Притчи 31:30

Favour--or, "Grace" of personal manner. beauty--of face, or form (compare Pro 11:22). True piety alone commands permanent respect and affection (Pe1 3:3).

Favour is deceitful, and beauty is vain,.... A well favoured look, a graceful countenance, symmetry and proportion of parts, natural or artificial beauty, are vain and deceitful; oftentimes under them lies an ill natured, deformed, and depraved mind; nor is the pleasure and satisfaction enjoyed as is promised along with these; and particularly how do they fade (e) and consume away by a fit of illness, and through old age, and at last by death? And so vain and deceitful are the favour and beauty, the artificial paintings, of Jezebel, that whore of Rome; all her meretricious deckings, dressings, and ornaments; her gaudy pomp and show in her worship, and the places of it; see Rev 17:4. Jarchi interprets this of the grandeur and glory of the kings of the nations; but a woman that feareth the Lord, she shall be praised; any single individual, man or woman, that fears the Lord; or a collective body of them, a society consisting of such persons, as the true church of Christ does; who have the grace of fear in their hearts, which is the beginning of wisdom, and includes the whole of religious worship, internal and external, private and public: such are taken notice of and highly valued by the Lord; his eye is upon them; his hand communicates to them much grace; and many benefits are bestowed upon them here, and great honour is conferred upon them, and great goodness is laid up for them. (e) "Forma bonum fragile est", Ovid. de Arte Amandi, l. 2.

What now follows is not a continuation of the husband's words of praise (Ewald, Elster, Lwenstein), but an epiphonema auctoris (Schultens); the poet confirms the praise of the husband by referring it to the general ground of its reason: 30 ש Grace is deceit; and beauty, vanity - A wife that feareth Jahve, she shall be praised. Grace is deceit, because he who estimates the works of a wife merely by the loveliness of her external appearance, is deceived by it; and beauty is vanity, vanitas, because it is nothing that remains, nothing that is real, but is subject to the law of all material things - transitoriness. The true value of a wife is measured only by that which is enduring, according to the moral background of its external appearance; according to the piety which makes itself manifest when the beauty of bodily form has faded away, in a beauty which is attractive. (Note: Vid., the application of Pro 31:30 in Taanith 26b: "Young man," say the maidens, "lift up thine eyes and behold that which thou choosest for thyself! Direct thine eyes not to beauty (נוי), direct thine eyes to the family (משׁפחה); pleasantness is a deception, etc.") יראת (with Makkeph following), (Note: The writing יראת־ is that of Ben Asher, יראת that of Ben Naphtali; Norzi, from a misunderstanding, claims יראת־ (with Gaja) as Ben Asher's manner of writing.) is here the connective form of יראה (fem. of ירא). The Hithpa. תתהלּל is here manifestly (Pro 27:2) not reflexive, but representative of the passive (cf. Pro 12:8, and the frequently occurring מהלּל, laudatus = laudandus), nowhere occurring except in the passage before us. In itself the fut. may also mean: she will be praised = is worthy of praise, but the jussive rendering (Luther: Let her be praised) is recommended by the verse which follows:

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).

31:30-31 The book concludes where it began, by affirming the ultimate importance of the fear of the Lord (see 1:7). A woman’s character is more important than her physical beauty.