Proverbs 31:17 Ulasan

This chapter is added to Solomon's proverbs, some think because it is of the same author, supposing king Lemuel to be king Solomon; others only because it is of the same nature, though left in writing by another author, called Lemuel; however it be, it is a prophecy, and therefore given by inspiration and direction of God, which Lemuel was under in the writing of it, and putting it into this form, as his mother was in dictating to him the matter of it. Here is, I. An exhortation to Lemuel, a young prince, to take heed of the sins he would be tempted to and to do the duties of the place he was called to (Pro 31:1-9). II. The description of a virtuous woman, especially in the relation of a wife and the mistress of a family, which Lemuel's mother drew up, not as an encomium of herself, though, no doubt, it was her own true picture, but either as an instruction to her daughters, as the foregoing verses were to her son, or as a direction to her son in the choice of a wife; she must be chaste and modest, diligent and frugal, dutiful to her husband, careful of her family, discreet in her discourse, and in the education of her children, and, above all, conscientious in her duty to God: such a one as this, if he can find her, will make him happy (v. 10-31).

INTRODUCTION TO PROVERBS 31 This chapter contains the last part of the book of Proverbs; which some reckon the fifth, others the sixth. It contains the instructions of the mother of a prince, whose name was Lemuel, which she gave unto him; and which are so valuable, as to be annexed to the proverbs of Solomon. The preface or introduction to them is in Pro 31:1; the address to her son, Pro 31:2. The vices she cautions him against are uncleanness and intemperance; which she dissuades from, because of the pernicious consequences of both to kings and to their subjects, Pro 31:3. Advises rather to give wine and strong drink to poor people, such as are in distress; as being more useful to them, at least less prejudicial, Pro 31:6; and exhorts her son to the duties of his office; by pleading the cause of the poor and injured, and administering justice to them, Pro 31:8. And then at large describes a virtuous woman; perhaps designed as an instruction to her son in the choice of a wife, Pro 31:10; though more than that may be intended by it.

She girdeth her loins with strength,.... Showing her readiness to every good work; and with what cheerfulness, spirit, and resolution, she set about it, and with what dispatch and expedition she performed it: the allusion is to the girding and tucking up of long garments, wore in the eastern countries, when any work was set about in earnest, which required dispatch; see Luk 17:8; the strength of creatures being in their loins, Job 40:16; the loins are sometimes put for strength, as in Plautus (r); and the sense is much the same with what follows; and strengtheneth her arms; does all she finds to do with all her might and main, as the church does; not in her own strength, but in the strength of Christ; to whom she seeks for it, and in whose strength she goes forth about her business; by whom the arms of her hands are made strong, even by the mighty God of Jacob; and because she thus applies to him for it, she is said to do it herself, Gen 49:24; here she plays the man, and acts the manly part, Co1 16:13. (r) "Lumbos defractos velim", Stichus, Act. 2. Sc. 1. v. 37.

“Valiantly girding her loins, she has braced her arms.” Valiant she is indeed. Now we see if she is not also a maidservant. With what devotion she serves, and how readily! To prevent the flapping folds of carnal desires from getting in the way of her work she girds her loins, and so avoids treading on overlong skirts as she hurries about her work. There lies the chastity of this lady, tightly bound by the girdle of the commandment and always ready for good work.

"She girded her loins with strength," etc. Therefore the Church girded her loins with strength when, intent on the desires of the heavenly, she scorned to succumb to carnal allurements; she strengthened her arm when she prepared herself to perform works of virtue. And it is well said first to gird the loins with strength and then to strengthen the arm, because the action of a good work can in no way be acceptable to the Lord if one does not first restrain oneself from the indulgence of lust, in both body and mind. Hence the prophet says, "Cease to do evil, learn to do good" (Isaiah I). And the Lord Himself says, "Let your loins be girded and your lamps burning" (Luke XII). By this, having girded loins signifies to not succumb to lust; by burning lamps signifies to shine with good works.

(Pro. 31:1-31) On the title of this, the sixth part of the book, see Introduction. prophecy--(See on Pro 30:1).

To energy she adds a watchfulness in bargains, and a protracted and painful industry. The last clause may figuratively denote that her prosperity (compare Pro 24:20) is not short lived.

The poet has this augmented household wealth in his eye, for he continues: 17 ח She girdeth her loins with strength, And moveth vigorously her arms. Strength is as the girdle which she wraps around her body (Psa 93:1). We write חגרה בעוז; both words have Munach, and the ב of בעוז is aspirated. Thus girded with strength, out of this fulness of strength she makes firm or steels her arms (cf. Psa 89:22). The produce of the field and vineyard extend far beyond the necessity of her house; thus a great portion is brought to sale, and the gain thence arising stimulates the industry and the diligence of the unwearied woman.