Süleyman'ın Özdeyişleri 31:24 Yorum

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 maketh fine linen, and selleth it,.... She not only seeks wool and flax, and spins it, but makes it up into fine linen, which she disposes of to advantage to herself and family. Kimchi says (y), the word signifies coverings for the night, as well as day he seems to design linen sheets: the Arabic version adds, and "sells it to the inhabitants of Bosra." This, in the mystic sense, may signify either the good works the church does, and which she proposes as a pattern and example to her members; or divine instruction, as others, the preaching of the Gospel, and the truths of it; which she sells, and others buy, though both without money and without price; for, as she freely receives, she freely gives: or the righteousness of Christ, which is called fine linen and white raiment; which, properly speaking, is made by Christ, and sold by him, or bought of him, as before, without money; see Rev 19:8; yet this the church makes her own, by laying hold upon it by faith, and which she holds forth freely to others in the Gospel; which is therefore called "the ministration of righteousness", Co2 3:9; and delivereth girdles unto the merchant; to dispose of them for her; either to sell to others, to the Egyptian priests which wore them; or for their own use, to put their money in, girdles being used for that purpose; see Gill on Mat 10:9. Or, "a girdle to the Canaanite" (z); the Canaanites or Phoenicians being generally merchants, the word is put for one. By these may be meant ministers of the word; for, as the priests of Rome are called the merchants of the earth and false teachers are said to make merchandise men, Rev 18:3; so faithful ministers, who trade for the good of souls, and seek not theirs, but them, and not their own things, but Christ's, may be called merchants: and to these "the girdle of truth" is given; and these the church exhorts to gird their loins with it, as well as all her members, that they may be ready to every good work, and particularly prepared to preach the Gospel of peace, Eph 6:14. (y) Sepher. Shorash. rad (z) "Chananaeo", V. L. Mercerus, Cocceius, Gejerus; "negotiatori Phoenicio", Schultens.

She made a fine linen garment, and sold it, etc. In the weaving of fine linen is symbolized the holy preaching in which one softly rests, because the mind of the faithful is refreshed by a heavenly hope. Thus also animals were shown to Peter in a linen cloth, because the souls of sinners, mercifully gathered, are contained in the gentle rest of faith. Therefore, the Church made and sold this linen garment, because the faith, which it had woven by believing, it learned by speaking, and receives from the faithful the life of righteous conduct. And it gave a girdle to the Canaanite woman, because through the strength of demonstrated justice it extinguished the loose works of paganism. So that what is commanded may be held by living: Let your loins be girded (Luke XII). Indeed, well by the name of Canaan, who also begot the Gentile people and is interpreted as changed, the Gentile populace converted to faith is designated; which by a most blessed change, migrated from vice to virtues, from the devil to Christ. Hence also the forty-fourth Psalm is written in his praise, whose title is: To the end, for those who shall be changed, a song of the sons of Korah; moreover the sons of Korah are interpreted as the sons of Calvary, who are the sons of the Lord’s cross, saying: But far be it from me to glory except in the cross of our Lord Jesus Christ (Galatians VI). As for how they are changed, the following of the same psalm teaches, where the Beloved Himself, that is, the Church's Lord, says: Hear, O daughter, and see, and incline your ear, and forget your people and your father’s house (Psalm XLIV). For He desires her to be changed, whom, so that she may be called a daughter, He orders to forget the house of her prior father, that is, the ancient foe.

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

fine linen--or, "linen shirts," or the material for them. girdles--were often costly and highly valued (Sa2 18:11). delivereth--or, "giveth as a present" or "to sell."

The description, following the order of the letters, now directs attention to the profitable labour of the housewife: 24 ס She prepareth body-linen and selleth it, And girdles doth she give to the Phoenicians. It is a question whether סדין signifies σινδών, cloth from Sindhu, the land of India (vid., at Isa 3:23); the Arab. sadn (sadl), to cause to hang down, to descend (for the purpose of covering or veiling), offers an appropriate verbal root. In the Talmud, סדין is the sleeping linen, the curtain, the embroidered cloth, but particularly a light smock-frock, as summer costume, which was worn on the bare body (cf. Mar 14:51.). Kimchi explains the word by night-shirt; the Edictum Diocletiani, xviii. 16, names σινδόνες κοιταρίαι, as the Papyrus Louvre, ὀθόνια ἐγκοιμήτρια; and the connection in the Edict shows that linen attire (ἐκ λίνου) is meant, although - as with שׁשׁ, so also with סדין - with the ancients and the moderns, sometimes linen and sometimes cotton is spoken of without any distinction. Aethicus speaks of costly girdles, Cosmogr. 84, as fabricated at Jerusalem: baltea regalia ... ex Hierosolyma allata; Jerusalem and Scythopolis were in later times the chief places in Palestine for the art of weaving. In Galilee also, where excellent flax grew, the art of weaving was carried on; and the ὀθόναι, which, according to Clemens Alex. Paedag. ii. 10, p. 239, were exported ἐκ γῆς Ἑβραίων, are at least in their material certainly synon. with σινδόνες. Regarding נתן, syn. מכר, opp. לקח, syn. נשׂא = קנה, vid., at 16a. There is no reason to interpret כּנעני here, with the obliteration of the ethnographical meaning, in the general sense of סחר, trader, merchant; for purple, 22b, is a Phoenician manufacture, and thus, as an article of exchange, can be transferred to the possession of the industrious wife.