28).

Thus, a virtuous woman can be identified by looking first to her husband. This is because a virtuous woman is a key to making a man successful (Pro 12:4).

Pro 12:4, “ A virtuous woman is a crown to her husband : but she that maketh ashamed is as rottenness in his bones.”

Pro 31:24  She maketh fine linen, and selleth it; and delivereth girdles unto the merchant.

Pro 31:25  Strength and honour are her clothing; and she shall rejoice in time to come.

Pro 31:26-27 The Virtuous Woman: Her Mental Blessings Pro 31:26-27 describes the mental blessings of wise words and mental keenness that the virtuous woman will offer the king.

Pro 31:26  She openeth her mouth with wisdom; and in her tongue is the law of kindness.

Pro 31:28-31 The Virtuous Woman: Her Praise Those around her will praise her (Pro 31:28-31). Since the virtuous woman is figurative of the glorious Church entering into rest in this life and into eternal life, these final verses in the book of Proverbs tells us how the Lord will “praise us” (Pro 31:30), which is by giving us eternal rewards (Pro 31:31). In his first epistle to the Corinthians, Paul calls these eternal rewards “praises of God” (1Co 4:5).

1Co 4:5, “Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God .”

Illustrations – Daniel tells us that divine wisdom will bring us to a place of shining as the brightness of the stars.

Dan 12:3, “And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.”

The Lord will reward each of His children in Heaven according to their works.

Psa 62:12, “Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work .”

Mat 16:27, “For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works .”

Rom 2:6, “Who will render to every man according to his deeds:”

1Co 3:8, “Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour .”

1Pe 5:4, “And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away .”

There will be no rewards for the works of the flesh, which is referred to in Pro 31:30, “favour is deceitful, and beauty is vain.”

1Co 3:14-15, “If any man’s work abide which he hath built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.”

Pro 31:30  Favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised.

Pro 31:30 “Favour is deceitful, and beauty is vain” Word Study on “favour” The Enhanced Strong says the Hebrew word “favor” ( ) (H2580) is used 67 times in the Old Testament. It is translated, “grace, favour, pleasant, precious, well-favored.”

Word Study on “beauty” – The Enhanced Strong says the Hebrew word “beauty” ( ) (H3308) is used 19 times in the Old Testament and is always translated as “beauty.”

Comments – While man tends to trust in his strength (Pro 20:29), a woman trusts in her beauty (Eze 16:15). Note:

Pro 20:29, “The glory of young men is their strength: and the beauty of old men is the gray head.”

Eze 16:15, “ But thou didst trust in thine own beauty , and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was.”

Pro 31:30 “but a woman that feareth the LORD, she shall be praised” – Word Study on “she shall be praised” Hebrew ( ) (H1984) This is a primitive root that literally means, “to be clear (originally of sound, but usually of color), or to shine,” and it takes the figurative meaning, “to make a show, to boast,” and thus the meaning, “to be (clamorously) foolish, to rave, to celebrate, or to stultify.” The Enhanced Strong says it is used 165 times in the Old Testament, being translated in the KJV as, “praise 117, glory 14, boast 10, mad 8, shine 3, foolish 3, fools 2, commended 2, rage 2, celebrate 1, give 1, marriage 1, renowned 1.”

Pro 31:30 Comments – The question presented in Pro 31:10 about how to find a virtuous woman to take as a wife implies that a virtuous woman is not easily found. It implies that the search is not simple and can be very deceiving. Therefore, Pro 31:30 gives a warning not to be deceived by her charm and beauty in choosing a wife.

Pro 31:30, “Favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised.”

As Pro 11:22 warns, some men marry a woman, not having looked past the beautiful golden ring and found themselves married to a foolish woman.

Pro 11:22, “As a jewel of gold in a swine’s snout, so is a fair woman which is without discretion.”

Creflo Dollar says that charm is but for the moment, while character is all the time. [155]

[155] Creflo Dollar, Changing Your World (College Park, Georgia: Creflo Dollar Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program, 18 June 2009.

Note other translations of Pro 31:30:

BBE, “Fair looks are a deceit, and a beautiful form is of no value; but a woman who has the fear of the Lord is to be praised.”

HNV, “Charm is deceitful, and beauty is vain; But a woman who fears the LORD, she shall be praised.”

Pro 31:31  Give her of the fruit of her hands; and let her own works praise her in the gates.

Pro 31:31 Comments – When a virtuous woman has her life and her household in order, it brings about a beauty that inspires others to praise her. This praise opens the door for the virtuous woman to redirect that praise to the source of her strength and wisdom, and that is to her Lord who has blessed her.

Fuente: Everett’s Study Notes on the Holy Scriptures

The ABC of the Virtuous Woman

v. 10. Who can find a virtuous woman? the emphatic question pointing to the meaning: How splendid it would be for every man to have such a wife! For her price is far above rubies, beyond the worth of pearls and all treasures of the home, in so far as they pertain to this life.

v. 11. The heart of her husband doth safely trust in her, he may rely absolutely upon her prudence and skill in the home, so that he shall have no need of spoil, he shall not fail of gain, since she watches over the income of the family.

v. 12. She will do him good, in a constant show of affection, and not evil all the days of her life, her love not being subject to moods. Her diligence, wisdom, and shrewdness are now portrayed.

v. 13. She seeketh wool and flax, or linen, busying herself with these materials in order to produce garments, and worketh willingly with her hands, taking pleasure in performing the work which every day offers.

v. 14. She is like the merchants’ ships, in selling her products and obtaining new ware and gain; she bringeth her food from afar, providing all the necessities of the house in ample time.

v. 15. She riseth also while it is yet night, she is up and at her work before daylight, and giveth meat to her household, distributing food to all its members, for an early breakfast, and a portion to her maidens, so that the meals are ready at a certain time and no time is lost.

v. 16. She considereth a field, carefully contemplating its worth for purchase, and buyeth it, since her thrift has enabled her to lay aside the purchase money, with the fruit of her hands, with the money she has earned by her own labor, she planteth a vineyard, investing her money wisely.

v. 17. She girdeth her loins with strength, showing vigor in every undertaking, and strengtheneth her arms, both her diligence and the energy displayed by her increasing continually.

v. 18. She perceiveth that her merchandise is good, she is aware that her gain is regular, a fact which spurs her on to renewed effort; her candle goeth not out by night, if necessary she will work far into the night in order to accomplish her purpose.

v. 19. She layeth her hands to the spindle, and her hands hold the distaff, she uses the spinning-wheel in the proper and effective manner, she lacks neither the skill nor the willingness to work with her own hands. At the same time, it is not selfishness or avarice which inspires the virtuous woman.

v. 20. She stretcheth out her hand to the poor, spreading out both hands with gifts for the unfortunate; yea, she reacheth forth her hands to the needy, always ready to help such as are truly in need.

v. 21. She is not afraid of the snow for her household, having used the proper foresight, she need not fear the cold of winter for those dependent upon her; for all her household are clothed with scarlet, heavy woolen material, both warm and of prosperous appearance.

v. 22. She maketh herself coverings of tapestry, coverlets and hangings to decorate her home; her clothing is silk and purple, made of fine Egyptian byssus and of cloth dyed with reddish-purple from Phoenicia. Moreover, her influence extends beyond the confines of her home.

v. 23. Her husband is known in the gates, where the most influential citizens were wont to assemble, when he sitteth among the elders of the land, an important and famous personage.

v. 24. She maketh fine linen, shirts and underclothes, and selleth it; and delivereth girdles unto the merchant, literally, to the Canaanite, for the Phoenician merchants were the most prominent at that time.

v. 25. Strength and honor are her clothing, making her independent of all petty annoyances and worries and permitting her to look into the future with simple confidence; and she shall rejoice In time to come, not in foolish self-confidence, but in the consciousness of having made the best possible preparations for the maintenance of herself and her household.

v. 26. She openeth her mouth with wisdom, for that is all her heart knows; and in her tongue is the law of kindness, her speech is altogether amiable and full of love.

v. 27. She looketh well to the ways of her household, wisely arranging and superintending the work of all the servants, and eateth not the bread of idleness, being busy both in superintending and in joining hands with the rest in working.

v. 28. Her children arise up, wherever they present themselves, and call her blessed, praising the mother to whom they owe so much; her husband also, and he praiseth her, in the words now quoted,

v. 29. Many daughters have done virtuously, many women have shown virtue, Rth 4:11, but thou excellest them all. The author now gives a summary of his remarks.

v. 30. Favor, that is, grace acquired and shown by a woman, is deceitful, it has no real, lasting value, and beauty is vain, it is a breath, a vanity, it is no measure of a woman’s real worth; but a woman that feareth the Lord, she shall be praised, that is the highest praise which can be bestowed upon a woman at any time.

v. 31. Give her of the fruit of her hands, namely, the praise which she so richly deserves; and let her own works praise her in the gates, that is, in the place where the elders, the representatives of the people, assemble, the foremost men of the nation acknowledging such a woman’s excellency. This hymn, called the ABC of a virtuous woman, on account of the fact that it is an acrostic in the original Hebrew, each succeeding verse beginning with the next letter of the Hebrew alphabet, is well worthy to be memorized by every Christian woman, and especially every Christian wife, as containing the ideal of the Lord Himself.

Fuente: The Popular Commentary on the Bible by Kretzmann

Pro 31:10. Who can find a virtuous woman, &c. The versions in general agree in reading this, a strong woman. The word chaiil, signifies firmness of body or mind; and is applied to strength of different kinds, agreeably to the context; and therefore may with great propriety be rendered, a virtuous woman, or a woman of a strong and excellent mind. See on chap. Pro 12:4.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 826
USEFULNESS OF SCHOOLS OF INDUSTRY

Pro 31:10. Who can find a virtuous woman? for her price is far above rubies.

WHILE we rejoice in the progress of civilization, we cannot but regret the loss of primitive simplicity. In former days, women of the highest rank did not disdain to employ themselves in the most common offices of life [Note: Gen 18:6.]. King Lemuel, supposed by some to be Solomon himself, was exhorted by his inspired mother to select for his wife a woman who was not ashamed to occupy herself in domestic duties. The description here given of a queen, is, alas! but ill suited to the refinement of the present age. It is rather calculated for the lower classes of the community. With a more immediate view therefore to their benefit, we shall consider it, and shew,

I.

The character of a virtuous woman

There is no other character so fully drawn in Scripture as this. She is described by,

1.

Her industry

[She rises early [Note: ver. 15.]: and when occasion requires, goes late to rest [Note: ver. 18.]. She encourages industry in her dependents [Note: ver. 15.], and sets them an example of it herself [Note: ver. 19.], willingly [Note: ver. 13.], regularly [Note: ver. 27.], without regarding fatigue [Note: ver. 17.].]

2.

Her prudence

[She sells the produce of her labour [Note: ver. 24.], and lays out her money with judgment for the permanent benefit of her family [Note: ver. 16.]. She provides comfortably for her family in respect of food [Note: ver. 15.] and clothing [Note: ver. 21. In the margin it is with double garments. ]. She guards against all waste of her husbands property [Note: ver. 11, 12.]. She employs her leisure in improving her mind [Note: ver. 26.]; and conducts herself with love and kindness towards all [Note: ver. 26.].]

3.

Her piety

[She is not satisfied with performing her duties towards man, but endeavours to serve God also [Note: ver. 30.]. She accounts the fear of God to be the one thing needful. She labours above all things to cultivate this divine principle: she makes it the source and motive, the rule and measure, the scope and end, of all her actions; and, while she serves her God, she delights also to benefit the poor [Note: ver. 20.].]

Of such a character it is not easy to estimate,

II.

The worth

Rubies are accounted valuable among earthly treasures: but the worth of such a woman is infinitely above themshe is,

1.

An ornament to her sex

[However highly beauty is prized among men, the endowments before mentioned render their possessor incomparably more lovely [Note: ver. 30.]. The person possessing them must be admired in any station in life; but her excellence is then most conspicuous and most valuable, when she sustains the relations of a wife and a mother [Note: ver. 29.]. It is to be lamented that such characters are rarely found [Note: The text.]: but the more scarce they are, the more worthy are they of our esteem.]

2.

A blessing to her family

[Of whatever rank they be, they cannot fail to reap much benefit from her prudent management, and pious example. If they be poor, especially, the good arising to them will be incalculable. They will enjoy a thousand comforts, of which others of their class are destitute. Their decent appearance will procure them respect, and redound to her praise [Note: ver. 23.]. Her children will love and honour her, and bless God on her account [Note: ver. 28.]. Her husband will delight in her himself, and make his boast of her to others [Note: ver. 28.]. They will all esteem her as a rich and continued source of domestic felicity.]

3.

A comfort to all around her

[The rich will be glad to aid her by their wealth and influence. The poor will find in her a friend, to counsel them in difficulty, and relieve them in distress. All who behold her, will be constrained to applaud her conduct [Note: ver. 31.], and many will be excited to follow her example.]

We may now hope for a favourable attention, while we set before you,

III.

The tendency of this institution to increase their number

Though piety is as common among the poor as among any class of the community, yet it is very rare indeed that we can find among them a combination of the qualities before insisted on.
[From want of education they know not how to manage their affairs And from habits of inattention, they are indisposed to learn ]
But to the rising generation much good will arise from a school of industry
[The instruction which they gain in common schools, is very confined; but in this they will be taught all that can qualify them for usefulness in this world, or happiness in the next. To read the Bible, and to fear God, will be proposed as the first objects of their attention. To qualify them for service, and to fit them to manage their own families at some future period, is the next concern we wish to promote. To call forth their own exertions, and stimulate a desire to excel, every encouragement will be afforded them. Thus habits of industry, of economy, of subordination to men, and of piety to God, being formed, they will fill up their future stations in life with far greater advantage to themselves, and benefit to society.]

We will now consider some objections that may be made
1.

Among the rich

[Some think it better that the poor should be kept in ignorance. But these are themselves ignorant, unfeeling, and ungodly. Some have a fear that persons may be wanted for agricultural work; but there will always be found many who stand in need of employment.]

2.

Among the poor

[These are unwilling to forego the immediate earnings of their children. But in a little time they will earn much more than they now do. They will sooner find situations where they will live at free cost. they will probably be able at a future period to aid their parents, instead of being a grief, and perhaps a burthen, to them. They will have a far better prospect of heaven, by having their minds instructed, and their conduct regulated, than they would have had, if brought up in ignorance and sin.]

We conclude with recommending the institution to your support
[If self-interest alone were consulted, the rich should help forward such institutions: for, if extensively promoted, they would soon lower the rates. But if benevolence be allowed to operate, it has unbounded scope for exercise in such institutions as these; since they render the lower orders of people more intelligent, more useful, more properous, and more happy.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

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 Psa 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.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Pro 31:10 Who can find a virtuous woman? for her price [is] far above rubies.

Ver. 10. Who can find a virtuous woman? ] Good wives are rare commodities, and therefore precious and highly to be prized, even above rubies. The Hebrews put rarum pro charo, as in 1Sa 3:1 Pro 25:7 ; “Let thy feet be precious in thy neighbour’s house” – that is, let them seldom come there, lest thou become overcheap and undervalued. a It is easy to observe that the New Testament affords more store of good women than the Old. When Paul came first to Philippi, few or none came to hear him but women, Act 6:13 but they drew on their husbands, and it soon became a famous church. What a rare piece was Priscilla, who better instructed Apollos, ventured her life for Paul, Rom 16:4 and was such a singular help to her husband that she is mentioned before him as the more forward of the two. Rom 16:3 Like as was also Manoah’s wife, Jdg 13:24-25 and Nazianzen’s mother. Solomon’s mother was behind none of them, as appears by this poem, either composed by Solomon as a character of her, as some have thought, or else by herself, for his direction in the choice of a good wife, which would be worthy his pains, though he should fetch her as far as men do rubies – procul prae unionibus precium eius. What a way sent Abraham and Isaac for good wives for their sons!

a . – Arist. Ethic.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Proverbs

PORTRAIT OF A MATRON

Pro 31:10 – Pro 31:31 .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

Who can find . . . ? This heading is the Figure of speech Erotesis. App-6. The twenty-two verses which follow, each begin with the twenty-two successive letters of the Hebrew alphabet. The acrostic cannot be reproduced in English, because the letters of the two alphabets vary in their number, order, and equivalents. This is to emphasize the great lesson King Solomon was to learn. Note the warnings against foreign women (p. 865), which, alas! Solomon failed to heed. This is why the book closes with the eulogy of the model Israelitish matron. See the evidence in App-74.

virtuous. The English use of this word limits it to one kind of excellence. The meaning of the Hebrew is wider: hayil = strong in all moral qualities. Ruth is the only one so called in the O.T. May it not be that we have here Bathsheba’s or Solomon’s (and David’s) commendation of Ruth?

Fuente: Companion Bible Notes, Appendices and Graphics

Pro 31:10-31

Pro 31:10-31

THE VIRTUOUS WOMAN

“A worthy woman who can find, For her price is far above rubies.”

“The heart of her husband trusteth in her, And he shall have no lack of gain.”

“She doeth 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 merchant-ships; She bringeth her bread from afar.”

“She riseth also while it is yet night, And giveth food to her household, And their task 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 maketh strong her arms.”

“She perceiveth that her merchandise is profitable; Her lamp goeth not out by night.”

“She layeth her hands to the distaff, And her hands take hold of the spindle.”

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 for herself carpets of tapestry; Her clothing is fine linen and purple.”

“Her husband is known in the gates, When he sitteth among the elders of the land.”

“She maketh linen garments and selleth them, And delivereth girdles unto the merchant.”

“Strength and dignity are her clothing; And she laugheth at the time to come.”

“She openeth her mouth with wisdom; And the law of kindness is on her tongue.”

“She looketh well to the ways of her household, And eateth not the bread of idleness.”

“Her children rise up and call her blessed; Her husband also, and he praises her, saying,”

“Many daughters have done worthily, But thou excellest them all.”

“Grace is deceitful, and beauty is vain; But a woman that feareth Jehovah, she shall be praised.”

“Give her of the fruit of her hands; And let her works praise her in the gates.”

This poem needs no explanation. It is a brilliant description, not only of the ideal Jewish wife of Israel’s ancient history, but also of the typical wife of those American pioneers who built our nation, for this ideal was generally adopted by that whole generation of Bible-reading, God-fearing people who built a civilization in the wilderness of North America. This truth is illustrated by the fact that this poem has been publicly read at the funerals of thousands of women during this century and the last, many occasions having been those in which this writer read the chapter.

“This beautiful poem is a fitting climax to the Book of Proverbs.” Throughout Proverbs, we have had all kinds of warnings against women who are prostitutes, adulterous, contentious, nagging, etc., but here we have emphasis upon the woman who is truly noble.

Her many wonderful qualities are thrift, industry, kindness, compassion, efficiency, business sense, discretion, discernment, true love, faithfulness and all the other graces and virtues of true womanhood. However, her crowning glory is mentioned in the concluding verses: “A WOMAN THAT FEARETH JEHOVAH”! There is no ability or achievement that surpasses the sacred worthiness of a truly Christian woman. Blessed be her name for ever! Those who fail to find salvation and fulfillment in Christ Jesus, regardless of other so-called achievements and successes, have failed totally.

The worthy woman in view here was wealthy, having servants of her own, money to purchase a field; and her husband was one of the “city fathers,” sitting in the gates; and she stands as a paradigm of the Old Testament ideal of womanhood. This Old Testament ideal needs the enhancement of New Testament values, in which the poor widow who cast her last two mites into the treasury was awarded the praise of the Head of our holy religion, and in which the destitute woman with the issue of blood, a Gentile dog in the eyes of her contemporaries, exhibited a faith which Christ found, “No, not in Israel.”

Nevertheless, this ideal of the “Worthy Woman” is exactly the one which was exhibited by the vast majority of the pioneer women of America who, in a very real sense, were the architects of our current civilization. This writer’s mother, and both his maternal and paternal grandmothers, as well as those corresponding ancestors of this writer’s wife, fully measured up to what is stated here of the “Worthy Woman.” They were THAT KIND OF WOMEN. There’s altogether a new breed of women in vogue today; and it is far too early to give an accurate appraisal of the consequences. However, we are sure, as Jamieson stated it, that, “Upon the ability of the women of this generation to measure up to the ideals of this marvelous portrait of the Worthy Woman, there rest untold results in the domestic, and religious welfare of our nation.” ; GOD HELP THE WOMEN OF OUR DAY TO RECOGNIZE IN JESUS CHRIST THEIR TRUE LIBERATOR!

Pro 31:10. From here to the end of the chapter sets for the beautiful description of a virtuous woman, wife and mother. It is the Bibles longest and best description of her. It has been a favorite of many Christian women, and every Christian girl should know it well. Each of the verses of this detailed description begins with the different letters of the Hebrew alphabet. To describe it in English, Pro 31:10 begins with A, Pro 31:11 with B, Pro 31:12 with C, etc. to the end. Other passages on the virtuous woman: A worthy woman is the crown of her husband (Pro 12:4); A prudent wife is from Jehovah (Pro 18:22); Whose adorning let it not be the outward adorning…but let it be the hidden man of the heart, in the incorruptible apparel of a meek and quiet spirit, which is in the sight of God of great price. For after this manner aforetime the holy women also, who hoped in God, adorned themselves (1Pe 3:3-5).

Pro 31:11. The first part of this description relates her to her husband, and the first thing it says is that he can trust 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 (Pulpit Commentary). See the contrast in Pro 7:18-19. The man is not at home; He is gone on a long journey…Come, let us take our fill of love until morning. His confidence in her integrity and her attention to the familys interests shows up in he shall have no lack of gain. Pro 31:13 onward shows the important part she plays in the sound financial condition of the home. Contrast her relationship to this with the spendthrift wives who fairly wreck their husbands financially.

Pro 31:12. She is altogether an asset to him and in no sense a liability. Again, she brings him joy and not sorrow by her behaviour and by her contributions. Her good is unmixed: she will do him good and not evil…Her good is…constant and permanent…all the days of her life (Clarke). All the days of her life shows that she will still be his wife in years to come; she will be faithful to the marriage vow: Until death do us part. She will not only do good to him while he is strong and able but also when he is older and infirm.

Pro 31:13. Wool and flax (from whence comes linen) were made into yarn or thread, the yarn or thread into cloth, and the cloth into garments. This made it a big job to make clothes for the family, but she did it willingly and cheerfully. She was neither lazy nor complaining.

Pro 31:14. Even as she sought wool and flax (Pro 31:13), evidently wanting good materials to work with, even so she provides her family with good food, some of which came from distant places. Their markets contained items made possible by merchant-ships. She had planned meals-not just thrown-together ones or krick-krack eating.

Pro 31:15. We notice three things: (1) she gets up early-is no late-sleeper who is only concerned about herself instead of her family; (2) she cooks a good breakfast for the family-a good breakfast is a good foundation for the familys days activities: they do not leave the house with empty stomachs; (3) she gets the familys maidens busy with their work for the day. By that time some of our society-loving women finally get out of bed, she has a half-days work already done. She is filling her God-indended role in the home.

Pro 31:16. In this she is probably not acting independent of her husband, but since he is one of the elders of the land (Pro 31:23), she acts as his agent to investigate the worth of a particular field, to purchase it, and to plant it with vines for a vineyard.

Pro 31:17. All of this activity and working with her own hands elevated her out of being a weak, sickly woman. She was strong and healthy and able to uphold her part of the familys work and projects. And she didnt think she needed to be liberated!

Pro 31:18. She is a busy woman. She not only gives tasks to the maidens (Pro 31:15), but she herself works. She not only works outdoors, planting vineyards, etc. (Pro 31:16), but she makes garments and sells them (Pro 31:24). No wonder her lamp goeth not out by night! Yet she is not just a slave who works but has no responsibility to see that the business is profitable: she so manages things that her merchandise is profitable.

Pro 31:19. In Pro 31:13 we saw that she seeketh wool and flax (the raw materials). In this verse she is using the distaff and the spindle to make the thread or yarn. Pro 31:24 tells of her going on to make the actual garments and delivering them to the merchant to sell to the public. The distaff-and-spindle system of making thread preceded the spinning wheel: The spindle and distaff are the most ancient of all the instruments used for spinning, or making thread. The spinning wheel superseded them (Clarke). The distaff held the wool to be made into thread or yarn, and the spindle was what the finished thread or yarn was collected on. Before the spinning wheel, which mounted both of these on its solid framework, they were two independent pieces that had to be held and handled by the hands, under the arm, on the lap, etc. during the operation.

Pro 31:20. More Hebrew parallelism: stretcheth out her hand is the same as reacheth forth her hands; to the poor is the same as to the needy. She works for her family (Pro 31:20), but she does not forget others who are needy. Again, she is interested in business (personal, legitimate gain), but in so doing she is not unmindful of those who are having financial difficulties. We are taught to remember the unfortunate also: Mat 25:34-36; Act 11:29; 1Co 16:1-2; Eph 4:28; 1Jn 3:17.

Pro 31:21. They did not have the severe winters that we do; on the other hand, they didnt have the weather-tight houses and furnaces that we have. So they had to have warm clothing to cope with their times of colder weather. Her children were well and comfortably clothed-they were not neglected waifs of the street. The scarlet color would be warmer than plain white garments and dressier too. Every good mother wants her family to look nice.

Pro 31:22. The virtuous woman continues to be described in her relationship to different aspects of life. This verse shows that she likes nice things (Carpets of tapestry) and is gifted at making them. She not only likes outdoor work (she planteth a vineyard-Pro 31:16) but indoor work (needlework) as well. But she doesnt go overboard on making nice things-she doesnt neglect her family making them. Our verse also shows that this healthy, hardworking woman also likes to look nice (her clothing is fine linen and purple). Her wearing purple and fine linen shows that the family was not poor (compare Luk 16:19).

Pro 31:23. And what about her husband? Is he a lazy, no-good type of man? No, she was married to a prominent man, a successful man, one of the rulers of the land. Instead of a courthouse where legal transactions were recorded, their legal business was transacted in the city gates in the presence of the elders: Rth 4:11; Deu 25:5-10. He was one of them.

Pro 31:24. Reference has already been made to her business enterprises: see Pro 31:16; Pro 31:18-19.

Pro 31:25. Clothes, we are told, express the person. In this sense this woman is expressed by two qualities: strength and dignity. These two qualities are evident in all that has been said of her. This laughing at the future is of course not to be understood as expressive of a presumptuous self-confidence, but only of a consciousness of having all appropriate and possible preparation and competence for the future (Lange).

Pro 31:26. Special mention is here made of her speech habits. An idle woman will often get herself into tongue-trouble: Withal they learn also to be idle, going about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not (1Ti 5:13). The busy, useful life lived by Proverbs virtuous woman would help keep her from the above. Tit 2:3 instructs womanhood to be not slanderers. This will be foreign to the virtuous woman, for she is both wise and kind in her speech. When she speaks, it is wisdom that comes forth, and the law of kindness governs her lips also.

Pro 31:27. Her thorough care of her household is again emphasized (we might say in contrast with those women who are neglectful of their households, not seeing that they have proper meals, not seeing that their clothing is in good order, not keeping up the house, etc.). And her busyness in their behalf is again emphasized (we might say in contrast with those women who are lazy, sleeping in far beyond the proper time to get up, and then not working with diligence after they get up).

Pro 31:28. And her household notices her care of them and her work in their behalf, and she is greatly appreciated. Her husband does not overlook her good life and work, but he praiseth her (to herself, privately, to others upon appropriate occasion, and to God who gave her to him). And he teaches the children to appreciate her many efforts too, and the longer they live and the older they get, the more they rise up and call her blessed, making Mother one of the sweetest and dearest words in all the world to them. Mother and goodness and Mother and love go together in their minds. You men have good wives, tell them so, and you children who have good mothers, tell them so.

Pro 31:29. Many daughters means many women (or many daughters of men). Yes, the husband admits that there are many women who have done worthily, but to him his own is the very best of all! And isnt this the way it should be? Thinking of her in this way, he will be happy and satisfied with her. He will not be thinking of other women nor leaving her for them.

Pro 31:30. He realizes that others may have grace, and others may display beauty, but it is better to be married to a woman who feareth Jehovah. Such a woman as he has will be praised, but to fall for the grace of the other woman will be found to be deceitful, and he will see how empty (vain) her beauty can be when she lacks the important qualities of womanhood. Oh, that all women realized how deceitful grace can be and how vain mere physical beauty is! Concerning elegance of shape, symmetry of features, dignity of mien, and beauty of countenance, Clarke says, Sickness impairs them, suffering deranges them, and death destroys them.

Pro 31:31. Psa 128:1-2 speaks of the righteous person getting to eat the product of ones hands: Blessed is every one that feareth Jehovah, That walketh in his ways. For thou shalt eat the labor of thy hands. Gods final message concerning her to us is that we should give her what she deserves, what she has rightfully earned, especially praise and public recognition (in the gates). Let us listen to Clarke in his rather eloquent close: Let what she has done be spoken of for a memorial to her; let her bright example be held forth in the most public places. Let it be set before the eyes of every female, particularly of every wife, and especially of every mother; and let them learn from this exemplar what men have a right to expect in their wives, the mistresses of their families and the mothers of their children.

Fuente: Old and New Testaments Restoration Commentary

Her Works Praise Her

Pro 31:10-31

The ideal woman, as portrayed here, is a wife. She is the stay and confidence of her husband. Not only when she comes as a young bride into his home, in the glory and beauty of her youth, nor only when her womanly beauty holds his admiration, but long after and to the end of life she does him good. She is always busy. She is thrifty in administering his earnings. If he brings the money to her, she expends it economically for their common weal. When a friend of mine was sixty, his wife came to him with an annuity which she had purchased for them both, by her wise administration of the money entrusted to her through forty years of married life.

It is in the home-place that the mans strength is gathered for public life. The woman in the home communicates the inspiration and strength which make him known in the gates. Her secret, unobtrusive loyalty, counsel, and thrift inspire a growing depth of appreciation; so that the man who chose her in the spring will say of her amid the snows of age, Other women may be good and true, but thou excellest them all.

Fuente: F.B. Meyer’s Through the Bible Commentary

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

Reciprocal: Gen 2:24 – cleave Exo 28:17 – a sardius Deu 21:11 – desire Rth 4:10 – have I 1Sa 25:39 – to take her 2Ki 4:9 – she said Job 28:18 – rubies Psa 144:12 – as corner stones Pro 7:11 – loud Pro 14:1 – wise Joh 2:1 – a marriage Phi 4:8 – virtue Tit 2:5 – keepers 1Pe 3:5 – the holy 2Pe 1:3 – virtue

Fuente: The Treasury of Scripture Knowledge

Pro 31:10. Who can find 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. It may be proper to observe here, that the versions, in general, agree in reading this, a strong woman, the words, , being literally, a woman of strength, or firmness: but then it must be observed, that it is equally applicable to strength of body or strength of mind: and therefore may with great propriety be rendered, as in our translation, a virtuous woman, or a woman of a strong, firm, and excellent mind.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Third Division. The Virtuous Woman.

Pro 31:10-31. This, the last division of the appendix, is in form an acrostic poem, each verse commencing with a letter of the Heb. alphabet in order. There are several more or less perfect specimens of such literary exercises in the OTe.g. Psalms 111 f., Lamentations 1-4, and especially Psalms 119. Though some of the acrostics may, as their imperfect state suggests, have been earlye.g. Nah 1:2-9yet in general they belong to the latest period of OT literature.

The ideal mistress of the house is represented as a shrewd manager and business woman, trusted by her husband, praised by her children, obeyed by her servants, caring for the poor, and admired by the people. The only religious note is in Pro 31:30 b. LXX a woman of intelligence is probably original. No doubt a scribe, such as the pious interpolator of Ec. missing the religious note, supplied the epithet. Neither is there any mention of such an intellectual partnership as we find in the case of some of the more famous wives of Rabbinical timese.g. Beruria, the wife of R. Meir.

Pro 31:21. clothed in scarlet is not apposite in view of the cold referred to in Pro 31:21 a. A transposition of Pro 31:21 b and Pro 31:22 a corrects this difficulty and makes excellent sense. In Pro 31:22 a read coverlets for carpets of tapestry, and cf. Pro 7:16.

(See also Supplement)

Fuente: Peake’s Commentary on the Bible

C. The wise woman 31:10-31

There is much in Proverbs about unwise women. Solomon personified both wisdom and folly as women earlier (chs. 8-9). Perhaps God wanted us to finish reading this book-assured that women are not essentially evil or foolish-but that they can be very good, wise, and admirable. Jewish husbands and children traditionally recited this poem at the Sabbath table on Friday evenings. [Note: Y. Levin, "’The Woman of Valor’ in Jewish Ritual [Proverbs 31:10-31]," Beth Mikra 31 (1985-86):339-47.]

The form of this discourse is an acrostic poem. Each of the 22 verses in the Hebrew Bible begins with the succeeding consonant of the Hebrew alphabet. Such a device not only made for more interesting and beautiful reading, but also aided the Hebrew reader in memorizing this passage. The genre of this section is perhaps a heroic poem. [Note: A. Wolters, "Proverbs XXI 10-31 as Heroic Hymn: A Form-Critical Analysis," Vetus Testamentum 38 (1988):446-57.]

The woman in view in this passage is probably no single historic individual. This seems clear from the fact that the writer described her impersonally in Pro 31:10 as "an excellent wife," rather than as Lemuel’s mother or some other specific lady. Furthermore, throughout Proverbs the writers described people generally. They did not use particular individuals as examples, positively or negatively.

Some scholars believe this chapter does not describe women at all but deals with wisdom personified as a woman. [Note: E.g., Ross, pp. 1128-30; and Aitken, p. 158.] It is interesting, however, that even those who hold this symbolic view occasionally speak of the woman in this poem as a real woman. I believe this view is too extreme. Wherever a writer personified wisdom elsewhere in the book it is always clear to the reader that he was using personification as a literary device (cf. Pro 8:1; Pro 9:1; Pro 9:13). That is not the case here. Lemuel’s mother seems to have been describing the eminently wise woman, not just Wisdom as a woman. The woman in view seems to be a role model who epitomizes wisdom. [Note: Tom R. Hawkins, "The Wife of Noble Character in Proverbs 31:10-31," Bibliotheca Sacra 153:609 (January-March 1996):12-23.]

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

"The woman here presented is a wealthy aristocrat who runs a household estate with servants and conducts business affairs-real estate, vineyards, and merchandise-domestic affairs, and charity. It would be quite a task for any woman to emulate this pattern." [Note: Ross, p. 1128.]

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

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

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

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

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The Hebrew word translated "excellent" (Pro 31:10, hayil) means noble, virtuous, and fine. It denotes strength, wealth, ability, valor, and dependability. The sense of Pro 31:10 is "a good wife is not easy to find, but, when found, she is of inestimable value." [Note: Toy, p. 543.] She will not bring her husband to ruin by overspending (Pro 31:11 b). Furthermore she is not contentious (Pro 31:12; cf. Pro 27:15).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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