Bible Commentaries
Proverbs 31

Verses 1-2

OF King Lemuel we know no more than of the prophet Agur in the last Chapter.†1 All that we know is, that he was endowed, like many of God’s people (Psalms 116:16 . 2 Timothy 1:5 ; 2 Timothy 3:15 ), with the invaluable blessing of a godly mother; who, like Deborah of old (Judges 5:1 ), was honored of God to be the author of a chapter of the sacred volume.

What an animating burst from the yearning of a mother’s heart! What! my son — the son of my womb — of my vows? Happy mother — when the son of her womb is the son of her vows! like Samuel, a dedicated child, a child of many prayers; "asked of the LORD, lent unto his service." (1 Samuel 1:11 .) If there were more Hannahs, would there not be more Samuels? If thou wouldst have, Christian mother, thy child a Samuel or an Augustine, be thyself a Hannah or a Monica. The child of thy prayers, of thy vows, and of thy tears, will be in the Lord’s best time the child of thy praises, thy rejoicings, thy richest consolation. Yet thy faith will not end with the dedication of thy child. Lemuel — the son of her vows — his mother taught him. And such is the practical habit of godliness, that faith in vowing quickens diligence in teaching. The child, truly consecrated, will be "brought up in the nurture and admonition of the Lord." (Ephesians 6:4 .)

Footnotes:

†1 Both have been identified with Solomon, though without any historical evidence. It seems unlikely, that Solomon, having given his own name more than once in this book (Proverbs 1:1 ; Proverbs 10:1, ) should give two mystical names at the close, without any distinct personal application. Nor is there any scriptural testimony in favor of Bathsheba, that would lead us to stamp her with this peculiar honor as one of the writers of God’s word. ’The admonitory verses composed for King Lemuel by his mother, when in the flower of youth and high expectation, are an inimitable production, as well in respect to their actual materials, as the delicacy with which they are selected. Instead of attempting to lay down rules concerning matters of state and political government, the illustrious writer confines herself, with the nicest and most becoming art, to a recommendation of the gentler virtues of temperance, benevolence, and mercy, and a minute and unparalleled delineation of the female character, which might bid fairest to promote the happiness of her son in connubial life.’ - Dr. Good.

Verses 3-7

Solomon has given us his father’s wise counsels. (Proverbs 4:4 .) Lemuel gives us his mother’s. Both have an equal claim to reverence. (Proverbs 1:8 .) Filled with deep anxiety, the impassioned tenderness bursts out in this godly mother, as if some besetting enticements were imminent, perhaps already working poison in her beloved son. What! my son — the son of my womb — of my vows? My heart is full. I must give vent. Have I endured all this travail in vain? Beware — Give not thy strength unto women. What a beacon had Solomon set up! (Proverbs 2. 5. 7.) What a beacon had he himself become! (Nehemiah 13:26 .) These forbidden gratifications were ways that destroy kings. Such was the judgment upon David. His kingly authority was shaken. (2 Samuel 12:9-10 .) Solomon’s sin destroyed his kingdom. (1 Kings 11:11 .) The fruit of this sin is shame. The end of it, without repentance, is death.

The anxious mother next warns against another cognate sin — intemperance. (Hosea 4:11 .) The vice that degrades a man into a beast, is shameful to all, specially unseemly for kings. They are "the city set upon a hill." Men look, or ought to look, to them for guidance and example. What a sight for kings to drink wine and strong drink — to be given to it! Witness Elah†1 — Benhadad†2 — Belshazzar — "the princes of Israel made sick with bottles of wine"!†3 How was their high office and glory covered with shame! Sometimes it is pleaded as an excuse for sin. But if the drunken king forgets the law, and perverts the judgment,†4 will he not be held responsible? Ahasuerus was doubtless responsible for his unseemly conduct to Vashti.†5 Herod murdered the Baptist at an ungodly feast.†6 Priest and prophet "err through strong drink."†7 A wise veto therefore is set for the rulers of the Church — "not given to wine."†8

And yet the abuse of God’s blessing does not destroy their use. Wine is the gift of God. "It maketh glad the heart of man." (Psalms 104:14-15 .) Yea — by a bold figure of its refreshment — it is said to "cheer God" also. (Judges 9:13 .) Yet it is not for kings — for their indulgences and sinful excitement, but for those that need it. 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 traveler (Luke 10:34 ); as Paul prescribed it for "the infirmities" of his beloved son in the faith. (1 Timothy 5:23 .) 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 remember his misery no more.†9 May not this remind us of the Messenger of love, dealing with those that are ready to perish? (Isaiah 61:1-2 . Matthew 11:28 .) Their conscience is loaded with guilt. Their hearts are heavy with a burden, which they can neither bear nor be rid of. He tells them of God’s love to sinners; the ransom found for them; the welcome assured to them. This is a cordial of strong drink, and wine such as they need. The heavy heart becomes "no more sad." (1 Samuel 1:18 . Acts 16:34 .) The former poverty is forgotten, and his misery is remembered no more, and "the blessings of him that was ready to perish comes" upon him "that bringeth the good tidings." Happy minister, gifted like his divine Master, with the "tongue of the learned, that he should know how to speak a word in season to him that is weary." (Isaiah 50:4 .)

Footnotes:

†1 1 Kings 16:8-9 .

†2 1 Kings 20:16 .

†3 Hosea 7:5.

†4 A woman wrongly condemned by Philip of Macedon, when drunk, boldly exclaimed - ’I appeal to Philip, but it shall be when he is sober.’ Roused by the appeal, the monarch examined the cause, and gave a righteous judgment.

†5 Esther 1:10-11.

†6 Mark 6:21-28.

†7 Isaiah 28:7; Isaiah 56:12 .

†8 1 Timothy 3:3 . Titus 1:7 .

†9 This was the classical idea of the power of wine. - ’Huic calix mulsi impingendus. ut plorare desinat.’ - Cicero, Tuscui. 3. ’Nunc vino pellite curas.’ - Hor. Od. l. i. 7. ’Vinum obliviosum’ (blotting out the remembrance of evil.) - Ib. Od. l. ii. 7. ’Tunc dolor et curæ rugaque frontis abit.’ - Ovid. The mixed wine which Helena gave to Telemachus, called Nepenthes, had such an effect as to remove sorrow, and to bury in forgetfulness past evils. - Odyss. D. 220, 221. Compare Mark 15:23 .

Verses 8-9

Very soundly does the wise mother inculcate mercy upon her royal son. This is one of the pillars of the king’s throne. (Proverbs 20:28 .) He must be the Father of his people, employing all his authority to protect those, who cannot protect themselves. (Psalms 72:12-14 .) No case of distress, when coming to his knowledge, should be below his attention. Thus our law makes the judge the counsel for the prisoner, who is unable to plead for himself — opening his mouth for the dumb. Thus should magistrates more carefully consider, that no one should lose his just right from want of ability to defend it.†1 Those who are, or appear to be, appointed to destruction, should have their fair and open course to plead, and save their lives.†2

This it was, that made the difference between the prosperity of godly Josiah and the ruin of his wicked son. (Jeremiah 22:15-19 .) How repeatedly did Jonathan open his mouth for his friend appointed for destruction!†3 How effectively did Esther plead the cause of her helpless and devoted people! (Esther 7:3-4 .) To descend into lower ranks (for why should we restrict these wise injunctions within the narrow limits of royalty?) what a complete pattern of this mercy does Job exhibit! "Eyes as he was to the blind, and feet to the lame," doubtless he perfected his character as "a father to the poor, by being a mouth to the dumb." (Job 29:15-16 .) How was Ebedmelech honoured for this merciful advocacy of the condemned!†4 How awful is the threatened vengeance for the neglect of this mercy!†5 Alas! Jesus, though he had found an advocate in earlier times, yet stood as a sheep before his shearers —- dumb, appointed for destruction. None was found to open his mouth for the divine afflicted victim.†6 And yet how does he reverse this picture of pitiless neglect, in his powerful effectual pleading in the cause of those, whom the voice of justice so loudly, so justly appoints for destruction! Let his representatives on earth study the character of their king in heaven, and be conformed more fully to his image of forgiveness and love.

Footnotes:

†1 Deuteronomy 16:18-20. Psalms 82:3-4 .

†2 Contrast 1 Kings 21:9-13, with John 7:51 .

†3 1 Samuel 19:4-7 ; 1 Samuel 20:32 ; 1 Samuel 22:14-15 .

†4 Jeremiah 38:8-9; Jeremiah 39:15-18 .

†5 Proverbs 24:11-12. Jeremiah 5:28-29 .

†6 Isaiah 53:7. Matthew 26:59, Matthew 26:63 .

Verse 10

We now come to the principal part of the chapter. The wise mother of Lemuel had warned her royal son against the seduction of evil women, and its attendant temptations, and given him wholesome rules for government. She now sets before him the full-length portrait of a virtuous woman — that choicest gift, which is emphatically said to be "from the LORD." (Proverbs 19:14 .) It is an elegant poem of twenty-two verses — like the hundred and nineteenth Psalm, artificially constructed — each verse beginning with one of the successive letters of the Hebrew alphabet.†1 It describes a wife, a mistress, and a mother. ’All mothers and mistresses should teach the female pupils under their care to read and learn it by heart.’†2 The more deeply it is studied — provided only it be practically studied — the more will its beauty be understood and felt. Genuine simple fact without coloring or pretensions commends the character of our warmest interest.

So rare is this treasure, that the challenge is given — "Who can find a virtuous woman?" (Compare Proverbs 20:6 .) Abraham sent to a distant land for this inestimable blessing for his beloved son. (Genesis 24:3-4 .) Perhaps one reason of the rarity of the gift is, that it is so seldom sought. Too often is the search made for accomplishments, not for virtues; for external and adventitious recommendations, rather than for internal godly worth.

The inquiry also implies the value of the gift when found. Even Adam’s portion in innocence was not complete, till his bountiful Father "made him a help-meet for him." (Genesis 2:18 .) Truly her price is above rubies. No treasure is comparable to her.†3 It is not too much to say with the prince of heathen philosophy — ’If women be good, the half of the commonwealth may be happy where they are.’†4

Footnotes:

†1 Compare also Psalms 145:1-21 . The Lamentations of Jeremiah.

†2 Bp. Horne’s Sermon on the Female Character. See the counterpart of "the virtuous man" in the exquisite picture, which the sorrowful patriarch drew of the simple habit and feelings of his own life. Job 29. - 31.

†3 Compare Sirach 7:19 ; Sirach 25:13-18 .

†4 Arist. Rhet. i. 5. Compare Polit. ii. 9.

Verses 11-12

The price of the virtuous woman has been told. Her different features will now be given. The first lines of the portrait describe her character as a wife. Her fidelity, oneness of heart, and affectionate dutifulness, make the heart of her husband safely to trust in her.†1 He feels his comfort to be regarded, his burdens relieved, and his mind exempted from many teasing vexations. He is at ease in constrained absence from home, having left his interests safe in her keeping; while he is sure, that his return will be welcomed with the gladdening smile. A faithful wife and a confiding husband thus mutually bless each other. With such a jewel for his wife, the husband has no misgivings. His home is the home of his heart. He needs not to look into the matters entrusted to her with suspicious eye. He has no reserves or jealousies. Ruling in his sphere without, he encourages her to rule in her sphere within. All is conducted with such prudence and economy, that he has no need of spoil, no temptation to unjust gain; no need to leave his happy home, in order to enrich himself with the soldier’s spoils. The attachment of such a wife is as lasting, as the time of their union — constant — consistent. Instead of abusing confidence, she only seeks to make herself daily more worthy of it; not fretful and uncertain, caring "how she may please her husband" (1 Corinthians 7:34 ), doing him good, and not evil, all the days of her life. Would that it were always so! But look at Eve — the help-meet†2 becoming a tempter; Solomon’s wives drawing away his heart;†3 Jezebel stirring up her husband to abominable wickedness;†4 Job’s wife calling upon her husband to "curse God, and die;"†5 the painful cross of "the brawling woman"†6 — this is a fearful contrast — evil, not good. Often again is it a mixture of evil with the good. Rebekah caring for her husband in the act of opposition to God, yet wickedly deceiving him;†7 Rachel loving Jacob, yet bringing idolatry into his family;†8 Michal doing good to David at first in preserving his life, evil afterwards in despising him as a servant of God.†9 Often we hear of prudent management, but not in the fear of God, connected with a teasing temper. But in this picture it is good, and not evil.

Her husband’s comfort is her interest and her rest. To live for him is her highest happiness. Even if her minute attentions to this object are not always noticed, yet never will she harbor the suspicion of indifference or unkindness; nor will she return fancied neglect with sullenness, or by affected or morbid sensibility force on a feverish interchange of expression, which has little substantial foundation.

This course of disinterested regard and devoted affection, when conducted on Christian principles, commends most graciously the ’holy and honorable estate of matrimony.’ If it implies subjection, it involves no degradation. Indeed no greater glory could be desired, than that which is given to it, that it should illustrate "the great mystery," — "Christ and his Church,"†10 the identity of interest between them; her trials his;†11 his cause hers.†12

Footnotes:

†1 Such was Luther’s description of his wife - ’The greatest gift of God is a pious amiable spouse, who fears God, loves his house, and with whom one can live in perfect confidence.’ D’Aubigne’s Hist. Of Reformation, book 10. chapter 13. Contrast with this picture, Proverbs 7:18-20 . Genesis 39:19-20 . Isaac Walton’s account of Bp. Sanderson’s wife was much after Solomon’s pattern - ’A wife, that made his life happy, by being always content, when he was cheerful; that was always cheerful when he was content; that divided her joys with him, and abated of his sorrow by bearing a part of that burden; a wife that demonstrated her affection by a cheerful obedience to all his desires during the whole course of his life.’ - Life of Bp. Sanderson. Ambrose expounds the woman to be the Church, and explains the confidence of her husband as the ground of her perseverance - adding - ’that it is not the heart of her Lord, who may be deceived, but of her husband, which cannot be mistaken.’ In loc. Would such a conceit with any other name escape severe castigation? Augustine’s Exposition is much in the same character - fancy, not judgment. - De Temper. Serm. p. 217. Many Romish commentators apply this description to the Virgin.

†2 Genesis 2:18, with Genesis 3:6 .

†3 1 Kings 11:1-5 .

†4 1 Kings 21:25 .

†5 Job 2:9.

†6 Proverbs 21:9; Proverbs 25:24 .

†7 Genesis 27:1-46.

†8 Genesis 31:19; Genesis 35:1-4 .

†9 1 Samuel 19:12 . 2 Samuel 6:20-22 .

†10 Ephesians 5:32.

†11 Acts 9:4.

†12 Psalms 139:22.

Verses 13-27

This lovely character is drawn according to the usage of ancient times; though the general principles are of universal application. It describes not only the wife of a man of rank, but a wise, useful, and godly matron in her domestic responsibilities. It is "a woman professing godliness," adorned "with good works" (1 Timothy 2:10 ); a Mary no less than a Martha. ’It may be necessary to retouch the lines of the picture, that have been obscured by length of years; in plain terms — to explain some parts of the description, which relate to ancient manners and customs, and to shew how they may be usefully applied to those of our own age and country.’†1

One thing however is most remarkable. The standard of godliness here exhibited is not that of a religious recluse, shut up from active obligations, under the pretense of greater sanctity and consecration to God. Here are none of those habits of monastic asceticism, that are now extolled as the highest point of Christian perfection. One half at least of the picture of the virtuous woman is occupied with her personal and domestic industry. What a rebuke also does this convey to a self-indulgent inactivity! Her several employments admirably illustrate genuine simplicity of manners, and practical, yet liberal economy. This is indeed a difficult and rare attainment, economy without a niggardly spirit; seen and felt as little as possible, and conducted with all care and consideration of the comfort of the family.

But let us look more minutely into the features of the portrait drawn before us. Her personal habits are full of energy. Manual labor, even menial service, in olden times was the employment of females in the highest ranks.†2 Self-denial is here a main principle. — The virtuous woman goes before her servants in diligence, no less than in dignity; imposing nothing upon them, which she had not first bound upon herself, ruling her household most efficiently by the government of herself. Thus she seeks out her materials for work. Her needle is at the service of her family. Instead of a suppressed murmur at some inconvenient demand, she sets the pattern of working willingly with her hands. Instead of loitering herself, while they were laboring, she counts it no shame to be employed at the spindle and distaff.†3 She is early and late at her work, rising in the night.†4 The fruit of her work she turns to good account. She exchanges it in commerce for food brought from far. Her merchandise is good in quality — tapestry, fine linen, and girdles delivered to the merchant.†5 Her whole soul is in her work — girding her loins with strength, and strengthening her arms — ready to do any work befitting her sex and station. The land has also her due share of attention. Ever careful for her husband’s interests, she considers the value of a field; and, if it be a good purchase, she buys it, and plants the vineyard for the best produce.

One more particular connectd with her character as a wife is mentioned — her dress. This in a woman of superior rank, fit for a king, is of course according to her station. Her clothing is silk†6 and purple. Nor does this contravene the New Testament rule of sobriety.†7 It only commends her station in consistency with the purest simplicity of godliness. In a more general application, the dress should be suitable, so as to maintain the rank of presidency in the house. It is possible to pay too little, as well as too much, attention to this point; and it is not always that Christian women pay to it the regard precisely due, separate from both extremes. No increase of active exercise can excuse the neglect of those graces, which, trifling as they seem, when set out on right principles, form a component part of an attractive profession. The primary respect inculcated to the inward "adorning"†8 in no way renders the exterior grace a nullity. Even in isolated seclusion some regard would be due; much more, as suited to the gradation which Providence has assigned; and as commanding an husband’s respect, who justly claims, that his wife’s exterior, so far as she is concerned, should continue to be not less pleasing, than when at first his heart was drawn to her.

We now again observe her conduct as a mistress. And here also her praise is not, that she spends her time in devotional exercises (though these, as "a woman that feareth the LORD" (Proverbs 31:30 ), she duly prizes); but that, according to the Scriptural canon, "she guides her house" (1 Timothy 5:14 ), watching carefully over her charge, distributing both her meat and her work in due proportion, and "in due season." This is her responsibility. If "man goeth forth to his work, and to his labor till the evening" (Psalms 104:23 ), the woman finds her work as "a keeper at home." (Titus 2:5 .) And beautiful indeed is it to see, how by her industry, self-denial, and heartiness she "buildeth her house." (Proverbs 14:1 .) She rises while it is yet night, not for the sake of being admired and talked of, but to give meat to her household. The delicacy also, with which she preserves her own sphere, is remarkable. For while she provides food for the whole household, she giveth the portion — that is — of work — not to the man-servants (these with great propriety she leaves to her husband), but to her maidens.†9 Their clothing is also provided with every regard to their comfort. She is not afraid of snow for them. They are clothed with scarlet, or rather with double garments,†10 well clad for a severe winter. So well does she look to the ways of her household, such untiring energy does she shew in every department, that none can accuse her of eating the bread of idleness. In her household, order is the principle of her rule. Timely orders are given, and they must be obeyed. Nothing is neglected, that belongs to order, sobriety, economy, or general management. Well does she understand the exact work of each under her care, and their different abilities; when they need to be directed, and when they may be left to their own responsibility; what belongs to, and what is beyond, her own province of superintendence.

But never let the mistress contract her inspection within the sphere of a mere housekeeper, with her whole time and mind employed in the external routine of her household. While she exercises sound discipline and maternal anxiety, her primary principle is a Christian conscience for their highest interests; looking well to their moral habits, their religious instruction, and attendance on the means of grace; giving them time for secret prayer, and reading the word of God,†11 bringing them to the daily ordinance of family worship; inculcating the careful observance of the Sabbath; anxiously watching over their manners, habits, and connections. While we would be careful not to over-work them, yet never let them eat the bread of idleness. If they have nothing to do for us, let them work for God. In short — let us consider them, not as beasts of burden, not as mere mercenaries; but as a solemn and responsible trust for God and for eternity. Who can have the claim to a virtuous woman, who does not feel this weight of family responsibility?

Nor is her provident care limited to her own dependents. Her spindle and distaff are worked, not for herself only, or for her household, but for the poor and needy. And, having first "drawn out her soul" (Isaiah 58:10 ), she stretcheth out her hands (Deuteronomy 15:7-8 ), to embrace those at a distance from her with the flow of her love; and thus "the blessing of those that were ready to perish cometh upon her." (Job 29:13 . Acts 9:39 .) Her spirit and manner also are of the same character; all in full accordance with her professions. Clever, brisk, and managing minds are often deficient in the softer graces. Their tongues are unrestrained, and lawless under provocation. Children, servants, and neighbors, suffer from this revolting hardness, and find "it better to dwell in a corner of the house-top, than with a brawling woman in a wide house" (Proverbs 21:9 .) But the godly matron has not only the law of love in her heart, but wisdom in her mouth, and in her tongue the law of kindness. The same love that binds her heart, governs her tongue, not with the caprice, but with the law, of kindness — a law, which she receives from wisdom, and which gives the mold to her whole spirit, so that ’she says nothing that is foolish, nothing that is ill-natured.’†12 Richly endued with "the wisdom that is from above," she is "gentle, and easy to be entreated; pitiful, courteous." (James 3:17 . 1 Peter 3:8 .)

Thus indeed "a virtuous woman is a crown to her husband." (Proverbs 12:4 .) He is known in the gates, when he sitteth among the elders of the land; as blessed with no common treasures of happiness; ’as indebted perhaps for his promotion to the wealth acquired by her management at home, and, it may be, for the preservation and establishment of his virtue, to the encouragement furnished by her example and conversation.’†13

For herself — manifest and manifold blessings rest upon her. Strength is the clothing of her inner man. Christian courage and resolution lift her up above appalling difficulties. The clothing of honor stamps her with the Lord’s acceptance, as his faithful servant, the child of his grace, and the heir of his glory. She rejoices, not only in her present happiness, but in time to come. Having been so wisely provident for the morrow, she is not overburdened with its cares. Having lived in the fear of God, and honored her God with the fruits of righteousness, there is sunshine in her hour of trial, "in the valley of the shadow of death," in the unclouded day of eternity. She shall rejoice in time to come, when the ministering angels, and with them the blessed recipients of her bounty (Luke 16:9 ), shall welcome this daughter of Jerusalem "into the joy of the Lord."

Footnotes:

†1 Bp. Horne, ut supra.

†2 Sarah, Genesis 18:6-8 ; Rebekah, Genesis 24:18-20, with Genesis 24:12-14 ; Rachel, Genesis 29:9-10 ; the daughters of the Prince of Midian, Exodus 2:16 ; the daughter of a king, 2 Samuel 13:5-9 .

†3 Compare Paxton’s Illustrations, ii. 418-420. Hom. Il. I. 128. Z. 490, 491. XI. 440. Odyss, A. 357. E. 62. Ovid advises maidens, if they would have the favor of Minerva, to learn to use the distaff, to card, and spin (Fasti, Lib. iii.) Compare Met. L. iv. v. 34. Virg. Georg. iv. 348. Classic writers mention Lucretia found spinning with her maids, when her husband paid her a visit from the camp. The wool spun by Tarquin’s wife long remained with a distaff and spindle in the temple. Alexander the Great is said to have shewn to the Persian princesses his garments made by his mother. Augustus - it is said - would wear no clothes, but such as were made by the members of his own family. (Burder’s Oriental Customs.) Our English records of female royalty furnish similar proofs of hand-industry. The magnificent far-famed tapestry of Bayeux was the work of William I.’s Queen. The messengers of Henry to Katherine of Arragon, announcing her divorce, found her with a skein of red silk round her neck, being at work with her maids. Beautiful memorials are still preserved of Queen Katherine Parr’s manual skill. See Miss Strickland’s Queens of England - a work however, not to be read without caution from the unsound principles pervading it.

†4 See Parkhurst - Virgil’s beautiful picture of the industrious wife. Æn. viii. 407.

†5 See Paxton’s Illustrations, ii. 420. - Girdles, a rich article of dress both of men (2 Samuel 18:11 ), and women. Isaiah 3:24 . The Merchant - ’The Canaanite.’ Heb. LXX.

†6 Parkhurst translates it, ’Fine white linen.’ Holden doubts whether the article of silk was known to the Jews at this early age. Gibbon mentions it as not known beyond the Chinese territories, whence it originally came, till the reign of Justinian. Chapter xl.

†7 1 Timothy 2:9 . 1 Peter 3:3 .

†8 1 Peter 3:4 . 1 Timothy 2:10 .

†9 See Foxe’s beautiful picture of Anne Boleyn as the mistress of her household, v. 63.

†10 ’Duplicibus penulis’ - such as the wife of Hector made. Hom. Il. XI. 441. ’All her household folks are double clothed.’ Bp. Coverdale.

†11 Esther must surely have been in the habit of instructing her maidens; else they could not have been girded for the extraordinary services of the fast, Esther 4:16. Thus it is recorded of one, who shone as a sparkling jewel in the licentious court of Charles II., that ’she provided her servants books to read, prayers to use by themselves, and constantly instructed them herself in the principles of religion.’ - Life of Mrs. Godolphin, p. 195.

†12 Bp. Horn. Compare Sirach 36:23 . Hooker probably had the portrait before his eyes, when in his exquisite funeral sermon for his ’virtuous gentlewoman’ he enumerates ’among so many virtues hearty devotion towards God, towards poverty tender compassion; motherly affection towards servants; towards friends even serviceable kindness; mild behavior and harmless meaning towards all.’ - Remedy against Sorrow and Fear. Bp. Taylor’s finely-drawn portrait of Lady Carbery is after the same pattern of completeness. ’If we look on her as a wife, she was chaste and loving, discreet and humble. If we remember her as a mother, she was kind and severe, careful and prudent, very tender, and not at all fond; a greater lover of her children’s souls than of their bodies, and one that would value them more by the strict rules of honor and proper worth, than by their relation to herself. Her servants found her prudent and fit to govern, and yet open-handed and apt to reward; a just exalter of their duty, and a great rewarder of their diligence.’ - Funeral Sermon. Mrs. Godolphin’s Biographer mentions her ’employing herself (especially in Lent) in working for poor people, cutting out and making waistcoats, and other necessary coverings, which she constantly distributed among them, like another Dorcas, spending much of her time, and no little of her money, in relieving, visiting and inquiring of them out.’ - Life, pp. 176, 177, 182.

†13 Bp. Horne.

Verses 28-31

The virtuous woman is obviously subserving her own interest. For what greater earthly happiness could she know, than her children’s reverence, and her husband’s blessing? We may picture to ourselves her condition — crowned with years; her children grown up; perhaps themselves surrounded with families, and endeavoring to train them, as themselves had been trained. Their mother is constantly before their eyes. Her tender guidance, her wise counsels, her loving discipline, her holy example, are vividly kept in remembrance. They cease not to call her blessed, and to bless the Lord for her, as his invaluable gift. No less warmly does her husband praise her. His attachment to her was grounded, not on the deceitful and vain charms of beauty, but on the fear of the LORD. She is therefore in his eyes to the end, the stay of his declining years, the soother of his cares, the counselor of his perplexities, the comforter of his sorrows, the sunshine of his earthly joys. (Sirach 36:23-24 .) Both children and husband combine in the grateful acknowledgment — Many daughters have done virtuously; but thou excellest them all.

But why — it may be asked — do external recommendations form no part of this portrait? All that is described is solid excellence; and favor is deceitful. A graceful form and mien often end in disappointment, more bitter then words can tell. Often do they furnish a cover for the vilest corruptions. And then beauty — what a fading vanity it is!†1 One fit of sickness sweeps it away. (Psalms 39:11 .) Sorrow and care wither its charms. (Psalms 6:7 . P.T.) And even while it remains, it is little connected with happiness.†2 It proves itself the fruitful occasion of trouble, the source of many hurtful temptations and snares;†3 and, without substantial principle, to a well-judging mind it becomes and object of disgust rather than of attraction. (Proverbs 11:22 .)

The portrait, here penciled by divine inspiration, begins with the touch of a virtuous woman, and fills up the sketch with the lineaments of a woman, that feareth the LORD. (Proverbs 31:10, Proverbs 31:30 .) For the lovely features described — her fidelity to her husband, her active personal habits, her good management and diligence in her family, her consideration for the necessities and comforts of others, her watchfulness of conduct, her tenderness for the poor and afflicted, her kind and courteous behavior to all — this completeness of character and grace could only flow from that virtue, which is identified with vital godliness. They are the good fruit, that "prove the tree good." (Matthew 7:17 .) They are such fruit, flowing from a right principle, as the natural corrupt stock of man could never produce.

The virtuous woman seeks not the praise of men. Content to be known and loved within her own circle, she never presses herself into notice. But as a public blessing, she cannot be hid. (Acts 9:39 .) And if she has no herald to sound her praise, all will say — Give her of the fruit of her hands, and let her own works praise her in the gates. ’Let every one’ — says Bishop Patrick — ’extol her virtue. Let her not want the just commendation of her pious labors. But while some are magnified for the nobleness of the stock, from whence they sprung; others for their fortune; others for their beauty; others for other things; let the good deeds, which she herself hath done, be publicly praised in the greatest assemblies; where, if all men should be silent, her own works will declare her excellent worth.’†4 Add to this — as her works praise her in the gates, so will they "follow her. The memory of the just is blessed." (Revelation 14:13 . Proverbs 10:7 .) All will see in her the light and luster of a sound and practical profession; that the promises of godliness are the richest gain, the grace of God the best portion, and his favor the highest honor.

If this picture be viewed as an exhibition of godliness, we observe that religion does not slacken attention to temporal duties. It rather renders a woman scrupulously exact in all her household obligations, in everything within her province; careful not by her negligence to bring reproach upon her holy profession. Why should she be careless or slovenly, putting her important duties out of time and out of place? Of her it is specially expected, as the summing up of all her practical exercises, that "she should have diligently followed every good work." (1 Timothy 5:10 .)

How valuable also is this picture, as a directory for the marriage choice! Let virtue, not beauty, be the primary object. Set against the vanity of beauty the true happiness, connected with a woman that feareth the LORD. Here is the solid basis of happiness. ’If’ — says Bp. Beveridge — ’I choose her for her beauty, I shall love her no longer than while that continues; and then farewell at once both duty and delight. But if I love her for her virtues; then, though all other sandy foundations fail, yet will my happiness remain entire.’†5 The external choice was the cause of the destruction of the world. (Genesis 6:2-7 .) A flood of iniquity came into a godly man’s family from the self-pleasing delusion. (2 Chronicles 18:1 ; 2 Chronicles 21:5-6 .) The godly choice is uniformly stamped with the seal of divine acceptance.

In fine — ’if women’ — says pious Bishop Pilkington — ’would learn what God will plague them for, and how; let them read the third chapter of the prophet Esay. And if they will learn what God willeth them to do, and be occupied withal, though they be of the best sort, let them read the last chapter of the Proverbs. It is enough to note it, and point it out to them that will learn.’†6 ’That which is last to be done’ — concludes an old Expositor — ’is to mark it well, and let every woman strive to make it agree to herself as much as she can. Let every man be ashamed, that any woman shall excel him in virtue and godliness.’†7

’Thus — and once more’ — says pious Matthew Henry, in his quaint style — ’is shut up this looking-glass for ladies, which they are desired to open and dress themselves by; and if they do so, their adorning will be found to praise, and honor, and glory, at the appearing of Jesus Christ.’†8

Footnotes:

†1 Genesis 12:14, with Genesis 23:4 . 1 Peter 1:24 . Compare Virg. Ecolog. ii. 17, 18.

†2 Genesis 29:17; Genesis 30:1-2 .

†3 Proverbs 4:25-26. Genesis 12:11-19 ; Genesis 20:1-2, Genesis 20:11 ; Genesis 26:7 . 2 Samuel 11:2 ; 2 Samuel 13:1 .

†4 In loco.

†5 Works, Parker Society Edit. p. 387.

†6 Resolution ii.

†7 Jermin in loco.

†8 In loco.