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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.

Her children arise up,.... As olive plants around her table; grow up to maturity of age, and ripeness of judgment, and so capable of observing things, and doing the work here ascribed to them: or they rise up in reverence of her, and respect to her, suitable to the relation they stand in to her: or rather it signifies their readiness to show a regard unto her, and their setting about the work of commendation of her in earnest: or else their earliness in doing it; they rise in the morning, as Aben Ezra's note is; her lamp not being extinct in the night. Jarchi interprets these "children" of disciples; but they are to be understood of regenerate persons, young converts, born in Zion, and brought up by her; the children of that Jerusalem that is the mother of us all, Isa 54:1; and call her blessed; bless God for her, for such a mother, and wish themselves as happy as she is; they pray for her blessedness, peace, and prosperity, as all Zion's children should, Psa 122:6; they pronounce her blessed, as well they may, since she is blessed with all spiritual blessings in Christ; and so are all in her family that truly belong to her, her children and her servants, Psa 84:4; see Sol 6:9; her husband also, and he praiseth her; that is, he is ready also to rise up and speak in her praise and commendation. Jarchi says this is the holy blessed God. Christ is the church's husband, who is her Maker; See Gill on Pro 31:23; he praises her for her beauty, though she owes it all to him; for her comely parts and gracefulness, which he describes with wonder; for her dress, her garments, though they are his own; for her faith, love, humility, and other graces, though they are his gifts; see Sol 1:8.

"Her children rise up," etc. Knowing this would certainly come to pass, he speaks prophetically as if it were already done. For the children of the church shall rise, namely all the elect in the end, endowed with the immortality of the flesh; and then they proclaim that their mother, who bore them to God from water and the Holy Spirit, is most blessed, even though she is now despised as wretched by the faithless. And truly, as the Apostle says: "If in this life only we have hope in Christ, we are of all men most miserable" (1 Cor. 15). But because we strive for another life in the present, when it appears what we shall be, we shall deservedly proclaim our mother, who, gathered from all the righteous, is called the one dove of Christ, the bride and friend, as most blessed. Her husband will also rise and praise her, saying in judgment: "Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me food," and so on (Matt. 25). Although he himself rose as the firstfruits of the sleeping from the dead, in the day of judgment he will more plainly demonstrate to all, whom he will judge worthy of his praise, how great is the glory of his resurrection. What is said, "Her children rise up and call her blessed," can also be fittingly understood in this time, when any of the faithful, having passed through the afflictions of the world, are led to the heavenly kingdoms. For to sit often pertains to humility, to rise to glory. Hence it is said: "Formerly sitting in ashes and sackcloth they repented" (Luke 10), that is, they were humbled. And the prophet: "I sat alone because of your hand, for you have filled me with indignation" (Jer. 15). And the Psalmist: "It is vain for you to rise up early; rise up after you have sat down, you who eat the bread of toil" (Ps. 127). This is plainly to say, "Why do you seek to rejoice in the present, which is reserved for the elect in the future? For you cannot in this life, that is, before the dawn of supernal retribution, possess the glory of true happiness; rather, after you have been humbled here for a time, there you should hope to be truly exalted forever; for you, to whom everything that seems sweet and pleasant to the lovers of the world is bitter. Therefore, the children of the Church rise and proclaim her most blessed when, exalted with heavenly goods, they see how great is the beatitude of that homeland to which they have merited to belong. And they celebrate her with due praise in the divine vision. Her husband praises her when he rewards the good deeds he has given. By what words he praises her is subsequently shown, when it is said:

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

She is honored by those who best know her.

Now begins the finale of this song in praise of the virtuous woman: 28 ק Her sons rise up and bless her, Her husband (riseth up) and praiseth her. The Piel אשּׁר in such a connection is denom. of אשׁר (אשׁרי). Her children rise up (קוּם, like e.g., Jer 26:17, but here, perhaps, with the associated idea of reverential honour) and bless her, that she has on her part brought the house and them to such prosperity, such a position of respect, and to a state where love (חסד) reigns, and her husband rises up and sings her praise.