---
title: "Clarke"
description: "Verse Proverbs 31:1. The words of King Lemuel — דברי למואל מכך dibrey lemuel melech, \"The words to Muel the king.\" So the Syriac; and so I think it should"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/proverbs/31"
---

Verse [Proverbs 31:1](../../../kjv/proverbs/31/1). ***The words of King Lemuel*** — דברי למואל מכך *dibrey lemuel* *melech*, "The words to Muel the king." So the *Syriac*; and so I think it should be read, the *lamed* being the article or *preposition*.
But who is *Muel* or *Lemuel*? *Solomon*, according to general opinion; and the *mother* here mentioned, *Bath-sheba*. I cannot receive these sayings; for
1. Whoever this was, he appears to have been the *first-born* of his mother: called here emphatically בר בטני *bar bitni*, the *son of my womb*; which is not likely to be true of Solomon, as his mother had been the wife of Uriah, and possibly had borne that rough and faithful soldier some children.
2. It is intimated here that this son had come by a *lawful* *marriage*: hence בר נדרי *bar nedarai*, the *son of my vow*, her *matrimonial covenant*; for so it is most natural to understand the words. But is there any proper sense in which we can say that this was correct in reference to *David, Bath-sheba*, and *Solomon*? For although the son born in adultery died, it is by no means likely that Bath-sheba made any particular *vows* relative to *Solomon*; for of her piety, so much vaunted of by some writers, we yet want the proofs.
But, however this may be, there is no evidence whatever that *Muel* or *Lemuel* means *Solomon*; the chapter seems, to be much later than his time, and the several *Chaldaisms* which occur in the very opening of it are no mean proof of this. If *Agur* was not the author of it, it may be considered as another *supplement* to the book of Proverbs. Most certainly Solomon did not write it.
***The prophecy that his mother taught him.*** — משא *massa* may here signify the *oracle*; the subject that came by *Divine inspiration*; see on [Proverbs 30:1](../../../kjv/proverbs/30/1). From this and some other circumstances it is probable that *both* these *chapters* were written by the *same author.* *Houbigant* thinks that *Massa* here is the name of a *place*; and, therefore, translates, "The words of Lemuel, king of Massa, with which his mother instructed him."

Verse [Proverbs 31:2](../../../kjv/proverbs/31/2). ***What, my son?*** — The Chaldee בר *bar* is used twice in this verse, instead of the Hebrew בן *ben*, son. This verse is very elliptical; and commentators, according to their different tastes, have inserted *words*, indeed some of them a whole *sentence*, to make up the sense. Perhaps *Coverdale* has hit the sense as nearly as any other: "These are the wordes of Kynge Lemuel; and the lesson that his mother taughte him. My sonne, thou son of my body, O my deare beloved sonne!"
***The son of my vows?*** — A child born after vows made for offsprings is called the *child* of a person's *vows*.

Verse [Proverbs 31:3](../../../kjv/proverbs/31/3). ***Give not thy strength*** — Do not waste thy substance on *women*. In such intercourse the *strength* of *body, soul* and *substance* is destroyed. Such connections are those *which destroy* *kings*, מלכין melachin, the *Chaldee* termination instead of the *Hebrew*.

Verse [Proverbs 31:4](../../../kjv/proverbs/31/4). **It is*****not for kings - to drink wine*** — An intemperate man is ill fit to hold the reins of government.

Verse [Proverbs 31:5](../../../kjv/proverbs/31/5). ***Lest they drink, and forget the law*** — When they should be administering justice, they are found incapable of it; or, if they go into the judgment-seat, may pervert justice.

Verse [Proverbs 31:6](../../../kjv/proverbs/31/6). ***Give 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. [Psalms 104:15](../../../kjv/psalms/104/15).

Verse [Proverbs 31:8](../../../kjv/proverbs/31/8). ***Open thy mouth for the dumb*** — For such accused persons as have no counsellors, and cannot plead for themselves.
***Are appointed to destruction.*** — בני חלוף *beney chaloph*, variously translated, *children of passage*- indigent travellers; *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.

Verse [Proverbs 31:10](../../../kjv/proverbs/31/10). ***Who can find a virtuous woman?*** — This and the following verses are *acrostic*, each beginning with a consecutive letter of the *Hebrew alphabet*: [Proverbs 31:10](../../../kjv/proverbs/31/10), א aleph; [Proverbs 31:11](../../../kjv/proverbs/31/11), ב beth; [Proverbs 31:12](../../../kjv/proverbs/31/12), ג gimel; and so on to the end of the chapter, the last verse of which has the letter ת *tau*. From this to the end of the chapter we have the *character* of a woman of *genuine worth laid* down; *first,* *in general*, [Proverbs 31:10-12](../../../kjv/proverbs/31/10-12); *secondly*, in its particular or component parts, [Proverbs 31:13-29](../../../kjv/proverbs/31/13-29); and, *thirdly*, the summing up of the character, [Proverbs 31:30-31](../../../kjv/proverbs/31/30-31).
I. Her *general character*.
1. She is a *virtuous woman*- a woman of power and strength. אשת חיל *esheth chayil*, a strong or virtuous wife, full of mental energy.
2. She is *invaluable*; her *price is far above rubies*-no quantity of precious stones can be equal to *her* worth.

Verse [Proverbs 31:11](../../../kjv/proverbs/31/11). ***The heart of her husband*** —
3. She 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 neighbouring tribes.

Verse [Proverbs 31:12](../../../kjv/proverbs/31/12). ***She will do him good*** —
4. She has her husband's happiness in view constantly. She recompenses all his *kindness* to her in *beneficent acts*. For *kind* *words* she returns *kind deeds*.
1) Her *good* is *unmixed*; she will *do him good*, and *not evil*.
2) *Her good* is not *capricious;* it is *constant* and *permanent*, while she and her husband live. *His* *heart safely trusts in her*, for *she will do him good all the days* *of her life*. This is her general character.

Verse [Proverbs 31:13](../../../kjv/proverbs/31/13). ***She seeketh wood and flax, and worketh willingly, c.*** —
II. This is the *second* part of her character, giving the *particulars* of which it is composed.
1. She did not buy *ready woven cloth*: she procured the *raw* *material*, if *wool*, most probably from her own *flocks* if *flax,* most probably from her own *fields*.
2. Here she manufactured; for she *worketh willingly with her* *hands*. And all her labour is a *cheerful service*; her *will*, her *heart*, is in it.
It needs no arguments to prove that women, even of the highest ranks, among the Greeks, Romans, and Israelites, worked with their hands at every kind of occupation necessary for the support of the family. This kind of employment was not peculiar to the *virtuous* *woman* in the text.

Verse [Proverbs 31:14](../../../kjv/proverbs/31/14). ***She is like the merchants' ships*** —
3. She acts like merchants. If she buy any thing for her household, she sells sufficient of her *own manufactures* to pay for it; if she *imports*, she *exports*: and she sends articles of her own manufacturing or produce to distant countries; she traffics with the neighbouring tribes.

Verse [Proverbs 31:15](../../../kjv/proverbs/31/15). ***She riseth also while it is yet night*** —
4. She is an economist of *time*; and when the *nights* are *long*, and the *days short*, her family not only spend a part of the *evening* after sunset in domestic labour, but they all arise *before daylight*, and prepare the *day's food*, that they may not have their labour interrupted. To those who are going to the *fields*, and to the *flocks*, she gives the food necessary for the day: טרף *teref, prey*, a term taken from *hunting*, the object of which was, the supplying their natural wants: hence applied to *daily food*. [Proverbs 30:8](../../../kjv/proverbs/30/8). And to the women who are to be employed within, she gives חק *chok*, the *task* - the *kind* of work they are to do, the *materials* out of which they are to form it, and the quantity she expects from each. Thus all the servants are settled: their food, work, and tasks appointed. Every thing is done *orderly*.

Verse [Proverbs 31:16](../../../kjv/proverbs/31/16). ***She considereth a field and buyeth it*** —
5. She provides for the growing wants of her family. More land will shortly be needed, for the family is growing up; and having *seen a field* contiguous to her own, which was on sale, she estimates its worth, and purchases it a good bargain; and she pays for it by the *fruit of her own industry*.
6. She does not restrict herself to the bare *necessaries* of life; she is able to procure some of its *comforts*. She plants a *vineyard*, that she may have wine for a *beverage*, for *medicine*, and for *sacrifice*. This also is procured of her own labour. Whatever *goes out* brings its worth *in*; and *barter*, not *buying,* is her chief mode of traffic.

Verse [Proverbs 31:17](../../../kjv/proverbs/31/17). ***She girdeth her loins with strength*** —
7. She takes care of her own health and strength, not only by means of useful labour, but by healthy exercise. She avoids what might enervate her body, or soften her mind-she is ever active, and *girt* ready for every necessary exercise. Her *loins* are *firm*, and her *arms strong*.

Verse [Proverbs 31:18](../../../kjv/proverbs/31/18). ***She perceiveth that her merchandise*****is*****good*** —
8. She takes care to manufacture the *best articles* of the kind, and to lay on a *reasonable price* that she may secure a *ready sale*. Her *goods* are in high repute, and she knows she can *sell* as much as she can *make*. And she finds that while she pleases her customers, she *increases her own profits*.
9. She is *watchful* and careful. Her *candle* - her *lamp*, burns all night, which is of great advantage in case of sudden alarms; and in the times and places where there were so many *banditti*, this was a very necessary family regulation. Perhaps some works were carried on *during the night*, those employed *sleeping in the* *daytime*. Thus labour never stood still; whilst some slept, others worked. This was no unusual thing in *ancient times*; and it prevails *now*; but alas! little children are often thus employed to help to support their indigent parents, and to fill the coffers of their unfeeling taskmasters.

Verse [Proverbs 31:19](../../../kjv/proverbs/31/19). ***She layeth her hands to the spindle*** —
10. She gives an example of *skill* and *industry* to her household. She takes the *distaff*, that on which the *wool* or *flax* was *rolled*; and the *spindle*, that by *twisting* of which she *twisted* *the thread* with the *right hand*, while she held the *distaff* in the *guard* of the left arm, and drew *down the thread* with the fingers of the left hand. Allowing that *spindle* and *distaff* are proper translations of כישור *kishor*, and פלך *pelech*, this was their *use*, and the *way* in which they were used. The *spindle* and *distaff* are the most *ancient* of all the instruments used for *spinning*, or making *thread*. The *spinning-wheel* superseded them in these countries; but still they were in considerable use till *spinning machinery* superseded both them and the *spinning-wheels* in general.

Verse [Proverbs 31:20](../../../kjv/proverbs/31/20). ***She stretcheth out her hand to the poor*** —
11. She is truly charitable. She knows that in *every portion* of a man's *gain* God requires a *lot for the poor*; and if this is not given, God's blessing is not in the rest. And she is not contented to give common alms. While with *one hand* (יד yad) she relieves the *general poor*, with *both hands* (ידיה yadeyha) she gives *to the needy*, לעני leaney, to the *afflicted poor*.

Verse [Proverbs 31:21](../../../kjv/proverbs/31/21). ***She is not afraid of the snow*** —
12. She is not anxious relative to the health and comfort of her family in the winter season, having provided *clothes sufficient* for each in the cold weather, in addition to those which they wore in the warm season.
***For all her household*****are*****clothed with scarlet.*** — Not *scarlet*, for the *colour* can avail nothing in keeping off the cold; nor would it be a proper colour for the bogs and dirt of winter. But שנים *shanim*, from שנה *shanah*, to *iterate*, to *double*, signifies not only *scarlet*, so called from being twice or doubly dyed, but also *double garments*, not only the *ordinary coat* but the *surtout* or *great-coat* also, or a *cloak* to cover all. But most probably *double garments*, or *twofold* to what they were accustomed to wear, are here intended. If the *general clothing* be intended, *scarlet* cannot be the meaning, nor did our translators entirely rely on it; and therefore put *double garments*, the true meaning, in the *margin*, from which it cannot be too speedily transferred to the *text*. The *Vulgate* has "duplicibus." And my old MS. very properly, *Alle forsoth hir hoomli men, ben clothid with double*. And *Coverdale*, with equal propriety, "For all hir householde folkes are duble clothed." But if her *husband* and *children* alone are referred to, *scarlet*, which in the general meaning of the term, may be proper enough; as even in *these countries* of ours, *scarlet*, as being a *lively bright* colour, is used in the *winter* dresses.

Verse [Proverbs 31:22](../../../kjv/proverbs/31/22). ***She maketh herself coverings of tapestry*** —
13. She is not regardless either of her own person, or of the decent, proper appearance of her presses and wardrobe. She has coverings or carpeting for her *guests to sit upon*; she has also tapestry, מרבדים *marbaddim*, either tapestry, carpeting, or quilted work for her *beds*; and her own *clothing* is שש *shesh*, flne flax, or linen cloth, and *purple*; probably for a cloak or mantle. The *fine linen* or *cotton cloth* of Egypt is probably intended. I have often seen it wrapping the bodies of mummies; it is something like our coarse calico. The *purple* was supposed to have been dyed by a precious liquor obtained from the *pinna magna*, a large shellfish, of the *muscle* kind, found on the coast of the Mediterranean Sea. I have seen some of them nearly *two feet* in length. But it is a doubt whether any such liquor was ever obtained from this or any other fish; and the story itself is invented merely to *hide the secret*, the proper method of *dying* *purple*; which was kept so well that it certainly died with the ancients.

Verse [Proverbs 31:23](../../../kjv/proverbs/31/23). ***Her husband is known in the gates*** —
14. She is a loving wife, and feels for the *respectability* and *honour* of her husband. He is an *elder* among his people, and he sits as a *magistrate* in the *gate*. He is respected not only on account of the *neatness* and *cleanliness* of his *person* and *dress*, but because he is the husband of a woman who is justly held in universal esteem. And her complete management of household affairs gives him full leisure to devote himself to the civil interests of the community.

Verse [Proverbs 31:24](../../../kjv/proverbs/31/24). ***She maketh fine linen, and selleth*****it**]
15. She is *here* remarkable for carrying on a traffic of *splendid* and *ornamental dresses*, or *habits*, as she is, [Proverbs 31:13](../../../kjv/proverbs/31/13), for "a coarser manufacture," The סדון *sidon* is supposed to come from [Arabic] in Arabic; and to signify a kind of *loose inner garment,* *shirt, chemise*, or *fine muslin covering*. Some of these are so exceedingly fine, like the *abrooam*, that when spread on the grass, they are scarcely discernible. Some such garments as these are still worn by *ladies* in *India* and in *China*, and are so *thin* and *transparent*, that every part of the body may be seen through them. I have many representations of persons clothed in this way before me both of the *Chinese*, the *Hindoo*, and the *Malabar ladies.* Probably this eminent Jewish matron had such articles manufactured in her own house. She dealt also in *girdles*. These are still a very general and very expensive article of dress. I have seen them made of *silk*, and highly ornamented with *gold* and *silver thread*, worked into *flowers* and various *curious devices*. The *loose Eastern* *robe* is confined by these; and the word may also take in the *shawl* of the *turban*, which is often *superb* and *costly*. It is properly the *girdle* for the *head*. As these were generally woven, the consumption was great; and an able artist must have had a good trade.
The *Arabic* gives a remarkable translation of this verse: "She maketh towels, (or tablecloths,) and sells them to the inhabitants of Basra, (a city in Mesopotamia,) and fine linens, and sells them to the Canaanites." My old MS. Bible has, *Sandel sche made and* *sold, and a litil girdil sche toke to Chanane*. Perhaps לכנעני *lakkenaani, for the merchant*, may stand here for לכנענים *lakkenaanim*, the *Canaanites*.

Verse [Proverbs 31:25](../../../kjv/proverbs/31/25). ***Strength and honour*****are*****her clothing*** —
16. All the articles manufactured by herself or under her care have a double perfection:
1). They are *strong*.
2) They are *elegant;* *Strength and honour are her clothing*; and on account of this *she* *shall rejoice in time to come*; she shall never have occasion to blush for any thing she has *made*, for any thing she or hers have *worn*, or for any thing she has *sold*. Besides, she has so conducted herself that she has reason to expect that the hand of the Lord shall be still with her, and shall keep her from evil that it may not grieve her.

Verse [Proverbs 31:26](../../../kjv/proverbs/31/26). ***She openeth her mouth with wisdom*** —
17. He comes now to the *moral management* of her family.
1) She is *wise* and *intelligent*; she has not neglected the cultivation of her *mind*.
2) She is amiable in her carriage, full of good nature, well tempered, and conciliating in her manners and address.
***In her tongue*****is*****the law of kindness.*** — This is the most distinguishing excellence of this woman. There are very few of those who are called managing women who are not *lords* over their *husbands, tyrants* over their *servants*, and *insolent* among their *neighbours*. But this woman, with all her eminence and excellence, was of a *meek* and *quiet spirit*. Blessed woman!

Verse [Proverbs 31:27](../../../kjv/proverbs/31/27). ***She looketh well to the ways of her household*** —
18. She is a *moral* manager: she takes care that all shall behave themselves well; that none of them shall keep bad company or contract vicious habits. A religious industry, or an industrious religion, is the law of her house. She can instruct them in religion, as well as she can teach them in their labour. In her house, diligence in business, and fervency of spirit, serving the Lord, go hand in hand.
***And eateth not the bread of idleness.*** —
19. She knows that *idleness* leads to *vice*; and therefore every one has *his work*, and every one has his *proper food*. That they may *work well, they are fed well*; and every one, at least, earns the bread that he eats - *eateth not the bread of idleness*.

Verse [Proverbs 31:28](../../../kjv/proverbs/31/28). ***Her children arise up, and call her blessed*** —
20. She considers a *good education* next to *Divine influence*; and she knows also that if she train up a child in the way he should go, when he is old he will not depart from it.
1) Her children are *well bred*; they *rise up* and pay *due respect*.
2) They are *taught* *the fear of the Lord*, and obedience to his testimonies; therefore they *call her blessed*. So they are of a decent, orderly, respectable, religious behaviour.
3) Her husband is so satisfied with her conduct towards *himself*, his *household*, his *business*, and their *children*, that he *praiseth her*. He shows himself sensible of her excellence, and encourages her, in her work, by the *commendations* he bestows.

Verse [Proverbs 31:29](../../../kjv/proverbs/31/29). ***Many daughters have done virtuously*** — This is undoubtedly the speech of the husband, giving testimony to the excellence of his wife: "Her husband also, and he praiseth her, *saying*, 'many daughters,' *women*, 'have done virtuously,' with due propriety as wives, mistresses, and mothers; 'but THOU,' my incomparable wife, 'excellent them all;' ואת עלית על כלנה *veath* *alith al cullanah*, but THOU hast ascended above the whole of them-thou hast carried every duty, every virtue, and every qualification and excellency, to a *higher perfection*, than any of whom we have ever read or heard." And let the reader seriously consider the above particulars, as specified under the different heads and subdivisions; and he will be probably of the same mind. But high as the character of this Jewish matron stands in the preceding description, I can say that I have met at least *her* *equal*, in a *daughter* of the Rev. Dr. *Samuel Annesly*, the *wife* of *Samuel Wesley*, sen., rector of Epworth in Lincolnshire, and *mother* of the late extraordinary brothers, *John* and *Charles* *Wesley*. I am constrained to add this testimony, after having traced her from her *birth* to her *death*, through all the relations that a woman can bear upon earth. Her Christianity gave to her virtues and excellences a heightening, which the Jewish matron could not possess. Besides, she was a woman of great *learning* and information, and of a depth of mind, and reach of thought, seldom to be found among the daughters of Eve, and not often among the sons of Adam.

Verse [Proverbs 31:30](../../../kjv/proverbs/31/30). ***Favour*****is*****deceitful, and beauty*****is*****vain, c.*** —
III. Here is the *summing up* of the character.
1. *Favour*, חן chen, grace of manner may be *deceitful*, many a *fair appearance* of this kind is *put on, assumed* for certain secular or more unworthy purposes it is learned by *painful drilling* in *polished* *seminaries*, and, being the effect of mere *physical discipline*, it continues while the *restraint* lasts; but it is שקר *sheker*, a *lie*, a *mere semblance*, an *outward varnish*. It is not the *effect* of *internal moral regulation*; it is an *outside*, at which the *inside* murmurs; and which, because not *ingenuous*, is a *burden* *to itself*.
2. *Beauty*, היפי haiyophi, elegance of shape, symmetry of features, dignity of mien, and beauty of countenance, are all הבל *hebel, vanity; sickness* impairs them, *suffering* deranges them, and *death* destroys them.
3. "But a woman that feareth the Lord," that possesses *true* *religion*, has that *grace* that *harmonizes the soul*, that *purifies* and *refines* all the *tempers* and *passions*, and that ornament of beauty, a *meek and quiet mind*, which in the sight of God *is of great price*-
***She shall be praised.*** — This is the lasting grace, the unfading beauty.

Verse [Proverbs 31:31](../../../kjv/proverbs/31/31). ***Give her of the fruit of her hands*** — This may be a *prayer*. May she long enjoy the fruit of her labours! May she see her children's children, and peace upon Israel!
***And let her own works praise her in the gates.*** — Let what she has done be spoken of for a memorial of her; let her bright example be held forth in the most *public places*. Let it be set before the eyes of every *female*, particularly of every *wife*, and especially of every *mother*; and let them learn from this exemplar, what men have a right to expect in their *wives*, the *mistresses* of *their* *families*, and the *mothers of their children*. Amen.
Number of verses in the book of Proverbs, 915.
Middle verse, [Proverbs 16:18](../../../kjv/proverbs/16/18).
Sections, 8.
The Syriac reckons 1863 verses.
The Arabic concludes thus: - "The discipline of Solomon written out by the friends of Hezekiah, king of Judah, the interpretation or translation of which is extremely difficult, (but) is now completed by the assistance and influence of the Son of God."
IN the *introduction* to the book of Proverbs, among the several *collections* of a similar nature which are mentioned there, I have referred to M. Galand's *Maximes des Orientaux*. From this work, as contained in the supplement to the *Bibliotheque* *Orientale*, I have translated the following *selection*. They will serve to show the curious reader how many sayings similar to those of Solomon still abound in the East.

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