1The words of king Lemuel; the revelation which his mother taught him.
2“Oh, my son! Oh, son of my womb! Oh, son of my vows!
3Don’t give your strength to women, nor your ways to that which destroys kings.
4It is not for kings, Lemuel, it is not for kings to drink wine, nor for princes to say, ‘Where is strong drink?’
5lest they drink, and forget the law, and pervert the justice due to anyone who is afflicted.
6Give strong drink to him who is ready to perish, and wine to the bitter in soul.
7Let him drink, and forget his poverty, and remember his misery no more.
8Open your mouth for the mute, in the cause of all who are left desolate.
9Open your mouth, judge righteously, and serve justice to the poor and needy.”
10Who can find a worthy woman? For her price is far above rubies.
11The heart of her husband trusts in her. He shall have no lack of gain.
12She does him good, and not harm, all the days of her life.
13She seeks wool and flax, and works eagerly with her hands.
14She is like the merchant ships. She brings her bread from afar.
15She rises also while it is yet night, gives food to her household, and portions for her servant girls.
16She considers a field, and buys it. With the fruit of her hands, she plants a vineyard.
17She arms her waist with strength, and makes her arms strong.
18She perceives that her merchandise is profitable. Her lamp doesn’t go out by night.
19She lays her hands to the distaff, and her hands hold the spindle.
20She opens her arms to the poor; yes, she extends her hands to the needy.
21She is not afraid of the snow for her household; for all her household are clothed with scarlet.
22She makes for herself carpets of tapestry. Her clothing is fine linen and purple.
23Her husband is respected in the gates, when he sits among the elders of the land.
24She makes linen garments and sells them, and delivers sashes to the merchant.
25Strength and dignity are her clothing. She laughs at the time to come.
26She opens her mouth with wisdom. Kind instruction is on her tongue.
27She looks well to the ways of her household, and doesn’t eat the bread of idleness.
28Her children rise up and call her blessed. Her husband also praises her:
29“Many women do noble things, but you excel them all.”
30Charm is deceitful, and beauty is vain; but a woman who fears Yahweh, she shall be praised.
31Give her of the fruit of her hands! Let her works praise her in the gates!
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~918 words.
Matthew Henry. "Thou hast wine or strong drink at command; instead of doing thyself hurt with it, do others good with it; let those have it that need it." Those that have wherewithal must not only give bread to the hungry and water to the thirsty, but they must give strong drink to him that is ready to perish through sickness or pain and wine to those that are melancholy and of heavy heart; for it was appointed to cheer and revive the spirits, and make glad the heart (as it does where there is need of it), not to burden and oppress the spirits, as it does where there is no need of it. He must not drink wine or strong drink to excess; he must never sit to drink, as they used to do in the day of their king, when the princes made him sick with bottles of wine, Hos 7:7. It is a sad complaint which is made of the priests and prophets (Isa 28:7), that they have erred through wine, and through strong drink they are out of the way; and the effect is as bad in kings, who when they are drunk, or intoxicated with the love of wine, cannot but stumble in judgment. It is a case which it well befits a king to appear in, for the preserving of innocent blood. [2.] For those that had actions unjustly brought against them, to defraud them of their right, because they were poor and needy, and unable to defend it, not having wherewithal to fee counsel; in such a case also kings must be advocates for the poor. 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. Men should not lay out any thing upon superfluities, till, by the blessing of God upon their industry, they have got before-hand, and can afford it; and then the fruit of the vineyard is likely to be doubly sweet, when it is the fruit of honest industry. (3.) She furnishes her house well and has good clothing for herself and her family (Pro 31:22): She makes herself coverings of tapestry to hang her rooms, and she may be allowed to use them when they are of her own making. 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. 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. We say of an elaborate piece, It smells of the lamp. (3.) She rises early, while it is yet night (Pro 31:15), to give her servants their breakfast, that they may be ready to go cheerfully about their work as soon as the day breaks. She makes more than she and her household have occasion for; and therefore, when she has sufficiently stocked her family, she sells fine linen and girdles to the merchants (Pro 31:24), who carry them to Tyre, the mart of the nations, or some other trading city.
Jamieson–Fausset–Brown. Repetitions denote earnestness. son of my womb--as our phrase, "my own son," a term of special affection. son of my vows--as one dedicated to God; so the word "Lemuel" may mean. Succinct but solemn warnings against vices to which kings are peculiarly tempted, as carnal pleasures and oppressive and unrighteous government are used to sustain sensual indulgence. strength--mental and bodily resources for health and comfort. thy ways--or course of life. to that . . . kings--literally, "to the destroying of kings," avoid destructive pleasures (compare Pro 5:9; Pro 7:22, Pro 7:27; Hos 4:11). Stimulants enfeeble reason, pervert the heart, and do not suit rulers, who need clear and steady minds, and well-governed affections (compare Pro 20:1; Pro 22:29). pervert . . . afflicted--They give unrighteous decisions against the poor. The proper use of such drinks is to restore tone to feeble bodies and depressed minds (compare Psa 104:15). Who . . . woman--The question implies that such are rare, though not entirely wanting (compare Pro 18:22; Pro 19:14). virtuous--literally, "of strength," that is, moral courage (compare Pro 12:4; Rut 3:11). her price, &c.--(compare Pro 3:15). Ancient women of rank thus wrought with their hands; and such, indeed, were the customs of Western women a few centuries since. scarlet--or, "purple," by reason of the dyes used, the best fabrics; as a matter of taste also; the color suits cold. fine linen--or, "linen shirts," or the material for them. girdles--were often costly and highly valued (Sa2 18:11). delivereth--or, "giveth as a present" or "to sell." Strength and honour--Strong and beautiful is her clothing; or, figuratively, for moral character, vigorous and honorable. shall rejoice . . . come--in confidence of certain maintenance. The words are those of her husband, praising her. virtuously--(Compare Pro 31:10).
Matthew Henry
chapter
This chapter is added to Solomon's proverbs, some think because it is of the same author, supposing king Lemuel to be king Solomon; others only because it is of the same nature, though left in writing by another author, called Lemuel; however it be, it is a prophecy, and therefore given by inspiration and direction of God, which Lemuel was under in the writing of it, and putting it into this form, as his mother was in dictating to him the matter of it. Here is, I. An exhortation to Lemuel, a young prince, to take heed of the sins he would be tempted to and to do the duties of the place he was called to (Pro 31:1-9). II. The description of a virtuous woman, especially in the relation of a wife and the mistress of a family, which Lemuel's mother drew up, not as an encomium of herself, though, no doubt, it was her own true picture, but either as an instruction to her daughters, as the foregoing verses were to her son, or as a direction to her son in the choice of a wife; she must be chaste and modest, diligent and frugal, dutiful to her husband, careful of her family, discreet in her discourse, and in the education of her children, and, above all, conscientious in her duty to God: such a one as this, if he can find her, will make him happy (v. 10-31).
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1–9
Most interpreters are of opinion that Lemuel is Solomon; the name signifies one that is for God, or devoted to God; and so it agrees well enough with that honourable name which, by divine appointment, was given to Solomon (Sa2 12:25), Jedediah - beloved of the Lord. Lemuel is supposed to be a pretty, fond, endearing name, by which his mother used to call him; and so much did he value himself upon the interest he had in his mother's affections that he was not ashamed to call himself by it. One would the rather incline to think it is Solomon that here tells us what his mother taught him because he tells us (Pro 4:4) what his father taught him. But some think (and the conjecture is not improbable) that Lemuel was a prince of some neighbouring country, whose mother was a daughter of Israel, perhaps of the house of David, and taught him these good lessons. Note, 1. It is the duty of mothers, as well as fathers, to teach their children what is good, that they may do it, and what is evil, that they may avoid it; when they are young and tender they are most under the mother's eye, and she has then an opportunity of moulding and fashioning their minds well, which she ought not to let slip. 2. Even kings must be catechised; the greatest of men is less than the least of the ordinances of God. 3. Those that have grown up to maturity should often call to mind, and make mention of, the good instructions they received when they were children, for their own admonition, the edification of others, and the honour of those who were the guides of their youth.
Now, in this mother's (this queen mother's) catechism, observe,
I. Her expostulation with the young prince, by which she lays hold of him, claims an interest in him, and awakens his attention to what she is about to say (Pro 31:2): "What! my son? What shall I say to thee?" She speaks as one considering what advice to give him, and choosing out words to reason with him; so full of concern is she for his welfare! Or, What is it that thou doest? It seems to be a chiding question. She observed, when he was young, that he was too much inclined to women and wine, and therefore she found it necessary to take him to task and deal roundly with him. "What! my son? Is this the course of life thou intendest to lead? Have I taught thee no better than thus? I must reprove thee, and reprove thee sharply, and thou must take it well, for," 1. "Thou art descended from me; thou art the son of my womb, and therefore what I say comes from the authority and affection of a parent and cannot be suspected to come from any ill-will. Thou art a piece of myself. I bore thee with sorrow, and I expect no other return for all the pains I have taken with thee, and undergone for thee, than this, Be wise and good, and then I am well paid." 2. "Thou art devoted to my God; thou art the son of my vows, the son I prayed to God to give me and promised to give back to God, and did so" (thus Samuel was the son of Hannah's vows); "Thou art the son I have often prayed to God to give his grace to (Psa 72:1), and shall a child of so many prayers miscarry? And shall all my hopes concerning thee be disappointed?" Our children that by baptism are dedicated to God, for whom and in whose name we covenanted with God, may well be called the children of our vows; and, as this may be made a good plea with God in our prayers for them, so it may be made a good plea with them in the instructions we give them; we may tell them they are baptized, are the children of our vows, and it is at their peril if they break those bonds in sunder which in their infancy they were solemnly brought under.
II. The caution she gives him against those two destroying sins of uncleanness and drunkenness, which, if he allowed himself in them, would certainly be his ruin. 1. Against uncleanness (Pro 31:3): Give not thy strength unto women, unto strange women. He must not be soft and effeminate, nor spend that time in a vain conversation with the ladies which should be sp…
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10–31
This description of the virtuous woman is designed to show what wives the women should make and what wives the men should choose; it consists of twenty-two verses, each beginning with a letter of the Hebrew alphabet in order, as some of the Psalms, which makes some think it was no part of the lesson which Lemuel's mother taught him, but a poem by itself, written by some other hand, and perhaps had been commonly repeated among the pious Jews, for the ease of which it was made alphabetical. We have the abridgment of it in the New Testament (Ti1 2:9, Ti1 2:10, Pe1 3:1-6), where the duty prescribed to wives agrees with this description of a good wife; and with good reason is so much stress laid upon it, since it contributes as much as any one thing to the keeping up of religion in families, and the entail of it upon posterity, that the mothers be wise and good; and of what consequence it is to the wealth and outward prosperity of a house every one is sensible. He that will thrive must ask his wife leave. Here is,
I. A general enquiry after such a one (Pro 31:10), where observe, 1. The person enquired after, and that is a virtuous woman - a woman of strength (so the word is), though the weaker vessel, yet made strong by wisdom and grace, and the fear of God: it is the same word that is used in the character of good judges (Exo 18:21), that they are able men, men qualified for the business to which they are called, men of truth, fearing God. So it follows, A virtuous woman is a woman of spirit, who has the command of her own spirit and knows how to manage other people's, one that is pious and industrious, and a help meet for a man. In opposition to this strength, we read of the weakness of the heart of an imperious whorish woman, Eze 16:30. A virtuous woman is a woman of resolution, who, having espoused good principles, is firm and steady to them, and will not be frightened with winds and clouds from any part of her duty. 2. The difficulty of meeting with such a one: Who can find her? This intimates that good women are very scarce, and many that seem to be so do not prove so; he that thought he had found a virtuous woman was deceived; Behold, it was Leah, and not the Rachel he expected. But he that designs to marry ought to seek diligently for such a one, to have this principally in his eye, in all his enquiries, and to take heed that he be not biassed by beauty or gaiety, wealth or parentage, dressing well or dancing well; for all these may be and yet the woman not be virtuous, and there is many a woman truly virtuous who yet is not recommended by these advantages. 3. The unspeakable worth of such a one, and the value which he that has such a wife ought to put upon her, showing it by his thankfulness to God and his kindness and respect to her, whom he must never think he can do too much for. Her price is far above rubies, and all the rich ornaments with which vain women adorn themselves. The more rare such good wives are the more they are to be valued.
II. A particular description of her and of her excellent qualifications.
1. She is very industrious to recommend herself to her husband's esteem and affection. Those that are good really will be good relatively. A good woman, if she be brought into the marriage state, will be a good wife, and make it her business to please her husband, Co1 7:34. Though she is a woman of spirit herself, yet her desire is to her husband, to know his mind, that she may accommodate herself to it, and she is willing that he should rule over her. (1.) She conducts herself so that he may repose an entire confidence in her. He trusts in her chastity, which she never gave him the least occasion to suspect or to entertain any jealousy of; she is not morose and reserved, but modest and grave, and has all the marks of virtue in her countenance and behaviour; her husband knows it, and therefore his heart doth safely trust in her; he is easy, and makes her so. He trusts in her conduct, that she will speak in all c…
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Jamieson–Fausset–Brown
2
What, my son?--that is, What shall I say? Repetitions denote earnestness.
son of my womb--as our phrase, "my own son," a term of special affection.
son of my vows--as one dedicated to God; so the word "Lemuel" may mean.
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3
Succinct but solemn warnings against vices to which kings are peculiarly tempted, as carnal pleasures and oppressive and unrighteous government are used to sustain sensual indulgence.
strength--mental and bodily resources for health and comfort.
thy ways--or course of life.
to that . . . kings--literally, "to the destroying of kings," avoid destructive pleasures (compare Pro 5:9; Pro 7:22, Pro 7:27; Hos 4:11).
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4
Stimulants enfeeble reason, pervert the heart, and do not suit rulers, who need clear and steady minds, and well-governed affections (compare Pro 20:1; Pro 22:29).
pervert . . . afflicted--They give unrighteous decisions against the poor.
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6
The proper use of such drinks is to restore tone to feeble bodies and depressed minds (compare Psa 104:15).
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8
Open . . . cause--Plead for those who cannot plead for themselves, as the orphan, stranger, &c. (compare Psa 72:12; Isa 1:17).
appointed to destruction--who are otherwise ruined by their oppressors (compare Pro 29:14, Pro 29:16).
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10
This exquisite picture of a truly lovely wife is conceived and drawn in accordance with the customs of Eastern nations, but its moral teachings suit all climes. In Hebrew the verses begin with the letters of the Hebrew alphabet in order (compare Introduction to Poetical Books).
Who . . . woman--The question implies that such are rare, though not entirely wanting (compare Pro 18:22; Pro 19:14).
virtuous--literally, "of strength," that is, moral courage (compare Pro 12:4; Rut 3:11).
her price, &c.--(compare Pro 3:15).
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11
heart . . . trust in her--He relies on her prudence and skill.
no need of spoil--does not lack profit or gain, especially, that obtained by the risk of war.
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12
do . . . good--contribute good to him.
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17 more notes on this passage are in the library.