The purpose of this work is to make as many good authors and commentators available in one place to save Bible students a great deal of time in research.

1. Proverbs 31 Commentary
Written and edited by Glenn Pease
PREFACE
As always in my commentaries I have quoted some who are not named, and I will
give credit where it is due when informed of the author. Also, if any quoted do not
want their wisdom shared in this way, I will when informed of such, delete it. Some
authors deal with the KJV of the texts, and often this greatly varies with the )IV
that I am using. I still quote them, for they have valid information even though the
text has been revised. I have edited many texts so as to limit how much of any one
source that I quote, and I also eliminate much that is too technical to be of value to
the vast majority of readers. The purpose of this work is to make as many good
authors and commentators available in one place to save Bible students a great deal
of time in research.
I)TRODUCTIO)
1. Constable, "King Lemuel was evidently not a king of Israel or Judah. )o king by
this name appears in Kings or Chronicles. Some scholars have suggested that
"Lemuel" (lit. "Devoted to God") may have been a pen name for Solomon. There is
no evidence for this. Yet this is the only reference to a king by name in Proverbs, an
unusual feature in wisdom literature from the ancient )ear East."Since such a king
is unattested in Israel's history, he is probably a proselyte to Israel's faith."
2. This is an unusual passage of Scripture because it is an acrostic. A. Wolters
explains the acrostic: "The form of this discourse is an acrostic poem. Each of the 22
verses in the Hebrew Bible begins with the succeeding letter 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." In other words it follows the
old love song that goes, A your adorable, B your so beautiful, C your the cutest one I
know, only this goes through the entire Hebrew alphebet.”
3. Puritan Expositor, “This beautiful poem of the biblical virtuous woman is
designed to show what wives the women should make and what wives the men
should choose. This exquisite picture of a truly lovely wife is conceived and drawn in
accordance with the customs of Eastern nations, but its moral teachings are suitable
for all times. It consists of twenty-two verses, each beginning with a letter of the
Hebrew alphabet starting from the first in order, as some of the Psalms, eg Psa 119.
There is no reason to attribute it to Lemuel or to his mother nor was it part of the

2. lesson which Lemuel's mother taught him, but a poem by itself, written by some
other hand, suggesting that it had been commonly repeated among the pious Jews,
for the ease of which it was made alphabetical. It is an anonymous appendix to the
whole book of Proverbs, exalting, as Proverbs does elsewhere, the honor and dignity
of womanhood, and the importance of a mother's teaching to her children.
The abridgment of it is repeated in the )ew Testament where the duty prescribed to
women 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 other thing to the keeping up
of religion in families. For the sake of posterity it is important that the mothers be
wise and good and submitted to godly order, and in a practical way completely
given to the prosperity of their homes in a sensible manner.”
4. Tom Hawkins, “Proverbs 31:10-31, the closing pericope of the Book of Proverbs,
beautifully describes and praises a woman who is said to be of "noble character"
()IV). However, interpreters differ on how to understand this passage. Does the
description refer to a wife and mother who may have actually lived, or is the passage
describing qualities every woman should aspire to attain, or is the "noble wife" a
personification of wisdom, or is she the epitome of wisdom? While some have
elevated her to a type of Christ or the Holy Spirit, von Hoffmann views her as a
diligent housewife. He is correct in not ascribing to her any "supernatural" status.
However, his limiting her to being only a housewife does not adequately explicate
either the immediate passage or its place in the Book of Proverbs. She is at least a
"role model" and in fact seems to be more, as will be shown.
Because the poem begins with a rhetorical question about finding a wife, some argue
that the poem was written as a "paradigm for a prospective bride." Crook goes even
further and sees it as "a memorandum from a school answering to the needs of
young women who will shortly be assuming positions of wealth and importance in
their communities."3 )o evidence has been found, however, that such a school ever
existed. Whybray takes a third option and says the passage was written from a
man's viewpoint and hence is "a handbook for prospective bridegrooms." Some of
these hypotheses rest on or would be strengthened by the assumption that the poem
is related in some way to Proverbs 31:1-9. This connection would logically make the
woman of this poem the ideal wife sought by Lemuel. It must be admitted, however,
that Proverbs 31 gives no indication that Lemuel did seek or was commanded to
seek such. a wife. Further there is no indication that the ("wife of noble character")
was a queen or was to become a queen (31:1). Also the husband of Proverbs 31:11,
23, 28 is a nobleman or elder, not a king. In any case it seems clear, as Murphy
suggests, that the poem "holds out an ideal which Israelite society held up for the
woman herself."
Sayings of King Lemuel

3. 1 The sayings of King Lemuel—an oracle [a] his
mother taught him:
1. Who is king Lemuel? Who is Agur, the son of Jakeh (30:1)? Who were Ithiel and
Ucal? What is the book of Jasher (Josh 10:13)? Since the Lord did not tell us, their
identities are not important. Let us not speculate about His secrets and miss the
inspired wisdom we have here. We know the Author of these words, even if we do
not know the writers. There are obscure names of people and places in the Bible.
There are mysteries that scholars are seeking to unravel. There are puzzles that men
and women of wisdom seek to solve. There are questions we may never have
answers for, but all of this is insignificant compared to the reality that God has
given us all that we need to know to live a life that pleases him, and is a blessing to
ourselves and the people we know and love. We need to beware of the folly of getting
so bogged down because of what the Bible does not reveal that we miss rejoicing in
all that it does reveal. Don't waste your time searching the darkness when the light
is shining on glorious truths everywhere in the Word of God.
1B. William Arnot, “ It is pleasant to cherish the hypothesis, in itself by no means
improbable, that Lemuel was the king of some neighboring country, and that his
mother was a daughter of IsraeL We know that idolatrous practices were imported
into Jerusalem by daughters of heathen princes admitted by marriage into the royal
house of Judah : it is probable on the other hand, that glimpses of light sometimes
fell on those heathen lands, through the marriage of their princes to Hebrew women
who worshiped the living God. The instructions given to the heir-apparent^ with
special reference to his future reign, have already come under our notice in
preceding chapters, and therefore. passing over the substance, we call attention only
to the circumstances of the lesson here.
The monarch; in the very act of publishing the prophecy, proclaims that he received
it from his mother. Two memorable things are joined together here in most
exquisite harmony. It is not, on the one hand, the bare historical fact that a godly
mother wisely trained her son : nor is it, on the other hand, merely another in-stance
of a young man acting his part well in the world. The peculiar value of the
lesson consists in the union of these two. We know not only the good counsels which
the mother gave, but also the effect which they produced on the character of her son
again, we know not only the practical wisdom of the son, but also the source of it
in the godly counsels of the mother. The fountain is represented visibly supplying
the stream; and the stream is distinctly traced to the fountain.
The mother has departed from the stage, but her son arises and blesses her. She did
not personally publish her instructions in the assembly of the people : but her
instructions reached the people in a more becoming and more impressive form. She
knew her own place, and kept it. Whatever questions might divide the court or

4. agitate the multitude, she remained beside her child, dropping wisdom like dew into
his soul She had seed in her possession, and knew that God " gives seed to the
sower." By sowing it in the soft soil, and in the time of spring, she made the return
larger and surer. Her honor is greater as published by the life of her son, than if it
had been proclaimed by her own lips.”
2. There are many who make a big deal about women teaching men. They say it is
not appropriate, but apparently God never got the memo, for he has inspired this
whole chapter in his Word that is basically the teaching of a godly mother to her
son, and thus a teaching to all the rest of men in history. This is one of the best
known chapters in all the Bible, and it comes to us through the wise teaching of a
woman, and with a focus on the great worth of a wise and godly woman. If women
are not allowed to teach men, then this chapter will have to be forbidden reading for
men. It needs to be sealed and restricted to woman only. We know this is folly, and
so we allow men to read it openly, often unaware that they are being instructed by a
woman. Even those who hate woman preachers study this chapter, preach on it, and
write on it. There is just no escape from the reality that God has built into his Word,
and that reality is that men can be taught and instructed by a woman. Some might
say this is just a mother teaching her child, but he is already a king and not just a
child. Mothers go on teaching when their boys are fully mature, and their wisdom is
passed on to all men by their sons, as is the case here.
3. An unknown author wrote, "Solomon wrote 3000 proverbs (I Kings 4:32), but the
men of Hezekiah copied out only a few select ones (25:1); and they likely added two
appendices - the proverbs of Agur (a wise teacher) and the royal advice of Lemuel's
mother, both by God's providence. They could even be the same person; but again,
there is no proof nor profit in such conjectures. God inspired a woman to teach her
son rules for moral protection (31:3-7), honorable use of his office (31:3-9), and
domestic tranquility (31:10-31). These are some of the most valuable and pleasant
words in the Bible. And every woman should humbly realize it was a woman who
gave the lofty description of the virtuous wife that follows."
4. Here is a list of some mothers who taught their famous sons, who then went on to
teach the whole world. Bathsheba taught Solomon (4:3-4; 6:20), and Solomon
expected mothers to teach their sons (1:8; 6:20). Hannah clearly taught Samuel well
for religious life at Shiloh (I Samuel 1:21-28)! Lois and Eunice, grandmother and
mother respectively, communicated their sincere faith to Timothy and taught him
the Holy Scriptures from childhood (II Tim 1:5; 3:15). It is obvious that Mary
taught Jesus a great deal as he was growing up, for she knew the Scriptures and
would want this special child of promise to know them well.
5. Henry, “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 (2Sa_12:25),
Jedediah- beloved of the Lord.Lemuel is supposed to be a pretty, fond, endearing

5. 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 himbecause 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. )ote, 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 honor of those who were the guides of their youth.
2 "O my son, O son of my womb,
O son of my vows,
1. Behind every great man there is a great woman! And it is not his wife! It is his
mother! By the time a man takes a wife he already has formed his character, but a
mother starts from scratch, and plays a major role in the forming of that character.
If she does a good job she is a blessing to the wife. If not, the poor wife has to pay a
heavy price for her failure. Here is a mother who cries out for her son to pay
attention to her wisdom. The beginning of instruction calls for attention. Trying to
instruct a boy or a man without getting their full attention is like talking to a wall.
Here is a mother who knows this, and so she first of all gets his attention. Wives
need to try this more often. "O my husband, O husband of my heart, O husband of
my marriage vows, listen up!" You can bet this will get his attention, but you still
have to talk fast before his mind wanders back to his football game.
2. A mother has an advantage, for she alone can say "son of my womb." She gave
him life, and so has a good reason to demand a hearing. Someone put it like this:
"She calls him the son of her womb. She recalls what only mothers know - the bond
of conceiving, carrying, and birthing a son. She uses this simple fact to describe
their union, express her love, and grab his attention. She says, "You are truly mine,
and not another's. You were not adopted. You were of me, in me, and by me. I
rejoiced at your conception. I carried you happily, and I loved you even before
birth. I nourished you in a hidden place. I gladly gave you life and breath with my
own labor. )ow hear my best advice."
2B. William Arnot, “ He is the "son of her vows." Before his birth she held converse,
not with him for God, but with God for him. She consecrated him before he saw the

6. light. The name given to the infant was doubtless the result of a previous vow. In
this channel and at this time a believing mother's prayers often rise to God; and
surely his ear is open to such a cry. Why should it be thought a thing incredible
with you, that God should cast the character of the man in the mold of the mother's
faith before the child is born? It is a fact indisputable though inscrutable, that
mental impressions of the mother sometimes imprint themselves on the body of the
infant unborn, in lines that all the tear and wear of life cannot efface from the
man. When we are among the mysteries either of nature or of grace, it does not
become us to say what can and what cannot be. What gift is so great that faith
cannot ask — that God cannot bestow it ?”
3. You will notice that she is not teaching her son homework, for her focus is on
adult issues like wine, women and injustice. These are not topics to discuss with
your child, but only with a grown man. She even gives him a description of the ideal
kind of woman he should marry. The point I am making is that this teaching is not
restricted to mothers teaching their small children. It is a woman teaching a grown
man how to live a responsible and wise life. Lemuel's mother doubtless had been
teaching him from childhood, but now she is teaching him as an adult. "The son of
my vows, probably refers to vows uttered before his birth, that she would do so and
so, in case she should bear a son; comp. I Sam. 1: 11.
4. Henry, “)ow, 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

7. solemnly brought under.”
5. Gill, “, my son?.... What shall I call thee? though thou art a king, can I address
thee in more suitable language, or use a more endearing appellative than this, and
what follows? permit me, thy mother, to speak unto thee as my son: and what shall I
say to thee? I want words, I want wisdom; O that I knew what to say to thee, that
would be proper and profitable; or what is it I am about to say to thee? things of the
greatest moment and importance, and therefore listen to me; and so the manner of
speaking is designed to excite attention: or what shall I ask of thee? no part of thy
kingdom, or any share in the government of it; only this favour, to avoid the sins
unbecoming a prince, and to do the duty of a king, later mentioned. The Targum
and Syriac version represent her as exclaiming, reproving, and threatening; as, Alas
my son! is this the life thou designest to live, to give up thyself to wine and women?
fie upon it, my son, is this becoming thy birth, education, and dignity? is this the
fruit of all the pains I have taken in bringing thee up? consider the unbecoming part
thou art acting;
and what, the son of my womb? whom I bore in sorrow, brought forth in pain, and
took so much care and trouble to bring up in a religious way, and form for
usefulness in church and state? not an adopted son, but my own flesh and blood;
and therefore what I say must be thought to proceed from pure affection to thee,
and solely for thy good; see Isa_49:15;
and what, the son of my vows? whom I asked of God, and promised to give up to
him again, and did; for which reason she might call him Lemuel, as Hannah called
her son Samuel, for a like reason, 1Sa_1:28; a son for whom she had put up many
prayers, for his temporal and spiritual good; and on whose account she had made
many vows, promises, and resolutions, that she would do so and so, should she be so
happy as to bring him into the world, and bring him up to man's estate, and see him
settled on the throne of Israel.”
6. Motherhood
The Pulpit Commentary Homilies By W Clarkson - Proverbs 31:1-3
“We have not many words from women’s lips in the inspired record, and we may
therefore esteem the more highly those we possess. The verses bring out —
I. THE STRO)G CLAIMS OF MOTHERHOOD. “The son of my womb;” “the son
of my vows.” These claims are based upon:
1. Motherhood as such. Upon all that motherhood means to us; upon the fact that
the mother has borne her child, has cherished him at her own breast, has watched
over his infancy and childhood with sedulous care, has shielded and succoured him,
has fed and clothed him; as we say in one word — has “mothered” him.

8. 2. Motherly training and dedication. The early experiences of the mother include
much beyond the physical realm; they include the education of the intellect, the
training of the Will, the first imparting of religious instruction, the solemn
dedication of her child to the service of God, repeated and earnest prayer on his
behalf. Her child is not only her offspring; he is “the son of her vows,” the one on
whom she has expanded her most fervent piety.
3. Maternal affection and anxiety. The words of Lemuel’s mother are charged with
deep affection and profound solicitude. And it is those who truly love us, and who
are unselfishly devoted to our interest, that have the strongest claim upon us. A
claim which is only that of natural relationship, and is not crowned and completed
by affection, falls very short indeed of that which is strengthened and sanctified by
sacrificial love.
II. THE HOPE OF MOTHERHOOD. The mother hopes for good and even great
things for and from her child; he is to stand among the strong, the wise, the
honoured, the useful.
III. ITS BITTER A)D CRUEL DISAPPOI)TME)T. When the son of much
sorrow and prayer, of much patient training and earshot entreaty, who had a noble
opportunity before him — when he virtually signs away his inheritance, “gives his
strength” to the destroyer, takes the path which leads to entire dethronement and
ruin, then is there such a bitter and such a cruel disappointment as only st mother’s
heart can feel and know. Then perishes a fond and proud and precious hope; then
enters and takes possession a saddening, a crushing sorrow.
IV. ITS RIGHT TO REMO)STRATE. “What, my son? This of thee? — of thee
whom I have loved and taught and trained? of thee for whom I have yearned and
prayed? of thee from whom I have had a right to hope for such better things? Oh,
lose not thy fair heritage! take the portion, live the life, wear the crown, still within
thy reach!” A true and faithful mother has a right which is wholly indisputable, and
strong with surpassing strength, to speak thus in affectionate expostulation to one
who owes so much to her, and has returned her nothing. And what is —
V. THE FILIAL DUTY? Surely it is to receive such remonstrance with deep
respect; to give to it a patient and dutiful attention; to take it into long and earnest
consideration; to resolve that, cost what it may, the path of penitence and renewal
shall be trodden; that anything shall be endured rather than a mother’s heart be
pierced by the hand of her own child! — W C.”
3 do not spend your strength on women,
your vigor on those who ruin kings.

9. 1. Women know the dangers that woman present to a man more than the man ever
dreams of. Men love women, and think they are innocent lovely beings that are
harmless, but mothers know better. Many a man, including kings, and others in
high office, has been led into disaster by pursuing the wrong kind of woman. Men in
high places are prime targets for seduction by whorish women who will do anything
for power and wealth. A man is lured by his lusts to trust such a woman, for he is
easily infatuated with the attention she will give him.
2. Samson had the best background and training to be a great and godly leader, but
his life came crashing down because he gave his strength to a conniving prostitute
by the name of Delilah. David almost destroyed his career and his kingdom by
getting involved sexually with a good friend's wife named Bathsheba. He suffered
the rest of his life for this bad decision. Solomon with all of his wisdom became a
fool and let women lead him away from his loyalty to God-(I Kings 11:1-11). The
Bible and history make it abundantly clear that getting involved with the wrong
woman is the greatest danger of any man, but especially a ruler. Julius Caesar and
Marc Anthony were seduced and destroyed by Cleopatra, and many a ruler has
gone the way of destruction by a sex scandal that could have been avoided by
devotion to one good woman.
3. Kings are in more danger than most when it comes to being hurt by their
involvement with women. Solomon knew this, and still he let women ruin his record
of being a righteous king. He let them lead him astray into idolatry, and did great
damage to his career and the country. Kings have the power to take as many wives
as they like, and this power is almost always abused, and they become lust oriented,
and neglect their duties to spend time with their many wives.
4. Henry, “caution she gives him against those two destroying sins of
uncleannessand 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 spent in getting
knowledge and dispatching business, nor employ that wit (which is the strength of
the soul) in courting and complimenting them which he should employ about the
affairs of his government. “Especially shun all adultery, fornication, and
lasciviousness, which waste the strength of the body, and bring into it dangerous
diseases. Give not thy ways,thy affections, thy conversation, to that which destroys
kings,which has destroyed many, which gave such a shock to the kingdom even of
David himself, in the matter of Uriah. Let the sufferings of others be thy warnings.”
It lessens the honor of kings and makes them mean. Are those fit to govern others
that are themselves slaves to their own lusts? It makes them unfit for business, and
fills their court with the basest and worst of animals. Kings lie exposed to
temptations of this kind, having wherewith both to please the humors and to bear
the charges of the sin, and therefore they ought to double their guard; and, if they
would preserve their people from the unclean spirit, they must themselves be

10. patterns of purity. Meaner people may also apply it to themselves. Let none give
their strength to that which destroys souls.”
5. Gill, “not thy strength unto women,.... Strength of body, which is weakened by an
excessive use of venery (b)with a multiplicity of women; see, Pro_5:9; and strength
of mind, reason, and wisdom, which is impaired by conversation with such persons;
whereby time is consumed and lost, which should be spent in the improvement of
knowledge: or "thy riches", as the Septuagint and Arabic versions, thy substance,
which harlots devour, and who bring a man to a piece of bread, as the prodigal was,
Pro_6:26; and even drain the coffers of kings and princes;
nor thy ways to that which destroyeth kings; do not give thy mind to take such
courses, and pursue such ways and methods, as bring ruin on kings and kingdoms,
as conversation with harlots does; see Pro_7:26. Some think the design of this advice
is to warn against any ambitious views of enlarging his dominions by invading
neighboring countries, and making war with neighboring kings, to the ruin of them;
but the former sense seems best. The Targum is, "nor thy ways to the daughters of
kings.''
Solomon was given to women, who proved very pernicious to him, 1Ki_11:1. Some
render it, "which destroyeth counsel" (c); for whoredom weakens the mind as well
as the body.”
5. Keil, “..warning is, that he should not regulate his conduct in dependence on the
love and the government of women. But whoever will place himself amid the revelry
of lust, is wont to intoxicate himself with ardent spirits; and he who is thus
intoxicated, is in danger of giving reins to the beast within him.”
4 "It is not for kings, O Lemuel— not for kings to
drink wine, not for rulers to crave beer,
1. )ext to godless women, the greatest danger to a ruler, or any man, is the danger
of strong drink. Wine, women and song are the three things that men seek for the
wild ride of pleasure. Here is a mom who says cut that trio down to a solo, and you
will be much happier in the long run, for song is always a good pursuit if it is the
right kind of song. Cut the wine and women, and the chances are good that you will
be singing a better tune the rest of your life.
1B. David Thomas, “A motherly ministry is the tenderest, the strongest,
most influential of all the Divine ministers of the world, but when the ministry is
the expression of a genuinely religious nature, and specially inspired by heaven,
its character is more elevated, and its influence more beneficent and lasting. The
counsel of this mother involves two things. An earnest interdict. With what

11. earnestness does she break forth. Her motherly heart seems all aflame. Her
vehement intuition is against animal indulgence in its two great forms, debauchery
and intemperance; against inordinate gratification of the passions and the appetites.
The reign of animalism is a reign that manacles, enfeebles, and damns the soul.
Lust blunts the moral sense, pollutes the memory, defiles the imagination, sends a
withering influence through all the faculties of the moral man.”
2. The Bible is not against the moderate use of wine, but the implication here is that
a person in power, like a king, is liable to enjoy all of the luxuries of life to excess.
Wise is the leader who knows how to avoid the craving for what can intoxicate and
cloud his mind. Drunkenness is a great curse to leaders, for it destroys their dignity
and leads them to folly in relation to women and other decisions that they must
make as leaders. It is a sad fact that drunken leaders destroy themselves and others
by their excess in drinking. Alexander the Great killed one of his best friends in his
drunken anger
3. Wine and strong drink are good, when used properly (Deut 14:26; Ps 104:14-15;
Eccl 10:19). The queen mother includes proper uses of them in her warning (31:6-7).
Wine is no more evil than food: the abuse of one is drunkenness, and the abuse of
the other is gluttony; and both are sins in the sight of God. The relaxation and cheer
from a moderate use of wine is a gift from God to men (Jdgs 9:13). Let God be true,
but every man a liar! Someone pointed out, "Wine and strong drink, by the alcohol
they contain, relax the central nervous system and can impair memory, reduce
decision-making ability, and cloud moral judgment by dulling normal inhibitions
(23:33). Rulers cannot allow this to occur, so they have stricter drinking limitations
than others.The text does not condemn all drinking for kings. Melchizedek and
Jesus, both great kings and priests, drank wine (Gen 14:18; Matt 11:19). The
warning is against kings drinking wine and strong drink with the same liberty as
others. Due to their duties of ruling, they must practice greater temperance."
4. Henry, “Against drunkenness, Pro_31:4, Pro_31:5. 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. Whatever
temptation he might be in from the excellency of the wine, or the charms of the
company, he must deny himself, and be strictly sober, considering, (1.) The
indecency of drunkenness in a king. However some may call it a fashionable
accomplishment and entertainment, it is not for kings, O Lemuel! it is not for kings,
to allow themselves that liberty; it is a disparagement to their dignity, and profanes
their crown, by confusing the head that wears it; that which for the time unmans
them does for the time unking them. Shall we say, They are gods? )o, they are worse
than the beasts that perish. All Christians are made to our God kings and priests, and
must apply this to themselves. It is not for Christians, it is not for Christians, to drink
to excess; they debase themselves if they do; it ill becomes the heirs of the kingdom
and the spiritual priests, Lev_10:9. (2.) The ill consequences of it (Pro_31:5): Lest
they drink away their understandings and memories, drink and forget the law by

12. which they are to govern; and so, instead of doing good with their power, do hurt
with it, and pervert or alter the judgment of all the sons of affliction, and, when they
should right them, wrong them, and add to their affliction. 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. Judges must have clear heads, which those cannot have who
so often make themselves giddy, and incapacitate themselves to judge of the most
common things.”
5. Gill, “It isnot for kings, O Lemuel,.... It is not fit for them, it is very unbecoming
them; it is dishonorable to them, to such as Lemuel was, or was likely to be; or far
be it from kings, let no such thing be do ne by them, nor by thee; it isnot for kings to
drink wine; nor for princes strong drink; it is lawful for kings to drink wine in a
moderate manner, and for princes, counsellors, and judges, to drink strong drink;
meaning not such as is made of malt, which in those times was not used; but of
honey, dates, pomegranates, and such like things; but then it was very unbecoming
for either of them to drink any of these to excess; it is very disgraceful to any man to
drink immoderately, to make a beast of himself, and much more a king or judge,
who, of all men, ought to be grave and sober; both that they may perform their
office well, and maintain the grandeur and dignity of it, which otherwise would
become useless and despicable, yea, pernicious, as follows. Solomon,
notwithstanding this advice, gave himself unto wine as well as women, Ecc_2:3. The
Targum is, "take care of kings, O Lemuel, of kings who drink wine, and of princes
that drink strong drink.''
5 lest they drink and forget what the law decrees,
and deprive all the oppressed of their rights.
1. A king or ruler who lets strong drink become a prominent part of his life will risk
making choices, or fail to make right choices, that hinder his role in preserving
justice for all citizens of his kingdom. This applies to any man and his family as well.
How many foolish decisions have kings made in a state of drunken stupor that have
damaged the lives of innocent people? It is beyond calculation, because most kings
and leaders on every level pay no attention to this wise mother. Drinking is a part of
the political life of just about everyone, and there is no way to calculate how this
affects the decisions they make daily. Someone put together these Biblical examples:
"Wine can alter awareness, control, judgment, and sobriety. Solomon told its sinful
effect on sight, heart, and speech (23:33). )oah was naked while drunk (Gen 9:21).
Lot committed incest with his daughters while drunk (Gen 19:30-38). )abal might
have been more civil to David without wine (I Sam 25:36). Men have used it for date

13. rape (Hab 2:15). David used it to corrupt his friend Uriah to sleep with his wife (II
Sam 11:6-13)."
2. Bridges in his commentary on Proverbs wrote, " What a sight for kings to drink
wine and strong drink to be given to it ! Witness Elah 10 Benhadad 11 Belshaz-zar
12 " the princes of Israel made sick with bottles of wine !" 13 How was their
high office and glory covered with shame.! Ahasueruswas doubtless responsible for
his unseemly conduct to Vashti. 1 Herod murdered the Baptist at an ungodly
feast. 2 Priest and prophet "err through strong drink" 3 A wise veto therefore is set
for the rulers of the Church " )ot given to wine."
3. Constable, "David's lust for Bathsheba made him callous toward justice and cost
Uriah his life, and Solomon's many sexual partners made him callous toward pure
and undefiled religion and incapable of real love. In other words, obsession with
women has the same effect as obsession with liquor."
4. Many a politician has been arrested because of driving under the influence of
alcohol, and sometimes it has led to fatal accidents where innocent people are killed.
It is pure folly, but very intelligent people are constantly doing this foolish thing,
because it is so much a part of the culture, and who wants to go against the grain of
culture just to be wise? Alcohol impairs judgment, and so nobody who needs to be
making wise choices should be under the influence of this drug. An unknown author
wrote, "A man in authority must use all his wits, heart, and soul to give righteous
judgment and avoid judging merely by appearance (Ex 18:21; II Chr 19:5-10; John
7:24). Rulers were ordained by God to punish evildoers and reward good behavior
(Rom 13:1-4; I Pet 2:13-14). But this high and honorable intent will be destroyed, if
the ruler is intoxicated and thereby angry, blinded, confused, distracted, emotional,
hasty, impulsive, or partial."
5. Gill, “they drink, and forget the law,.... The law of God by Moses, which the kings
of Israel were obliged to write a copy of, and read over daily, to imprint it on their
minds, that they might never forget it, but always govern according to it,
Deu_17:18; or the law of their ancestors, or what was made by themselves, which
through intemperance may be forgotten; for this sin stupefies the mind and hurts
the memory, and makes men forgetful;
and pervert the judgment of any of the afflicted; a king on the throne, or a judge on
the bench, drunk, must be very unfit for his office; since he must be incapable of
attending to the cause before him, of taking in the true state of the case; and, as he
forgets the law, which is his rule of judgment, so he will mistake the point in debate,
and put one thing for another; and "change" (g)and alter, as the word signifies, the
judgment of the afflicted and injured person, and give the cause against him which
should be for him; and therefore it is of great consequence that kings and judges
should he sober. A certain woman, being undeservedly condemned by Philip king of
Macedon, when drunk, said, "I would appeal to Philip, but it shall be when he is

14. sober;'' which aroused him; and, more diligently examining the cause, he gave, a
more righteous sentence.”
6 Give beer to those who are perishing,
wine to those who are in anguish;
1. Clarke, “strong drink unto him that is ready to perish - We have already seen,
that inebriating drinks were mercifully given to condemned criminals, to render
them less sensible of the torture they endured in dying. This is what was offered to
our Lord; but he refused it. See note on Psa_104:15.”
1B. Gill, “strong drink unto him that is ready to perish,.... Thou, O Lemuel, and
other kings and judges, rather than drink strong drink yourselves, least to excess;
give it out of your great abundance and liberality to poor persons in starving
circumstances, who must perish, unless relieved; it will do them good, moderately
used; and should they drink too freely, which they ought not, yet it would not be
attended with such bad consequences as if kings and princes should;
and wine to those that be of heavy heart; of melancholy dispositions, under gloomy
apprehensions of things; pressed with the weight of their affliction and poverty: or,
"bitter in soul" (i); such as God has dealt bitterly with, as )aomi says was her case,
and therefore called her own name Marah, which signifies bitter; of such a
sorrowful spirit, and one thus bitter in soul, was Hannah; and so Job, and others;
persons in great affliction and distress, to whom life itself is bitter; see Rth_1:20;
now wine to such is very exhilarating and cheering; see Jdg_9:13.”
1C. Pulpit Commentary, “The true use of wine. (ver. 6.) It is a medicine for the
fainting. It is a restorative under extreme depression. The Bible tolerates and admits
the blessing of wine in moderation as promotive of social cheerfulness. It “maketh
glad the heart of man,” and is even said to “cheer God” (Judges 9:13). Hence
libations were a part of the sacrificial feast offered to the Majesty on high. As an
anodyne it is admitted here (ver. 7). But all this does not exempt from close
circumspection as to time, place, persons, and circumstances in its use. The priests,
when performing their sacred functions in the tabernacle and temple, were to
abstain from wine. But here, as in other matters, there is large latitude given to the
exercise of the private judgment, the personal Christian conscience. Any attempt to
overrule the right of personal freedom creates a new class of evils. Let those who see
their duty in that light adopt total abstinence; and others labor according to their
ability to strike at the indirect and deeper causes of what many regard as a national
vice. Wherever there is a widespread vice, it is rooted in some profound misery. The
surest, though longest, cure is by the eradication of the pain of the mind which
drives so many towards the nepenthes, or draught of oblivion.”

15. 2. I have practiced total abstinence my whole life, and I am convinced that is the
wise way to go, but I also know that the Bible is in full agreement with those who use
alcohol in moderation. I fully agree with the author who wrote the following
paragraphs, for he has Scripture to back up his perspective.
2B. "Let there be no doubt about the limitations God has placed on wine and strong
drink! God strongly condemns excessive drinking that leads to drunkenness, just as
He strongly condemns excessive eating that leads to gluttony (20:1; 23:20-21,29-35;
Is 5:11; Hab 2:15; Luke 21:34; Rom 13:13; I Cor 5:11; 6:10; Gal 5:21; Eph 5:18; I
Pet 4:1-5)! Let there be no doubt in any mind about the limitations God has placed
on bread and wine!
But God commended wine and strong drink in this proverb. This is not strange, and
only those ignorant of the Bible think it is strange. He commanded Israel to spend
10% of income on festival worship, and He commended wine and strong drink in
these family religious events (Deut 14:26). Of course, teetotalers on their social
gospel bandwagon of Prohibition ignored such verses! Billy Sunday and the
Temperance Movement were totally wrong! Temperance is not abstinence or
prohibition, but rather self-discipline!"
2B. "Why did God create and ordain wine and strong drink? Because alcohol
depresses the central nervous system to help a person relax, forget the negative
things in his life, and feel warm with joy and contentment. He made it to put
gladness in his heart (Jdgs 9:13; Ps 104:14-15; Eccl 10:19)! Read the proverb again,
and follow the single pronoun "him" into the next verse (31:6-7)! The perishing and
heavy hearts are depression. Wine and strong drink cause a man to forget his
poverty and misery, even when very discouraged!
Wine is a wonderful beverage for fellowship between friends, so Jesus Christ
created the best vintage ever for a wedding feast as His first miracle (John 2:1-11)!
Abraham and Melchisedec had bread and wine for their celebration (Gen 14:18-20).
And God's true churches commune with bread and wine (I Cor 11:20-26)! )o
wonder a simple toast can simply be, "Cheers!" )o wonder some drinks are called
cordials - heart-warming drinks. He created grapes and ordained this process to
cheer the heart, which has been the use of wine for 6000 years (Ps 104:14-15; Eccl
10:19; Isa 28:23-29; Gen 9:20)."
3. Wiersbe, "The advice in verses 6 and 7 is probably sarcastic, to point out the
uselessness of intoxicants. Positively a king should uphold justice,
especially for those whom other people might take advantage of (vv. 8-9).
"It is the responsibility of the king to champion the rights of the poor and the needy,
those who are left desolate by the cruelties of life (see 2 Sam 14:4-11; 1 Kings 3:16-
28; Pss 45:3-5; 72:4; Isa 9:6-7)." "I think verses 6-7 are spoken in irony and not as a
commandment, because nobody's problems are solved by forgetting them, and who

16. wants to spend his or her last minutes of life on earth drunk? [cf. Matt. 27:33-34]."
4. Bridges, "As restoratives and refreshments cordials are seasonable in the hour of
need. Give strong drink to him that is ready to perish ; as the Samaritan gave it to
the wounded traveller ; as Paul prescribed it for " the infirmities" of his beloved son
in the faith. 8 Many a sinking spirit may be revived, and forget his misery under a
well-timed restorative. The rule therefore of love and self-denial is Instead of
wasting that upon thyself, in the indulgence of appetite, which will only debase thy
nature ; see that thou dispense thy luxuries among those, who really require them.
Seek out cases of penury and wasting misery. Let it be an honor to thee to bring in
the poor that is cast out into thine house, that he may forget his poverty and remem-ber
his misery no more."
5. Henry, “counsel she gives him to do good. 1. He must do good with his wealth.
Great men must not think that they have their abundance only that out of it they
may made provision for the flesh, to fulfil the lusts of it,and may the more freely
indulge their own genius; no, but that with it they may relieve such as are in
distress, Pro_31:6, Pro_31:7. “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 perishthrough
sickness or pain and wine to those thatare 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. We must deny ourselves in the gratifications of sense, that we may have to
spare for the relief of the miseries of others, and be glad to see our superfluities and
dainties better bestowed upon those whom they will be a real kindness to than upon
ourselves whom they will be a real injury to. Let those that are ready to perishdrink
soberly, and it will be a means so to revive their drooping spirits that they will forget
their povertyfor the time and remember their misery no more,and so they will be the
better able to bear it. The Jews say that upon this was grounded the practice of
giving a stupifying drink to condemned prisoners when they were going to
execution, as they did to our Savior. But the scope of the place is to show that wine is
a cordial, and therefore to be used for want and not for wantonness, by those only
that need cordials, as Timothy, who is advised to drink a little wine,only for his
stomach's sake and his often infirmities,1Ti_5:23.”
7 let them drink and forget their poverty
and remember their misery no more.
1. Gill, “him drink, and forget his poverty,.... Which has been very pressing upon

17. him, and afflicting to him; let him drink till he is cheerful, and forgets that he is a
poor man; however, so far forgets as not to be troubled about it, and have any
anxious thoughts how he must have food and raiment (k);
and remember his misery no more; the anguish of his mind because of his straitened
circumstances; or "his labour" (l), as it may be rendered; so the Septuagint and
Arabic versions, the labour of his body, the pains he takes to get a little food for
himself and family. The Targum is,
"and remember his torn garments no more;''
his rags, a part of his poverty. Such virtue wine may have for the present to dispel
care, than which it is said nothing can be better (m); and to induce a forgetfulness of
misery, poverty, and of other troubles. So the mixed wine Helena gave to
Telemachus, called )epenthe, which when drunk, had such an effect as to remove
sorrow, and to bring on forgetfulness of past evils (n); and of which Diodorus
Siculus (o)and Pliny (p)speak as of such use. The ancients used to call Bacchus, the
god of wine, the son of forgetfulness; but Plutarch (q)thought he should rather be
called the father of it. Some, by those that are "ready to perish", understand
condemned malefactors, just going to die; and think the Jewish practice of giving
wine mingled with myrrh or frankincense, or a stupefying potion to such that they
might not be sensible of their misery (r), such as the Jews are supposed to otter to
Christ, Mar_15:23; is grounded upon this passage; but the sense given is best: the
whole may be applied in a spiritual manner to such persons who see themselves in a
"perishing", state and condition; whose consciences are loaded with guilt, whose
souls are filled with a sense of wrath, have a sight of sin, but not of a Savior; behold
a broken, cursing, damning law, the flaming sword of justice turning every way, but
no righteousness to answer for them, no peace, no pardon, no stoning sacrifice but
look upon themselves lost and undone: and so of "heavy hearts"; have a spirit of
heaviness in them, a heaviness upon their spirits: a load of guilt on them too heavy
to bear, so that they cannot look up: or are "bitter in soul"; sin is made bitter to
them, and they weep bitterly for it: now to such persons "wine", in a spiritual sense,
should be given; the Gospel, which is as the best wine, that, goes down sweetly,
should be preached unto them; they should be told of the love of God and Christ to
poor sinners, which is better than wine; and the blessings of grace should be set
before them, as peace, pardon, righteousness, and eternal life, by Christ, the milk
and wine to be had without money and without price; of these they should drink, or
participate of, by faith, freely, largely, and to full satisfaction; by means of which
they will "forget" their spiritual "poverty", and consider themselves as possessed of
the riches of grace, as rich in faith, and heirs of a kingdom; and so remember no
more their miserable estate by nature, and the anguish of their souls in the view of
that; unless it be to magnify and adore the riches of God's grace in their
deliverance.”
8 "Speak up for those who cannot speak for

18. themselves, for the rights of all who are destitute.
1.Barnes, “In contrast with the two besetting sins of Eastern monarchs stands their
one great duty, to give help to those who had no other helper. Such as are appointed
to destruction - literally, “children of bereavement,” with the sense, either, as in the
text, of those “destined to be bereaved of life or goods,” or of “bereaved or fatherless
children.”
2. Clarke, “Open thy mouth for the dumb - For such accused persons as have no
counselors, and cannot plead for themselves. Are appointed to destruction - בני חלוף
beney chaloph, variously translated, children of passage - indigent travelers;
children of desolation - those who have no possessions, or orphans. I believe it either
signifies those who are strangers, and are travelling from place to place, or those
who are ready to perish in consequence of want or oppression.”
3. Gill, “Open thy mouth for the dumb,.... )ot who are naturally so, but who cannot
speak in their own behalf, either through want of elocution, or knowledge of the
laws; or who are bashful, timorous, and fearful, being overawed by the majesty of a
court of judicature, or by their prosecutors; or who, as they have not a tongue, so
not a purse, to speak for them, the fatherless and the widow; which latter has her
name, in the Hebrew language, from dumbness. Here Lemuel's mother advises him
to open his mouth freely, readily, boldly, and intrepidly, and plead for such persons.
Even
in the cause of all such as are appointed to destruction; whose destruction is
resolved on by their accusers and prosecutors; and who are in danger of it, being
charged with capital crimes; unless some persons of wisdom, power, and authority,
interpose on their behalf. It may be rendered, "in the cause of all the children of
change", or "passing away" (s); the children of the world, which passeth away with
all things in it, as Kimchi; or orphans, whose help passeth away, as Jarchi; or rather
strangers, as others, who pass from place to place and whose state and condition is
liable to many changes who may be ignorant of the laws of the country where they
are, and may stand in need of persons to plead for them.”
4. Henry, “The counsel she gives him to do good. 1. He must do good with his
wealth. Great men must not think that they have their abundance only that out of it
they may made provision for the flesh, to fulfil the lusts of it,and may the more freely
indulge their own genius; no, but that with it they may relieve such as are in
distress, Pro_31:6, Pro_31:7. “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 perishthrough
sickness or pain and wine to those thatare 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

19. need of it. We must deny ourselves in the gratifications of sense, that we may have to
spare for the relief of the miseries of others, and be glad to see our superfluities and
dainties better bestowed upon those whom they will be a real kindness to than upon
ourselves whom they will be a real injury to. Let those that are ready to perishdrink
soberly, and it will be a means so to revive their drooping spirits that they will forget
their povertyfor the time and remember their misery no more,and so they will be the
better able to bear it. The Jews say that upon this was grounded the practice of
giving a stupifying drink to condemned prisoners when they were going to
execution, as they did to our Saviour. But the scope of the place is to show that wine
is a cordial, and therefore to be used for want and not for wantonness, by those only
that need cordials, as Timothy, who is advised to drink a little wine,only for his
stomach's sake and his often infirmities,1Ti_5:23. 2. He must do good with his power,
his knowledge, and interest, must administer justice with care, courage, and
compassion, Pro_31:8, Pro_31:9. (1.) He must himself take cognizance of the causes
his subjects have depending in his courts, and inspect what his judges and officers
do, that he may support those that do their duty, and lay those aside that neglect it
or are partial. (2.) He must, in all matters that come before him, judge
righteously,and, without fear of the face of man, boldly pass sentence according to
equity: Open thy mouth,which denotes the liberty of speech that princes and judges
ought to use in passing sentence. Some observe that only wise men opentheir
mouths, for fools have their mouths always open, are full of words. (3.) He must
especially look upon himself as obliged to be the patron of oppressed innocency. The
inferior magistrates perhaps had not zeal and tenderness enough to plead the cause
of the poor and needy;therefore the king himself must interpose, and appear as an
advocate, [1.] For those that were unjustly charged with capital crimes, as )aboth
was, that were appointed to destruction,to gratify the malice either of a particular
person or of a party. 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. Especially, [3.] For those that were dumb,and knew
not how to speak for themselves, either through weakness or fear, or being over-talked
by the prosecutor or over-awed by the court. It is generous to speak for those
that cannot speak for themselves, that are absent, or have not words at command,
or are timorous. Our law appoints the judge to be of counsel for the prisoner.”
5. George Lawson, “Job was an excellent pattern to all princes. He was eyes to the
blind, and feet to the lame, and a father to the poor, and no doubt he was a mouth
also to the dumb. Such a prince the mother of Lemuel wishes her son to be. She
exhorts him to do justice and judgment to all his people, but to regard with peculiar
tenderness those unfortunate men that were in danger of losing their estates and
lives by reason of accusations brought against them. If they were unable, through
ignorance, or awkwardness, or fear, to plead their own cause, she would have him to
be their advocate, and to plead everything that truth and equity would allow on
their behalf. But charity to the poor, and clemency to the accused, must not
interfere with the due administration of justice. It is the business of princes, in the

20. administration of justice, to see that the poor do not suffer.”
9 Speak up and judge fairly; defend the rights of
the poor and needy."
1. Henry, “must do good with his power, his knowledge, and interest, must administer
justice with care, courage, and compassion, Pro_31:8, Pro_31:9. (1.) He must himself take
cognizance of the causes his subjects have depending in his courts, and inspect what his
judges and officers do, that he may support those that do their duty, and lay those aside that
neglect it or are partial. (2.) He must, in all matters that come before him, judge
righteously,and, without fear of the face of man, boldly pass sentence according to equity:
Open thy mouth,which denotes the liberty of speech that princes and judges ought to use in
passing sentence. Some observe that only wise men opentheir mouths, for fools have their
mouths always open, are full of words. (3.) He must especially look upon himself as obliged
to be the patron of oppressed innocency. The inferior magistrates perhaps had not zeal and
tenderness enough to plead the cause of the poor and needy;therefore the king himself must
interpose, and appear as an advocate, [1.] For those that were unjustly charged with capital
crimes, as )aboth was, that were appointed to destruction,to gratify the malice either of a
particular person or of a party. 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. Especially, [3.] For those that were dumb,and knew not how to speak for themselves,
either through weakness or fear, or being over-talked by the prosecutor or over-awed by
the court. It is generous to speak for those that cannot speak for themselves, that are absent,
or have not words at command, or are timorous. Our law appoints the judge to be of
counsel for the prisoner.”
2. Gill, “Open thy mouth, judge righteously,.... Having heard the cause, pronounce a
righteous sentence; deliver it freely and impartially, with all readiness and boldness,
not caring for the censures of wicked and unjust men; and plead the cause of the
poor and needy; who are oppressed by the rich, cannot plead for themselves, nor fee
others to plead for them; do thou do it freely and faithfully. Thus as Lemuel's
mother cautions him against women and wine, she advises him to do the duties of
his office in administering impartial justice to all, and particularly in being the
advocate and judge of the indigent and distressed.”
3. Pulpit Commentary, “There are those who are too weak to be of much service to
their neighbours; there are those who are too selfish to cherish the ambition; but the
strong man who is the good man, the man in power who has in him the spirit of his
Master, will rejoice in his power mainly because it enables him to help those who
would otherwise go on and go down without a helper;
(1) those suffering from physical privation — the blind, the deaf, the dumb;

21. (2) those lacking mental qualifications — the weak minded, the timid, the reserved;
(3) those too poor to purchase the aid that is sometimes essential to justice and right;
(4) those over whom some great disaster, which is at the same time a cruel wrong,
impends — “appointed to destruction.” To lift up those who have been wrongfully
laid low, to befriend the unfortunate and the desolate, to stand by the side of those
who cannot assert their own claims, to be eyes to the blind and a voice to the dumb,
to “make the widow’s heart to sing for joy,” to place the destitute in the path which
leads up to competency and honor, — to act in the spirit and to promote the cause of
beneficence is the true privilege, as it is the brightest crown and the deepest joy, of
power. — W C.”
Epilogue: The Wife of )oble Character
I)TRODUCTIO)
1. John Angell James, (1785—1859)If anyone desires a book which shall combine
grandeur of subject—with beauty of expression; the most sublime theology—with
the soundest morality; the widest variety of topic—with an obvious unity of design;
the most ancient history with—poetry; the profoundest philosophy—with the
plainest maxims of human conduct; touching narratives—with picturesque
descriptions of character—in short, a book which shall as truly gratify the taste by
the elegance of its composition, as it shall sanctify the heart by the purity of its
doctrines; and thus, while it opens the glories of heaven and prepares the soul for
possessing and enjoying them, shall furnish a source of never failing pleasure upon
earth; I say if such a book be sought, it can be found in the Bible, and only in the
Bible, and that precious volume more than answers the description.
And where in all the range of inspired or uninspired literature can be found a
delineation of female excellence—I will not say equal to, but worthy to be compared
with—that which forms the subject of the present chapter? We have in it a picture
of which it is difficult to say which is the most striking—the correctness of the
drawing—or the richness of the coloring. Both display a master's hand, and though
delineated three thousand years ago, it is still true to nature; and when we have
removed some of the effects of time, retouched some lines that have been clouded
and obscured by the lapse of years, and given a few explanations, it is impossible to
look at it without admiration and delight. It adds to the interest to know that
it is the production of a female artist. It is the description of a good wife, drawn by
the hand of a mother, to guide her son in the selection of a companion for life. They
are "the words of king Lemuel, the prophecy that his mother taught him."

22. 1B. "Eulogy of the prudent and industrious housewife. [This is one of the
alplhabetical songs. The style differs strikingly from that of chap. xxx.; for here, all
the verses are nearly of the same length. The parallelisms have a close resemblance
to those in the book of Psalms; and especially to those in the alphabetical Psalms. It
results from the texture of an alphabetic song, that the connection of the thoughts
should be somewhat looser than in free song, because such words must be
introduced as will chime with the order of the alphabet. This is strictly observed in
the present case. But the second parallelism in such verse is fiee, and is not bound by
any order of the alphabet at all. Whoever was the author of the piece, (it purports to
have come fiom the queen-mother), an extensive acquaintance with the laws and
nature of the more artificial Heb. poetry is manifested. It is a song which is at the
same time both beautiful and noble. The picture is certainly very attractive, and
shows the hand of a skilful artist." Author unknown
2. A. Wolters,"The form of this discourse is an acrostic poem. Each of the 22 verses
in the Hebrew Bible begins with the succeeding letter 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." In other words it follows the old love
song that goes, A your adorable, B your so beautiful, C your the cutest one I know,
only this goes through the entire Hebrew alphebet.
2B. “One of the many interesting rhetorical features of the Hebrew Bible is its use of
alphabetical acrostics. These acrostics are not "hidden codes" -- they are literary
compositions in which the writer has used the letters of the Hebrew alphabet as the
initial letters for a sequence of verses. J.A. Motyer describes this feature as "a poetic
way of saying that a total coverage of the subject was being offered."
“In the common form of acrostic found in Old Testament Poetry, each
line or stanza begins with a letter of the Hebrew alphabet in order. This
literary form may have been intended as an aid to memory, but more
likely it was a poetic way of saying that a total coverage of the subject
was being offered -- as we would say, 'from A to Z.' Acrostics occur in
Psalms 111 and 112, where each letter begins a line; in Psalms 25, 34, and
145, where each letter begins a half-verse; in Psalm 37, Proverbs 31:10-
31, and Lamentations 1, 2, and 4, where each letter begins a whole verse;
and in Lamentations 3, where each letter begins three verses. Psalm 119
is the most elaborate demonstration of the acrostic method where, in
each section of eight verses, the same opening letter is used, and the
twenty-two sections of the psalm move through the Hebrew alphabet,
letter after letter.” --J.A. Motyer, "Acrostic," in The 'ew International
Dictionary of the Bible (Grand Rapids: Zondervan, 1987), p. 12.
3. Y. Levin wrote, "We have read much in Proverbs already about unwise women.
Solomon personified both wisdom and folly as women (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

23. children traditionally recited this poem at the Sabbath table on Friday evenings."
4. Ross expresses the thoughts of many when he says, "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."
5. Julia Bettencourt agrees with the above as she writes, "The list of characteristics
of a woman that can be taken from the passage is just overwhelming. It makes me
chuckle when I think back over the years of young men I've known that had their
'list' of characteristics from Proverbs 31 of the woman they wanted someday to
marry. If they kept with that, I'm sure they are old and still in bachelordom as no
woman automatically has all those characteristics. )ot that you don't have certain
qualities you look for in a mate but men just can't pick a total complete Proverbs 31
Woman off the shelf." Bettencourt has done us all a favor by listing all of these
characteristics so we can see how difficult it would be for any woman to have them
all. If you feel you qualify, please submit your application for sainthood, but
remember even Mother Teresa would not agree that she had it all.
1. Virtue. Proverbs 31:10
2. Faithfulness. Proverbs 31:11
3. Reverence. Proverbs 31:12
4. Goodness. Proverbs 31:12
5. Willing Worker. Proverbs 31:13
6. Good Manager. Proverbs 31:14,15
7. Industrious. Proverbs 31:16
8. Strength. Proverbs 31:17
9. Endurance. Proverbs 31:18
10. Well Rounded. Proverbs 31:19
11. Charitable. Proverbs 31:20
12. Provider. Proverbs 31:21
13. Well Dressed. Proverbs 31:22
14. Wife of a Good Husband. Proverbs 31:23
15. Good Business Woman. Proverbs 31:24
16. Honorable. Proverbs 31:25
17. Wise. Proverbs 31:26a
18. Kind. Proverbs 31:26b
19. Good Mother. Proverbs 31:27a
20. Busy. Proverbs 31:27b
21. Praiseworthy. Proverbs 31:28
22. Attains or Excels. Proverbs 31:29
23. Fear of the Lord. Proverbs 31:30
24. Fruit bearing. Proverbs 31:31
6. Constable, "Lemuel said nothing of her intellectual interests or pursuits because
those things were not significant for his purpose, which was to stress her wisdom.

24. 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. He would have
been busy with public affairs in the ancient )ear 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."
6B. “Many have argued that the woman of Proverbs 31 is another personification of
Lady Wisdom, who is presented in contrast to Dame Folly in the rest of the book,
especially chapters 1-9. Tom R. Hawkins argues successfully that this view is not
likely valid. “)umerous verbal repetitions describe both Lady Wisdom in chapters
1-9 and the noble wife of the final poem, thus suggesting, as some argue, that 31:10-
31 depicts a personification of wisdom. One such parallel relates to the value of
“finding” both wisdom and the noble woman. . . .” (p. 16). He continues by listing
other parallels between the two. He concludes, however, that significant differences
exit. “While Lady Wisdom is never clearly pictured as a wife or mother in Proverbs
1-9, the noble woman is obviously both. Her role as a mother, though not strongly
emphasized, is reflected in 31:28.” He argues that the noble wife speaks with
wisdom, so it makes no sense to have her be wisdom as well. Rather than
personifying wisdom, the noble wife is “the epitome of all that Lady Wisdom
teaches” (p. 18). (Tom R. Hawkins, “The Wife of )oble Character in Proverbs
31:10-31,” Bibliotheca Sacra 153:609 [January 96]. Galaxie Software.}”
6C. Carmen J. Bryant, “Some deny that this too-good-to-be-true wife could be just
one woman. She must be an ideal, composite picture of what one could desire in a
wife if it were possible to acquire it all in one package.
“Though no woman can match skills and creativity perfectly with this model,
all can identify their respective talents within the composite, and all can strive
for the spiritual excellence of this woman of strength. This passage is recited in
many Jewish homes on the eve of Sabbath, not only setting the high challenge
for wife and mother but also expressing gratitude for her awesome service to
”
the household.
)evertheless, we cannot escape the textual presentation of her as one, distinct
person whose wisdom benefits not only her household but the community as well.
Seeing her as a composite creates unwarranted opportunity for excusing ourselves
from any obligation to be like her.”
6D. Bryant continues, “Bruce Waltke, however, believes that “the poem represents
the ideal wife as a heroic entrepreneur in the marketplace.” Citing the work of Al
Wolters, Waltke outlines the poem’s use of Hebrew terms normally associated with
praise awarded to military heroes. The noble wife is thus raised to heroic status
because of the good she does for her people. The focus of the poem is not the
husband but the wife, “a talented, creative and adventurous entrepreneur [who]

25. serves her husband.” Waltke says that “Garrett’s comment should be emended to
‘this is the kind of a wife the community needs.’ She empowers her wise husband to
lead the land in righteousness and justice.” In contrast to the foolish woman who
tears down her household and brings dismay to her husband, this wise woman acts
is such a way that her husband can fully trust her.
7. Another author gives us more illustrations of what an acrostic is.
M
is for the million things she gave me,
O
means only that she's growing old,
T
is for the tears 'twere shed to save me,
H
is for her heart as pure as gold,
E
is for her eyes with love-light shining,
R
means right and right she'll always be.
That's an acrostic. Why do people write acrostics? Because there is something in us
that loves to praise what we enjoy. We like to pile up the praiseworthy attributes of
people we love. Well, that is what was happening in Proverbs 31. Verses 10–31 are
an acrostic. Every verse begins with a different letter of the Hebrew alphabet.
Aleph is for woman full of virtue,
Beth refers to trust her husband shares,
Gimmel is for work she does to help you,
Daleth stands for how she seeks her wares.
And so on through all 22 letters of the Hebrew alphabet. This is helpful to know
because it tips us off that the author is not building an argument like Paul does in
Romans. Instead he is stringing pearls. He has set himself the task, as he says in
verse 30, to praise the woman who fears the Lord. To do this he tries to think of 22

26. praiseworthy things to say about her."
10 A wife of noble character who can find?
She is worth far more than rubies.
1. Here is a great question, and the answer to it is usually very few. The implication
is that women of noble character are rare, and hard to find, and in the light of the
ideal woman described in the following verses all would agree. However, the fact is,
there are many wives of noble character in the world today because of the Gospel of
Jesus Christ. Women have been liberated to become great leaders in the Christian
faith, and godly women are more common than was the case in the ancient world.
Millions of men would praise their wives today as noble and godly women. They are
just not as rare as they once were, but the fact is, they are still not the majority, and
not necessarily easy to find. The average woman still falls short of the ideal, but
then, so do the men who are looking for the ideal wife.
1B. William Arnot, “The interrogation, " Who can find a virtuous woman?" seems
to intimate that few of the daughters of men attain or approach the measure of
this model. As usual with rare things, the price is high ; it is " above rubies.'' The
meaning obviously is, that a virtuous woman is above all price. Woman is the
complement of man ― a necessary part of his being. As no man would name a price
for his right arm or his right eye, woman shoots over all the precious things of earth,
and there is no standard by which her value can be expressed.”
1C. A man who finds a godly wife
Is blest beyond compare;
She is his greatest prize in life--
A treasure rich and rare. --DJD
2. She is worth more than rubies, and that is why we give them a diamond ring
when we marry them. Even a less than ideal wife is far more valuable than rubies.
You don't find a lot of single men anxious to get home to their bag of rubies, which
they prefer to being married. Even an ordinary woman beats the ruby bag, or ruby
ring. All mom is saying here is that one of the greatest values in life is the finding of
a wife of noble character. One author wrote, "Finding a diamond is not impossible.
God and Solomon teamed up to save you from 50 years of trouble. Humble yourself,
and read. The criteria are simple; they are ranked; and any man can apply them.
She must fear the LORD (31:30). She must be gracious (11:16; 30:21-23). She must
be very hardworking (14:1; 31:13-29)."
3. John Masefield, the grand old poet of England was sure he found such a woman,
and he wrote-

27. Her heart is always doing lovely things,
Filling my wintry mind with simple flowers,
Playing sweet tunes on my untuned rough strings,
Delighting all my undelightful hours.
....And in the dirty tavern of my soul,
Where filthy lust drink witches' brew for wine,
Her gentl hand still keeps me from the bowl,
Still keeps me man, saves me from being swine.
Masefield is right in praising the value of such a wife, for no amount of rubies ever
kept a man from following his worst nature, but many a woman has saved her man
from being swine. Money cannot buy what a woman can do in motivating a man to
be more than he would ever be without her.
3. Gill, “can find a virtuous woman,.... This part of the chapter is disjoined from the
rest in the Septuagint and Arabic versions; and Huetius (t) thinks it is a composition
of some other person, and not Lemuel's mother, whose words he supposes end at
Pro_31:9; but it is generally thought that what follows to the end of the chapter is a
continuance of her words, in which she describes a person as a fit wife for her son.
Some think that Bathsheba gave the materials, the sum and substance of this
beautiful description, to Solomon; who put it in the artificial form it is, each verse
beginning with a letter of the Hebrew alphabet in order till the whole is gone
through; though rather it seems to be a composition of Solomon's, describing the
character and virtues of his mother Bathsheba. But, be this as it will, the description
is drawn up to such a pitch, and wrote in such strong lines, as cannot agree with any
of the daughters of fallen Adam, literally understood; not with Bathsheba, the
mother of Solomon; nor with the Virgin Mary, as the Papists, who, they fancy, was
immaculate and sinless, of which there is no proof; nor indeed with any other; for
though some parts of the description may meet in some, and others in others, yet not
all in one; wherefore the mystical and spiritual sense of the whole must be sought
after. Some by the "virtuous woman" understand the sensitive soul, subject to the
understanding and reason, as Gersom; others the Scriptures, as Lyra, which lead to
virtue, contain much riches in them, far above rubies; in which men may safely
confide as the rule of their faith and practice; and will do them good, and not evil,
continually. Others, "Wisdom", who in the beginning of this book is represented as
a woman making provision for her household, and said to be more precious than
rubies; and is to be understood of Christ; which I should have readily given into,
but that this virtuous woman is said to have a husband, Pro_31:11; which cannot
agree with Christ, who is himself the husband of his church and people, which
church of his, I think, is here meant; nor is this a novel sense of the passage, but
what is given by many of the ancient Christian writers, as Ambrose, Bede, and
others; and whoever compares Pro_31:28, with Son_6:8, will easily see the
agreement; and will be led to observe that Solomon wrote both, and had a view to
one and the same person, the church of Christ, who is often represented by a
"woman", Isa_54:1; a woman grown and marriageable, as the Gospel church may
be truly said to be, in comparison of the Jewish church, which was the church in

28. 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 Savior; 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), valor, and
courage, as the word signifies, when used of men, 1Sa_16:18; The church is militant,
has many enemies, and these powerful and mighty, as well as cunning and crafty;
yet, with all their power and policy, cannot overcome her; the gates of hell cannot
prevail against her; she engages with them all, and is more than a conqueror over
them; she is of great spiritual strength, which she, has from Christ, to fight the
Lord's battles, to withstand every enemy, to exercise grace, and do every good work;
and all her true members persevere to the end: or a "woman of riches" (w); that
gets wealth and, riches by her wisdom and prudence, so Aben Ezra; a woman of
fortune, as is commonly said: such is the church of Christ, through his unsearchable
riches communicated to her; riches of grace she now possesses, and riches of glory
she is entitled to. But "who can find" such an one? there is but one to be found (x);
though there are many particular churches, there is but one church of the firstborn,
consisting of God's elect, of which Christ is the head and husband, Son_6:9; and
there is but one that could find her: even her surety, Saviour, and Redeemer;
compare with this Rev_5:3. This supposes her lost, as she was in Adam; Christ's
seeking of her, as he did in redemption, and does in effectual calling; and who
perfectly knows her, and all her members, and where they are; and whom he finds
out, and bestows on them the blessings of grace and goodness;
for her price isfar 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.”
4. Henry, “description of the virtuous womanis 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 )ew Testament (1Ti_2:9,
1Ti_2:10, 1Pe_3:1-6), where the duty prescribed to wives agrees with this

29. 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 womanis 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 womanis 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 findher? 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 womanwas 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.”
6. Puritan Expositor, “The essential qualities for a good woman (wife) is that she be
a virtuous woman an able woman (the word includes strength), it is the same word
that is used in the character of good judges (Exodus 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, a woman that is able, who has
the command of her own spirit, though the weaker vessel, yet she is made strong by
wisdom and grace, and the fear of God, 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, (Ezekiel 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, for her
security rests in the fear of God and the covering of her husband.” “ Ruth 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.

30. 7. The United Church of God website has this: “Expositor's and other
commentaries also point out that the passage bears similarities with heroic
literature?seeming like an ode to a military champion. "For example, 'woman of
valor' ('esheth-hayil in v. 10...) is the same expression one would find in Judges for
the 'mighty man of valor' (gibbor hehayil, Judg 6:12...)?the warrior aristocrat;
'strength' ('oz in vv. 17..., 25) is elsewhere used for powerful deeds and heroics (e.g.,
Exod 15:2, 13; 1 Sam 2:10); '[gain]' (v. 11) in '[no lack of gain]' is actually the word
for 'plunder'...; 'food' (v. 15) is actually 'prey' (terep); 'she holds' (shillehah in v. 19)
is an expression also used in military settings (cf. Judg 5:26...); 'surpass them all' (v.
29) is an expression that signifies victory" (same note). Commentator Tremper
Longman says: "Perhaps life's struggles here are envisioned as a war and the
woman as an active and successful participant in taming life's chaos" (How to Read
Proverbs, p. 140).
Longman also points out: "Another of the dominant themes throughout the poem is
the woman's boundless energy. It is hard to believe that any single person could ever
accomplish as much as this ideal woman, and perhaps the description is meant as a
composite sketch. In any case, this woman is described not only as a warrior but
also as a merchant ship that brings produce to port, namely her home. She also is
active in commercial endeavors, not to speak of philanthropy toward the needy. )ot
only are her actions praised, but also her qualities of mind and attitude. She is
fearless about the future, wise and kind. This woman has nothing at all to do with
laziness. The emphasis at the end of the poem, as one might expect, is not on beauty
or charm, but on the woman's fear of the Lord. Indeed, this woman is the epitome of
wisdom. She is the human embodiment of God's wisdom; a flesh-and-blood
personification of Woman Wisdom" (p. 141).”
8. William Sprague, “Even in that deeply solemn hour when the blessed Savior
yielded his life on the cross, to atone for sinful man, at an hour when the fear of
death had power to triumph over the faith of many, when his disciples forsook him
and fled, yet holy women shrunk not from following him to the cross.
When foes the hand of menace shook,
And friends betrayed, denied, forsook,
Then woman, meekly constant still,
Followed to Calvary's fatal hill :
Yes, followed where the boldest failed,
Unmoved by threat or sneer :
For faithful woman's love prevailed
O'er helpless woman's fear.
Woman ! blest partner of our joys and woes !
Even in the darkest hour of earthly ill,
Untarnished yet thy fond affection glows,

31. Throbs with each pulse, and beats with every thrill !
When sorrow rends the heart, when feverish pain
Wrings the hot drops of anguish from the brow,
To soothe the soul, to cool the burning brain.”
9. The Middletown Bible Church, “The Old Testament uses this expression of a
virtuous woman in two other places. In Ruth 3:11 it is used of Ruth. Everyone in
the city knew that she was a virtuous woman! When a woman has strength of
character (fears God, loves truth, hates sin), then others will take note and recognize
this. It will be very obvious because it is so unusual. People are usually so morally
weak and so anemic in character, that when a man or woman of strength shows up
it is quite evident to all. The other place the term is used is in Proverbs 12:4 where
we learn that a virtuous woman (lit--a woman of strength) does not make her
husband ashamed. For her price is far above rubies.
She is far more valuable and worth far more than rubies. The Hebrew term for
"rubies" may not refer to rubies, but may refer to pink pearls or red coral. A pink
pearl which was found in a mollusk in the Red Sea was considered of great value to
the ancients. It is difficult to know exactly which stone or pearl this Hebrew word
referred to, but its usage in the Old Testament tells us two things for sure: 1) It was
very valuable (see Proverbs 20:15 and Job 28:18); 2) It was reddish in color
(Lamentations 4:7--"ruddy").
Who can find a virtuous woman (a woman of strength)? She is like a rare gem.
Precious stones are precious and costly because they are so rare. If you could go out
along the roadside and collect hundreds of rubies anytime you wanted to, then they
would not be worth much. It is the rare, hard to find gems that are worth so much.
Also, for some reason God made most common stones unattractive; yet He made
most rare stones very beautiful and brilliant and lustrous. The virtuous woman is a
beautiful woman, not necessarily outwardly, but certainly inwardly (see Prov.
31:30). She is not only a rare gem but a beautiful gem.”
10. “An article written by Daniel Sheard in Israel, My Glory, March-May/1988,
entitled "Who Can Find A Virtuous Woman?" gives God's picture of Wisdom. He
writes: Men, I am sorry. God did not personify wisdom by applauding the virtues of
a man. This is not to say that He could not; God can do anything. But He did so by
picturing wisdom through the finest qualities of womanhood, and there is something
uniquely appropriate in this analogy. The Book of Proverbs praises the supreme
value of an excellent wife by alluding to her as wisdom itself, a priceless gem. "Who
can find a virtuous woman? For her price is far above rubies: (Prov. 31:10; cp.
Prov. 3:15, 8:3). God did not conclude this, the most famous book on wisdom ever
written, with a platitude that is difficult to grasp. He gave a flesh and blood picture
of true excellence and did so by describing the ideal wife.”

32. 11 Her husband has full confidence in her
and lacks nothing of value.
1. I like the view of Bob Deffinbaugh who feels all of Proverbs is written to the man,
and this description of the ideal woman is also written to the man. He wrote,
"There is no way that a woman who lived in ancient times would ever have had this
kind of freedom and responsibility without support and encouragement from her
husband. The character of the godly woman is to be attributed to the woman and to
the grace of God in her life. But the freedom she had to function in so many
different aspects of life must be attributed to her husband. Let me draw your
attention to the kind of man this ideal husband had to be in order for his ideal wife
to be what she was described to be.
This verse is not referring to the husbands confidence in the moral purity of his
wife, but in her proficiency as a money-maker and business woman. Her husband
could leave the matter of purchasing a piece of property in her hands without
looking over her shoulder......The faith of the ideal husband, as described in verse
11, is expressed in the freedom that is granted the wife to go about her business
without constant supervision or needless restrictions. Faith is expressed in
freedom."
2. Because his wife is so efficient in maintaining the house, and so wise and effective
in profiting from her creativity, he lacks nothing of value. He has it all, and has no
need of spoil. Someone put it, ")o need" is the very same expression found in Psalm
23:1--"I shall not want." It means to lack, to be in need, to be lacking, and here
and in Psalm 23:1 it is used with the negative: to not be in need, to not be lacking,
to have no need. If the LORD is my Shepherd, then I shall not be in need because
He will supply all my need. If I have a godly wife, I shall not be in need of spoil."
With a wife like her he always has money in the bank. She relieves him of all
worldly cares about finances. She is just the opposite of the wives who go on
shopping sprees and running up credit card debt that leaves the husband with no
confidence that he will have enough money to pay all the bills. This woman is a
complete asset and not a liability in his financial life.
3. Clarke, “is an unspotted wife. The heart of her husband doth safely trust in her -
he knows she will take care that a proper provision is made for his household, and
will not waste any thing. He has no need for spoil - he is not obliged to go out on
predatory excursions, to provide for his family, at the expense of the neighboring
tribes.”
4. Gill, “The heart of her husband doth safely trust in her,.... Christ her Maker is
her husband, who has asked her in marriage, and has betrothed her to himself in
righteousness; and of whose chaste love, and inviolable attachment to him, he is

33. fully satisfied, as well as of her fidelity in keeping what he commits unto her; he
trusts her with his Gospel and ordinances, which she faithfully retains and observes;
and with his children born in her, who are nursed up at her side, to whom she gives
the breasts of ordinances, bears them on her sides, and dandles them on her knees,
as a tender and careful mother does, Isa_60:4;
so that he shall have no need of spoil; he shall never want any; by means of the word
preached in her, prey and spoil shall be taken out of the hands of the mighty, and he
shall divide the spoil with them; or have souls snatched out of the hands of Satan,
and translated into his kingdom, Isa_53:12. The Septuagint version understands it
of the virtuous woman, and not of her husband; "such an one as she shall not want
good spoils"; now, prey or spoil sometimes signifies food, as in Psa_111:5; and so
Jarchi interprets it here; and then the sense is, she shall not want spiritual
provisions; she shall have plenty of them from her husband, who reposes such
confidence in her; or shall not want excellent treasures, as the Arabic version, which
also understands it of her; such are the word and ordinances, and particularly
precious promises, which are more rejoicing than a great spoil, Psa_119:162; and so
Ambrose interprets (y)it of the church, who needs no spoils because she abounds
with them, even with the spoils of the world, and of the devil.”
5. Henry, “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.
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
neighbors. 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!”
6. Puritan Expositor, “Though she is a woman of spirit herself, yet her desire is to
her husband, to know his mind, that she may adapt herself to it, and she is willing
that he should rule over her. She conducts herself so that he may rest full confidence