> [!title|noicon] **Proverbs 31 Notes** > <font size=2>[[Proverbs 31|Verse list view]]</font> <br> > **Proverbs 31:10-26 Intro** note: *The Virtuous Woman* > > One common thread that runs through our Bible study is the fact that we must continually compare Scripture with Scripture, looking carefully at the deeper spiritual, or Gospel, dimension to determine Truth. Sadly, most of today's Bible teaching and interpretation pertains to this physical world. And yet, that is not what the Gospel is concerned with. A classic example of this is Proverbs chapter 31 concerning the virtuous woman, often used as a text for Mother's Day sermons. Yet, the question should be asked, Is Proverbs 31, talking about a mother, a woman or a wife? Or is some of the strange language and descriptions of this virtuous woman indicating that perhaps God has something else in mind, namely, concerning His salvation plan and the nature of the Gospel and the believer? May this study encourage you to really get into the meat of the Word as we look into the Bible together. > > And, as you go through the Bible, you find that the whole Bible is the message of salvation. Now, I could tell you in 10 minutes the basic fundamentals of the salvation story, and you might think, Why didn't God write a very short primer, then, on the message of salvation? Why did He give us a Bible that is so large, where we find the Gospel again and again, because that's exactly what happens wherever you go through the Bible. God drives home the point -- underscoring, underlining, emphasizing -- this is what the Gospel is. With that in mind, we know that it’s necessary to repeat and review the truths of the Bible many, many times -- because that's the nature of the Bible. > > When looking at Proverbs 31, we immediately have a giant clue as to what to expect there because the word “proverb” is synonymous with “parable.” It is the identical word translated elsewhere in the Bible as parable. If you go to [Ezekiel 20:49](Ezekiel%2020.md#^49), for example: > > *Then said I, Ah Lord GOD! they say of me, Does he not speak parables?* > > Ezekiel is dripping with a lot of earthly stories with a heavenly meaning, and each of these is a parable. So God spoke in parables. We we read for example in [Psalm 78:2](Psalm%2078.md#^2), which really helps us to see how God has presented truth: > > *I will open my mouth in a parable: I will utter dark sayings of old:* > > Now, that word parable is the same word translated “proverb.” So we know that Proverbs 31 is going to parabolic as well. > > Next, let's look at [Matthew 13:34](Matthew%2013.md#^34) - [35](Matthew%2013.md#^35): > > *All these things spoke Jesus unto the multitude in parables; and without a parable spoke he not unto them: That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.* > > This is a quotation from Psalm 78 that we just read. So we see that God has laid out his message, in many instances, in parabolic form. > > Unfortunately, in our day, this is somewhat of a lost art in understanding that Christ spoke in parables. If you read some of the old literature, you find that many of the theologians did understand this, that the Bible came to us in parabolic form, that is, that the historical events were actually written so that they would give us a spiritual or a heavenly meaning, because that's what a parable is. It's an earthly story with a heavenly meaning. But because there has been a lot of abuse of this down through the ages, the church today has shied away from that, and has become overly careful. They say, “Look, don't find anything in the Bible more than what is literally there, as you read it.” ^prv31-intro <br> > [Proverbs 31:10](Proverbs%2031.md#^10) note > > The passage begins with verse 10, “Who can find a virtuous woman?” Proverbs 31:10 describes a wife. Many pastors have preached on this and they see the perfect wife for the most wonderful husband. Now, we can certainly apply that to a wife. The fact is that you want to find a virtuous woman. And we also know that a virtuous wife is very valuable, she's worth so much that “her price is far above rubies.” > > But when we look at this passage more carefully, we’ll find that if we try to make this apply specifically to a physical wife, we will run into trouble. > > We use the word virtue fairly commonly. She's a virtuous woman, and what we typically mean by that is she is very moral. She diligently follows the Word of God, she has a heart that delights in Him and is someone who would not be adulterous. This is our common idea of what a virtuous woman is. There are a lot of other statements in the Bible that relate to the fact that the child of God is righteous, and that he or she is moral and faithful to the Word of God. But that is not the focus of the word virtuous here, as we will see. > > The Hebrew word *chayil*, translated “virtuous” here, is only translated “virtuous” or “virtuously” several times. It’s also found in [Proverbs 31:29](Proverbs%2031.md#^29): > > *Many daughters have done virtuously, but thou excellest them all.* > > And in [Ruth 3:11](Ruth%203.md#^11): > > *And now, my daughter, fear not; I will do to thee all that thou requirest: for all the city of my people doth know that thou [art] a virtuous woman.* > > And then it is found in [Proverbs 12:4](Proverbs%2012.md#^4): > > *A virtuous woman [is] a crown to her husband: but she that makes ashamed [is] as rottenness in his bones.* > > These verses seem to give the identification of someone who is very righteous, who is very moral. And the opposite side to this in Proverbs 12:4 above is something that makes the husband ashamed – something the woman does shamefully, maybe she was an adulterous woman or whatever. > > However, when we find the Hebrew word *chayil* translated elsewhere in the Bible, it repeatedly carries another connotation. About 40 times you will find the word “army,” as in the army of the Lord or the army of the king. 36 times this word is used in connection with men of valor, referring to the strong men brought together for warfare against the enemy. They were spoken of as men of valor, that is, men of virtue. It is used quite a number of times from the standpoint of power, the power to engage in warfare, or strength. > > A very good word that ties these together is found in [Psalm 18:39](Psalm%2018.md#^39), where David, a type of Christ and a believer, is prepared for battle: > > *For thou hast girded me with strength [chayil] unto the battle: thou hast subdued under me those that rose up against me.* > > So again, the word *chayil* is identified with warfare, with doing battle. So this is the word that is used here in Proverbs 31:10, “Who can find a virtuous [chayil] woman.” > > In the New Testament, when we find the word virtue, it's translated from the Greek language, of course. Sometimes it's hard to tie Greek words with Hebrew words. Only if there’s a quotation from the Old Testament in the New Testament do we have a direct tie-in. For example, when looking at the word “proverb,” Psalm 78:2 is quoted in Matthew 13:34-35 so that the Greek word for parable can be tied directly to the Hebrew word in the Old Testament. > > We can't do that with this word translated “virtue” because there isn’t a specific verse quoted in the New Testament that uses this particular Hebrew word in the Old Testament. Nevertheless, interestingly, when Jesus healed a woman with the issue of blood, we read: > > *And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?* ([Mk 5:30](Mark%205.md#^30)) > > The word translated virtue here in the Greek language is *dunamis*, which is often translated as *power*, strength or might. So power, or strength, had gone out of Christ. > > There's another Greek word, *aretē*, translated virtue 3 times in [2 Peter 1:3](2%20Peter%201.md#^3), [5](2%20Peter%201.md#^5): > > *According as his divine power has given unto us all things that [pertain] unto life and godliness, through the knowledge of him that has called us to glory and virtue:....And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;* > > Even in this case, the root word has to do with manliness or valor, like men of valor. So there is somewhat of a tie in, although not a direct tie in. But even in the New Testament, the word virtue carries the same idea, it has to do with strength and power, it has to do with warfare. > > When we get to the next verse in Proverbs 31, verse 11, we’re going to see that this woman brings the spoil, or plunder, for her husband. And plundering also has to do with warfare, it has to do with vanquishing the enemy and dividing the spoil of the enemy. From a Gospel perspective, it has to do with assaulting the forces of evil. So, we’ll see a tie-in with the idea that this virtuous woman is a woman of valor or strength, relating to an army, that she is able to spoil or plunder her enemy. > > What we see in both of these verses is that the task of the believer, and of the church, to get the Gospel out is in view. We’ll see as we progress that this woman of valor is the bride of Christ, and that she is tasked with fighting the good fight. That is where we are used of God out in this world as we attack the strongholds of Satan, as we send forth the Gospel. And as people come into the Kingdom of God, we are plundering the house of Satan as we exercise the power, or strength of the Gospel. So this woman of valor represents the kingdom of God, the Bride of Christ or the army of God, plundering the house of Satan. We’ll see more of this a little later, but for the moment in verse 10 we simply see her as a woman of valor. > > Now we can understand why Ephesians 6 speaks about taking on the whole armor of God, and the sword of the Spirit, the Word of God. Because we wrestle not against flesh and blood, but with principalities and powers. God there again is identifying the believers as people of war. There is a spiritual warfare that is going on. Of course, it's all under the control and the winning power of Christ Himself, we find everything in Him. But we become a part of Him because we are married to Him. > > We come to the second half of verse 10, “...for her price is far above rubies.” The word price here identifies with selling and with intrinsic value. This wife, who we will see in verse 11 identifies with the body of believers, is very valuable. > > Obviously, we can make a comment here about the moral application to the marriage relationship. When you are looking for a wife, and she is virtuous, she's strong for the Lord strong and in all moral qualities, you know that you've got someone who is very valuable. It's hard to find such a person and you're grateful to the Lord for it. But that's not ultimately the application here, even though we can get some comfort from that the real application is is that God is talking about something far more important. Let’s look at [Matthew 13:44](Matthew%2013.md#^44), where the Kingdom of Heaven is likened to treasure hidden in a field: > > *Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man has found, he hides, and for joy thereof goes and sells all that he has, and buys that field.* > > Let's quickly go through this parable. The kingdom of heaven is likened to treasure hid in a field. What is the field? Well, we know from [Matthew 13:38](Matthew%2013.md#^38), Christ Himself tells us that the field represents the world in this context. And the treasure that is found there is what? It is the kingdom of God, the body of believers. And notice the word treasure is a word that signifies something very, very valuable. And when a man has found it, he hides it and for joy thereof goes and sells all that he has and buys the field. > > Who is the Man that has hidden this treasure within the field that, so far, we've seen is the world, so that the treasure, the Kingdom of God, is hidden in the world? This is a picture of the Gospel, where Christ Himself has purchased us. The elect, as the Kingdom of God, are scattered all over the world. As the Gospel is sent forth into the world, it goes out to find those who are part of that treasure that are hidden in the field, which is the world. That's why the Bible says Jesus came to seek and to save that which was lost, that treasure that is hid in the world has got to be sought out. > > The other point here is that it is for joy that this man, who has found this treasure, sells all that he has and buys the field. What did Jesus sell in order to buy the kingdom of God? He gave His life a ransom for many. He gave his life a payment, He sold Himself. Is there anything more that He could give? This is a tremendous statement. Sometimes we say, Well, Christ emptied himself of his glory, and yes, He did. He left the ivory palaces of Heaven, so to speak. But we don't realize that the payment Christ paid was more than just the surrender of His glory, or the surrender of his position, so that He became a little lower than then the angels, or that He became subservient to the Father. It was more than that. He sold Himself, He poured it all out as he went to the cross and suffered the equivalent of eternal damnation for each one of us who believe on him. That was the price that was paid. He sold all and He had and He bought the field that had the hidden treasure, and He did so with joy: > > *Looking unto Jesus the author and finisher of [our] faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.* ([Heb 12:2](Hebrews%2012.md#^2)) > > So, when Christ went to the cross, He bought the body of believers. But didn’t he buy more than that, according to this parable? What else did he buy? He bought the whole field with the hidden treasure in it, representing the whole world. Do we see evidence in the Bible that Christ actually owns the whole world? What do we read in [Matthew 28:18](Matthew%2028.md#^18): > > *And Jesus came and spoke unto them, saying, All power is given unto me in heaven and in earth.* > > And in [Ephesians 1:20](Ephesians%201.md#^20), [21](Ephesians%201.md#^21), [22](Ephesians%201.md#^22): > > *Which he wrought in Christ, when he raised him from the dead, and set [him] at his own right hand in the heavenly [places], Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all [things] under his feet, and gave him [to be] the head over all [things] to the church,* > > You can't rule over something unless you own it. And we will see this in reality on the last day, when all the unsaved of the whole world stand before Him and Christ is there to pronounce judgment on them. He can do this because he has bought the whole world, just not in the redemptive sense. Only for the body of believers has He bought them in the redemptive sense because He paid for their sins, He has given them eternal life. They have become His Bride, His wife forevermore. They are the inheritors of the new heaven and the new earth and all the wonderful things that come with salvation. But the rest of the world has also been bought. That’s why [2 Peter 2:1](2%20Peter%202.md#^1) can also speak about those who deny the Lord who bought them: > > *But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.* > > These deny the Lord Who bought them, but not in a redemptive sense, not in the sense that they are somehow saved and partaking of the Holy Spirit, but in the sense that they're part of the whole world that has been bought by Christ. And that's pointed out in [Matthew 13:44](Matthew%2013.md#^44) that He bought this field. He paid the price of Himself in order that he might own the world, and that's why He is the King of all the world. > > Now let's go to [Matthew 13:45](Matthew%2013.md#^45) - [46](Matthew%2013.md#^46) because there is a second parable here to underscore at least some of these principles. And in this case, Christ is focusing not on the world but only on the kingdom of God: > > *Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: Who, when he had found one pearl of great price, went and sold all that he had, and bought it.* > > Remember Proverbs 31:10, “Who can find a virtuous woman? for her price is far above rubies.” Here, the man found a pearl of great price. What is that pearl? It again is the kingdom of God, the bride, the body of believers. What did he have to do to pay for it? “Went and sold all that he had.” What did He sell? He gave His life a ransom for many. > > See how these parables work? They just unfold once we begin to unravel one part of Scripture that helps us to unravel another part of Scripture, comparing spiritual things with spiritual, Scripture with Scripture. And here we find that these parables open up very beautifully for us. > > Now, let's go back to Proverbs chapter 31 and see how this applies. Who could find a virtuous woman, that is, who can find a woman of valor whom God will use to assault and plunder the kingdom of Satan and get the Gospel out? Her price is far above rubies. > > What was the price? What is her price? Not her value, her value is very high. But what is the price that had to be paid in order that this virtuous woman might be found? The Price was Christ Himself. Can you see that now? Her price, that is, the price that has been paid for her is that the Husband has given his life for her. He has given Himself in order to have this virtuous woman, this woman of strength, this woman of war. > > And her price is far above rubies. We can tie a couple of other things into this because there are at least two or three verses that speak about rubies. For example, [Job 28:18](Job%2028.md#^18): > > *No mention shall be made of coral, or of pearls: for the price of wisdom [is] above rubies.* > > Notice the parallel here between “...for the price of wisdom is above rubies” and Proverbs 31:10 “...for her price is far above rubies.” Tying in [Proverbs 8:11](Proverbs%208.md#^11), where the whole chapter has to do with wisdom, we read: > > *For wisdom [is] better than rubies; and all the things that may be desired are not to be compared to it.* > > This is the same idea again that wisdom is far more valuable than rubies. But what is Wisdom? Proverbs 8:23-26 continues: > > *I was set up from everlasting, from the beginning, or ever the earth was. When [there were] no depths, I was brought forth; when [there were] no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I [was] there: when he set a compass upon the face of the depth:...* > > God personifies Wisdom in [verse 27](Proverbs%208.md#^27), saying, “I was there.” So Wisdom here is a Person, and Who is this Person? It is the Lord Jesus Christ. We see this confirmed in [1 Corinthians 1:30](1%20Corinthians%201.md#^30): > > *But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:* > > Wisdom is far more valuable than rubies. That is, Christ Himself, who is the Word of God, is far more valuable than rubies. > > Returning to Proverbs 31:10, then, the price -- the Lord Jesus Christ Himself Who gave His life a ransom -- is far greater than or far above rubies. Do you see how it all ties together now? The price is Christ. And Christ is typified by or personifies Wisdom. And He Who is Wisdom is far more valuable than rubies, rubies being one of the stones of supreme value in the world and associated with royalty in the Bible. He is the Price that was paid in order that he might have a virtuous wife, in order that he might have a wife of warfare, a wife of valor, a wife who will carry out the task of witnessing in this world, which is the prime task God assigns to every believer. ^prv31-10 <br> > [Proverbs 31:11](Proverbs%2031.md#^11) note > > The phrase, “no need of” really means no lack. We read in [Exodus 16:18](Exodus%2016.md#^18) that, as they were gathering the manna: > > *...he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating.* > > And that phrase “no lack” is the same as “no need of” here in Proverbs 31:11. In other words, it would read a little easier if we read it this way, “so that he shall have no lack of spoil.” > > Now the word “spoil” is synonymous with plunder. So let's try for a moment to apply this to the finest earthly wife one might know. If you are a husband, do you trust in your wife? Since she is your wife you have no lack of plunder. That doesn't sound right, does it? It doesn't really fit. You mean my wife's got to go out and plunder somebody on my behalf? And I trust that she will do it? Who is she going to plunder? What kind of plunder? And is that what I'm really looking for? > > Plunder is a word that means that someone has won a victory over another, and they've plundered or taken the goods or possessions from the vanquished. So maybe I better send out my wife on the warpath and tell her, “Look, don't you come home, honey, until I see some evidence that you’ve really been successful, and as you've overcome some enemy out there.” That doesn't make any sense at all. > > On the other hand, if we start out with the premise that this is a parable, that Christ spoke in parables, and that we need to find the Gospel in this statement (because the point of a parable is always to get to the Gospel), then suddenly this verse becomes very beautiful. > > First of all, insofar as the Gospel is concerned, who is the Husband? The Lord Jesus is the husband. Who is the wife? The invisible, eternal church, the body of believers, those who are true believers in Him. We read in Revelation 21:9-10, where it speaks about the bride of Christ: > > And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife. And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God, > > Let's look at Ephesians 5:23-32: > > *For the husband is the head of the wife, even as Christ is the head of the church: and he is the savior of the body. Therefore as the church is subject unto Christ, so [let] the wives [be] to their own husbands in every thing. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loves his wife loves himself. For no man ever yet hated his own flesh; but nourishes and cherishes it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church.* > > This is amazing language, because here, on the one hand, it's speaking about the husband-wife relationship and how the husband is to relate to the wife and the wife to the husband. And yet, absolutely intertwined within it, God comes back to the fact that he's speaking about Christ and the church. In fact, all of the marriage laws in the Bible are there, yes, in order to have a solid institution of marriage, but also in order that we might see the true relationship between Christ and the church. > > The wonderful thing about this is, once we understand that Proverbs 31 is speaking about Christ and the church, so that the wife, therefore, is the body of believers, then we realize it is not just speaking about any wife, it's not specifically speaking about those who are married. It's speaking about all of us as believers. Because if you're a child of God, then you are also the bride of Christ. This becomes a glorious passage that identifies with each one of us regardless of our earthly status. Whereas if we try to confine the context to only a human marriage relationship, we can't do anything with it that really helps us understand what the role of the wife is, the spiritual language of the Gospel does not physically relate to our human marriage relationships. > > When we see that the virtuous woman, or this woman of valor, applies to every child of God as the bride of Christ, we read Proverbs 31 with a whole different frame of mind. The heart of her husband trusts in her so that he has no lack of plunder. That is the heart of Christ, Who is our eternal Husband, the very essence of Christ, the very being of Christ, in his whole Being He trusts in his wife because He has found that, in her, there is no lack of plunder. > > What could this be talking about? Well, we have to search the Bible. And our clue is in [Matthew 12:29](Matthew%2012.md#^29), where Jesus said: > > *Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.* > > Remember, we already mentioned that word *spoil* is synonymous with “plunder.” So Matthew 12:29 could also read: > > *Or else how can one enter into a strong man's house, and plunder his goods, except he first bind the strong man? and then he will plunder his house.* > > What is this speaking about? Well, we know that the strong man, again, is parabolic language. If we just looked at this superficially, then we’d have to think, Well, somewhere there's a really strong person, and somebody is going to come in, bind him and take away his goods. But what does that have to do with the Gospel? Who is the strong man insofar as the Gospel is concerned? It is ultimately Satan. Satan is the one who had to be bound by Christ. And how did Christ bind him? By going to the cross, by binding him so that God was free to evangelize the world, so that he was able to bring the Gospel into all the world: > > *And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,* ([Rev 20:2](Revelation%2020.md#^2)) > > And as we become saved, we are plundered out of the house of the strong man, that is, out of the dominion of Satan. Before we were saved, we were captives, we were slaves of Satan. But when Christ went to the cross, he made it possible that those of us who have trusted in the Lord Jesus might be taken out of Satan's dominion. As we read in Colossians 1:13[Colossians 1:13](Colossians%201.md#^13), > > *Who has delivered us from the power of darkness, and has translated [us] into the kingdom of his dear Son: > > We've been translated out of the dominion of darkness into the kingdom of His dear Son. But what does the wife, what does the virtuous woman have to do with the plundering process? > > Who did God assign the task of bringing the Gospel? Jesus said, > > *Then said Jesus to them again, Peace [be] unto you: as [my] Father has sent me, even so send I you.* ([Jn 20:21](John%2020.md#^21)) > > We also read in [2 Corinthians 5:20](2%20Corinthians%205.md#^20): > > *Now then we are ambassadors for Christ, as though God did beseech [you] by us: we pray [you] in Christ's stead, be ye reconciled to God.* > > So we are the representatives of the kingdom of God, witnessing to the world of the need for salvation. And as we witness, what is it that saves people? God, the Holy Spirit, as He applies that Word to the hearts of those who hear the Gospel. So they are being plundered out of the house of Satan and brought into the kingdom of the Lord Jesus Christ. > > Now, the heart of her husband, that is, the heart of the Lord Jesus Christ, doth trust in His believers, because through them, he has no lack of plunder. All those who are to be saved, will become saved. Can you see what this verse is talking about now? > > Isn't it marvelous that when we begin to pick this verse apart and put it back together again, applying scriptural rules all the way through, by comparing Scripture with Scripture, we find our basis right in the Bible. So – we have a verse here that, on the face of it, as you read it, doesn’t makes much sense at all. The heart of her husband trusts in her so that he shall have no need of spoil. But when we search out what the words mean, recognizing that they have to deal with the Gospel, we discover a fundamental principle. By the church, by the body of believers, all those who are to be rescued from bondage to sin, all those who are to become saved will become saved. God will get his work done through His body of believers. > > Sometimes we worry, If I don't work harder to bring the Gospel then maybe someone's gonna die unsaved. Is that possible? Can someone die unsaved that should have become saved? If it were just up to us, then a lot of people would end up under judgment that should have been saved. > > But wonderfully, God has millions of witnesses in the world. It's a vast company which no man can number. We don't know who they all are all through the world. But if there's somebody out there that has to become saved, you can rest assured that the wife, the bride of the Lord Jesus Christ, which is the body of believers, is going to be faithful in getting the Gospel to that individual. Someone will witness to them so that individual will become saved. So the wife, collectively, the whole body of believers, as we are utilized by God to send forth the Gospel into the world, is the means through which Christ can safely trust that everyone will be saved that He has planned to save. > > To say it in another way, God is here insisting that the sending forth of the Gospel is completely tied to His bride, to the body of believers. He trusts in her, that through her, He will have no lack of plunder, that is, all those who are to become saved will become saved. That is God's economy, that through the believers, as we witness, people do become saved. > > Now, incidentally, while on the one hand, when God says that the heart of her husband can safely trust in her, he's talking about the whole body of believers. But the question is, can he trust me? That's another question. We didn't really get into that, but we ought to: Can you trust in me, that I, as an integral part of the Kingdom of God, am faithful in sending the Gospel out? So what this passage teaches is, on the one hand, a statement of confidence that God's work will get done. But on the other hand, it is a statement of responsibility for the believer that, Well, if God is going to trust in me, then I better pray for wisdom and for more diligence and zeal in witnessing. And we're bound together as the bride of Christ, so we do our little part in the world in plundering the house of Satan. > > There’s also the point that in our lifestyle as well, we are being a witness. That's the beginning point because the fruit of the Spirit is love, joy, peace, and all these other attributes -- and that ought to be seen in our lives. Of course, if we only counted on our lifestyle the Gospel wouldn't go very far, so that's why we also begin to speak about it. Or, perhaps we aren‘t as qualified to speak – so we can support someone else who will be the spokesman. And in that way, we are an integral part of that because our substance and our prayers are with them. > > So we have found thus far is that God is opening up for us a tremendous statement of the relationship that exists between Christ as the Husband -- or as the Groom -- and the church, the born again believers, as the bride. There is this intimacy that exists between the two marriages of Christ and the church and the human marriage. We're going to see this increasingly as we go along. But the bottom line always is, we've got to find the Gospel. And until we have found the Gospel, we have not really hit the foundation. > > There is a moral application as we compare the earthly marriage situation with the marriage between Christ and His Bride. For example, can we divorce for immorality, if there is unfaithfulness or fornication? Let’s ask the question, After salvation, do we ever commit spiritual fornication? Yes, we do it every single day, we do not measure up perfectly to the righteousness of God. Every time there's anything in our life that is sinful, you can't cut it any other way, it is spiritual fornication. > > But by God's mercy, he has laid down rule that what God has joined together, let not man put asunder. The two are one flesh. The wife is bound to her husband, as long as she lives. These are fundamental principles that God has laid down concerning marriage, and therefore, Christ can never divorce us. If we commit spiritual fornication, He can not divorce us. We have been given eternal life, and that means that forevermore, Christ cannot divorce us. So you see that in the marriage relationship, Christ has given us a tremendous guarantee that once we are saved, we can never lose our salvation. And the same principle applies in the human marriage because the two are absolutely carbon copies of each other. That's why, as we saw in Ephesians 5, the language of human marriage intertwined, totally integrated, with the marriage of Christ and the church. We, like Christ, are to be continually concerned for the salvation and spiritual well-being of our spouses, regardless of their sins against us. > > But, as we saw in Proverbs 31:11, the spiritual language of plundering could only apply to the Gospel itself, not to a human marriage, it was not simply a moral relationship between the two. ^prv31-11 <br> > [Proverbs 31:12](Proverbs%2031.md#^12) note > > The first question we need to ask is, What does the Bible say about finding anyone who is good? Let's turn to [Psalm 14:2](Psalm%2014.md#^2) - [3](Psalm%2014.md#^3): > > *The LORD looked down from heaven upon the children of men, to see if there were any that did understand, [and] seek God. They are all gone aside, they are [all] together become filthy: [there is] none that doeth good, no, not one.* > > Here's the assessment that God makes as he looks at you and me by nature, as He looks at the whole human race in the entire span of time that the world will ever exist. He says, “They are all gone aside, they are all together become filthy: there is none that does good, no, not one.” > > So who can find a virtuous woman? You see why this question is asked in verse 10 out of a miserable mankind such as we are by nature. But when Christ paid the price for our sins, when he bought us with His shed blood, He made us a new creature so that we can begin to do good. Can an unsaved person do any good whatsoever, according to God’s definition of good? The Bible says No. A lot of people think: As long as someone lives as a decent moral citizen, if they display the milk of human kindness, if they display a certain amount of benevolence, maybe a whole lot of benevolence, maybe they expend a lot of time, money and effort on behalf of the poor and the indigent of the world ... and they say, Oh, what a good person. > > But by God's assessment, are they good? The answer is no, “there is none that does good, no, not one.” Why aren't they good if they are doing all of these marvelous things that are applauded by their fellow human beings -- look at the way this person has really sacrificed herself or himself in order to help some other people, and so on. Because they are doing it with their own agenda for their own purposes, or they are doing it because they're trying to serve God with their own kind of a salvation program. The motivation, the basic reason why they're doing it is completely faulty. It is not to God's glory, they are doing it perhaps because they're trying to work their way into heaven, or whatever it may be. As God looks at it, it is all sin. Insofar as meeting the criteria of that which is good, it cannot meet that criteria unless it comes out of a born-again heart so that it qualifies, according to the language of [Philippians 2:13](Philippians%202.md#^13): > > *For it is God which works in you both to will and to do of [his] good pleasure.* > > Only then is it good because it is God who is working in you, and He will only work in you to will and to do of His good pleasure when you have become the bride of Christ, when you have been bought with the price of His blood, when you have become a virtuous woman to use the language of verse 10. That is, you have become part of the army of God to assault the strongholds of Satan. This is the kind of goodness that we can expect in the life of the believer. > > There are a couple of verses in the New Testament that we should look at. In [Hebrews 5:12](Hebrews%205.md#^12), [13](Hebrews%205.md#^13), [14](Hebrews%205.md#^14), we find that God distinguishes those who have heard the Word but have not grown in it at all, so there's clear evidence that they're really not saved. They've just been under the Word, and yet there's been no spiritual growth of any kind. Then He contrasts them with those who have come to full age, able to take strong meat. And the phrase “full age” there means to have come to completion, which spiritually means that they have received their resurrected soul and are born again. So there is distinct growth day by day, a growing and sanctification and increasing desire to do the will of God. So we read in verses 12-14, > > *For when for the time ye ought to be teachers, ye have need that one teach you again which [be] the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that uses milk [is] unskillful in the word of righteousness: for he is a babe. But strong meat belongs to them that are of full age, [even] those who by reason of use have their senses exercised to discern both good and evil.* > > For the first group (those in need of milk, those who are still unsaved), can they discern between good and evil? The answer is no, they're spiritually blind, spiritually dead. What they consider to be good is still evil. Only when we become saved, where we recognize that the Bible is the Word of God -- it is the standard -- and that we are to do all to the glory of God, we recognize that we're to walk very humbly, only then can we begin to find what is good – and we know when we are living to God's glory. > > We read in [Romans 16:19](Romans%2016.md#^19): > > *For your obedience is come abroad unto all [men]. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.* > > In other words, if you are a believer, you want to know as little as possible about evil and you want to be wise toward that which is good. That's the life of the believer that we want to know less and less about evil. When we watch TV and see evil being portrayed on the screen, that is something we don't want to know about and off it goes. We want to try to find that which is developing the good. That's the nature of the child of God, that he wants to enhance that which is good, and put down that which is evil. > > Now, this matter of good and evil is a very fascinating matter because, where in the Bible do we first read about good and evil? Back in the Garden of Eden. In the Garden of Eden, there was the tree of the knowledge of good and evil. Why did God plant a garden in a world that was absolutely perfect? Have you ever thought about that? When God created the heavens and the earth, and He finished the six days of creation and rested the seventh day, what do we read there? He looked at everything and He saw that it was very good, right? That means it was perfect. Everything was to the glory of God, there were no thorns and thistles, there were no weeds of any kind. The whole world was a luscious garden. And yet God says He planted a garden. Have you ever wondered about that? Why have a garden in a perfect world when the whole world was a garden. And in this garden, there were two important trees. There were a lot of trees -- Adam and Eve had to dress and keep them, they were commanded to do that. But there were two important trees: there was the tree of life, and there was the tree of the knowledge of good and evil. It doesn't make any difference what kind of a tree it was, whether it was a banana tree or an apple tree or a pear tree, makes no difference. That tree was called by God the Tree of the Knowledge of Good and Evil. Remember, this is a perfect garden now in a perfect world. > > Finally, Adam and Eve were told they could not eat of the Tree of the Knowledge of Good and Evil, but they disobeyed God and ate of that tree. God brought a curse upon Adam and Eve, saying, In the day you eat of that tree, you shall surely die. And at that moment, death entered into mankind, and it was a terrible death. It was not only the fact that the seeds of physical death were there so that eventually they would die physically. But they also became spiritually dead, as we read later on that mankind is dead in trespasses and sins. And thirdly, they became subject to the most awful death of all, eternal damnation, which is called in Revelation 20, the second death. All of this took place here in the Garden of Eden when they ate of that tree. > > But then notice the language of [Genesis 3:22](Genesis%203.md#^22): > > *And the LORD God said, Behold, the man is become as one of us, to know good and evil....* > > Have you ever read this verse before and wondered what it means? The man has become as one of us. Now, that's curious language because in Genesis 1, God simply said, “Let us make man in our image.” In other words, God did not single out “one of us.” But in Genesis 3, He says, “the man is become as one of us.” In other words, God is dividing up the Godhead at that point and saying “one of us.” Now, which of the Godhead would you say had, at that time, a knowledge of good and evil? Well, you might say, the Father had a knowledge of good and evil because He knows everything. The Son had a knowledge of good and evil because He's Eternal God. God the Holy Spirit had a knowledge of good and evil. But the Bible doesn’t say that, it says “the man is become as one of us.” > > Well, the solution is that the Lord Jesus Christ is the Lamb slain from before the foundation of the world. Of course, He was slain in Jerusalem in 33 AD, and that's when He went to the cross. But the Bible doesn't use that language. The Bible says that He is the Lamb slain from before the foundation of the world. In other words, Christ is the great I Am, He is ever-Present, He has no beginning, He has no end. And therefore the atonement, while in fact it had to occur in a point in time, in actuality the efficacy of the cross and the whole impact of the cross reaches back into eternity past, so that He is the Lamb slain from before the foundation of the world. > > The fact is that Christ, in Himself, never had any sin. And we know that, without any question, He absolutely was the sinless One. We must never come to any other conclusion. But He was slain for the terrible fact that He had become sin for us. And as our Sin-bearer, He stood guilty before God, not because He Himself was evil, but because He had taken upon Himself our sins and had become evil on our behalf. He was under the wrath of God. And, in principle, that was already true from the foundation of the earth. That's why Genesis 3:22 says that Adam, or that man, has become like one of us. Jesus had already been, in principle, laden with our sins, so He knew good and evil. And now, mankind, who was created perfectly good and who had known nothing about evil, had become evil, and so they, too, knew both good and evil. > > So the Garden of Eden was put there to represent what was going to happen in the world, that within the world there would be a kingdom of God, and the garden represented that kingdom. Now, in that garden, there were those who knew good and evil, and there was a tree of life. And if you knew good and evil, you were also partaking of that tree of life. Now Adam and Eve, after they had sinned, had to be driven out of the garden immediately. Why? What does the Bible say in [Genesis 3:22](Genesis%203.md#^22)? > > *And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:* > > Lest he put forth his hand and eat of the Tree of Life. Insofar as God's program for mankind, there is no other way whereby we can be right with God except our sins are first entirely paid for, and the Bible declares the wages of sin that we owe is death. And until those wages are paid, we can't get into the kingdom of God. And that's represented here in Genesis 3 by the fact that Adam was driven out of the garden, and there stood the cherubim. And if we would work on the word cherubim, we would find that that's a representation of God as the Judge of all the earth. And what did those cherubim carry: a flaming sword that kept the way to the tree of life. Anytime you look at flame in the Bible, or fire, or sword, it has to do with judgment. The word of God is a two-edged sword, but even as a two-edged sword in order to save us it first had to provide for our judgment. And the only way we can get to the tree of life is that we have Christ who has done it as our Substitute, He has endured the wrath of God for us. And because He has endured the wrath of God for us, we've gone through that flaming sword, through that cherubim, we've gotten back into the Garden of Eden where the tree of life is, and we can partake of Him and eat of Him. And that's why Jesus said, I am the Bread, and, in Me, you have life if you eat My flesh, and and drink of My blood, and so on. All of that language illustrates the fact that we receive our spiritual or eternal life from Him. He is the Nourishment that gives us eternal life. And we find this when we are in the kingdom of God. > > Returning to Proverbs chapter 31, we see in verse 11 that because we have had that enormous price paid for us, therefore, we will do good and not evil all the days of our life. Now we have left a little problem left. And that is, isn't it true that we, as the bride of Christ, still do sin? Yes, the Bible teaches very clearly that we still have a body that lusts after sin. But what do we read in [1 John 3:9](1%20John%203.md#^9): > > *Whosoever is born of God does not commit sin; for his seed remains in him: and he cannot sin, because he is born of God.* > > That which is born of God cannot sin. And in what part of our personality, when we became saved, were we born of God? Not in our body, but in our soul existence. And in that part of our existence we never want to sin again. Once we receive our glorified, spiritual body, then as a whole personality we will never sin again. But when Christ bought us, when He saved us, when He paid the price for us in order that we might be His, it covered the whole transaction. But right now, in that part of us where we have received eternal life, we never sin again. Our body still causes us to sin, and that's going to go back into the grave and it will be changed. But insofar as God looks at us, even those sins are covered by the righteousness of Christ so that we're no longer sinners, we are righteous. That's why you can read of Noah, Zechariah and a few others in the Bible where it says that they were blameless. > > Have you ever seen that in the Bible about this individual or that that they walk before God and were blameless? Does that mean that they lived such perfectly holy lives? That there was no sin found of any kind? No, it simply means that as God looked at them, they were all together righteous because they were covered by the blood of Christ and His righteousness was imputed to them. And so God can say very confidently of His bride here in verse 12, “She will do him good.” > > Emphasizing this a little differently now, “She will do him good.” Where is the focal point of the bride's motivation and life and desires? In any marriage, where should the wife's focal point be? Toward her husband. “Your desire,” remember, when God spoke to Eve, “shall be to your husband.” Now, that's in the human marriage as well as in this spiritual marriage that God continually speaks about. A wife should not have her desire to the man next door, it should not be on her own behalf, that she's going to build her own kind of a career. “I do what I want to do, I've got to live out my life, and I don't really care about you. You live your life, I’ll live mine.” No way! Her desire is to her husband, and where is the desire of the Bride of Christ? To her Husband, the Lord Jesus Christ. And so we do Him good. We're always concerned about what the Lord Jesus wants us to do with our lives. Our desire is to Him. ^prv31-12 <br> > [Proverbs 31:13](Proverbs%2031.md#^13) note > > On the face of it, it sounds like she's an entrepreneur of that day, she's got a business going here. She finds wool and flax. And when we get to verses 14-16 the Bible says, “She is like the merchants ships; she brings her food from afar. She rises up also, while it is yet night, and gives meat to her household, and a portion to her maidens. She considers a field, and buys it: with the fruit of her hands she plants a vineyard.” Wow, she's really a hard worker. > > So wives who seek careers in our day are right on track, aren't they? They can really use Proverbs 31 to prove their position -- if they don't realize that God is not speaking about the historical statement here. He's speaking about the spiritual realization of these verses, we have to determine how these verses relate to the Gospel. And until we find their relationship to the Gospel we have not found any truth within them. So let's work on verse 13: “She seeks wool and flax and works willingly with her hands.” > > Incidentally, the Hebrew word here translated “willingly” is normally translated “with desire” or “with delight.” She works with her hands with delight. > > Now, what is the Bible speaking about spiritually when it says that she seeks wool and flax? There's one verse in the Bible that really opens up this particular verse in a dramatic and beautiful way, and that is found in [Hosea 2:8](Hosea%202.md#^8), [9](Hosea%202.md#^9), [10](Hosea%202.md#^10). Now the setup is this: God is talking about ancient Israel. Ancient Israel had been blessed of God, they had been given all kinds of wonderful privileges. They had heard the Gospel. And yet they adulterously went their own way, they did their own thing. We read in [verse 8](Hosea%202.md#^8), where God says, > > *For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, [which] they prepared for Baal.* > > In other words, they took all the blessings of the Gospel that God was giving them, and they said, This is something that the (false) god Baal has provided us. And they gave Baal all the worship and the praise, it was total rebellion against God. Then in [verses 9](Hosea%202.md#^9) - [10](Hosea%202.md#^10), God warns of judgment: > > *Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax [given] to cover her nakedness. And now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of mine hand.* > > In the Garden of Eden, When Adam and Eve realized that they had sinned, what was the first act that they engaged in? They wanted to cover their nakedness. Now, all kinds of theologians can only think of physical nakedness, and they were physically naked. And they physically tried to cover their physical nakedness with fig leaves. But what was their real nakedness? What did it all signify that they had become naked before God in all of their sins? When God came into the garden of Eden to walk with them and talk with them, what were they doing? They were hiding themselves because they could not bear the piercing gaze of God on their hearts. Their hearts were exposed spiritually, they were spiritually naked before God in their sins. So they symbolically tried to cover that nakedness with fig leaves. > > That reminds us, and it was really anticipating, what the nation of Israel did later on – the fig tree typifies the ancient nation of Israel. And the nation of Israel also tried to cover their spiritual nakedness by their own actions, by their own works of righteousness. As we read in Romans 9, they sought for righteousness based on works rather than trusting in God. And what kind of covering did God provide for Adam and Eve in the Garden of Eden in place of that those fig leaves? He killed a couple of animals and covered them with animal skins. And He didn't just hand them to them, the Bible says that He covered them with animal skins. And that was already anticipating the shedding of the blood of the Lord Jesus, who was typified by an animal, by an oxen or by a lamb, and we can only have our spiritual nakedness covered by the blood of Christ. > > So when God is saying in [Hosea 2:9](Hosea%202.md#^9), “I will recover my wool and flax [given] to cover her nakedness,” God is saying, “I had given them a covering for their nakedness, but they didn't want it. They went their own way, they worshiped Baal. I have given them the Gospel, I've offered them the covering for their sins, which would be the righteousness of Christ, and they didn't want it. And in their rebellion they're still under my wrath, and I will take that covering away from them so that they still stand absolutely naked before God.” > > Don't misunderstand this, thinking that this suggests they had already become saved since they had had wool and flax to cover their nakedness. They're like people who intellectually or emotionally know a lot about the Bible. They know a whole lot of doctrines. They've been baptized and made confession of faith, they attend church quite regularly. Maybe they're even a pastor or a teacher of the Word, but they've never become born again. They have never come to that point where their hearts have been surrendered to God, they have never come to that point where, eternally, they are the bride of Christ -- the virtuous woman, the valiant woman, who has been commissioned by God to plunder the house of Satan, and who can distinguish between good and evil, because God Himself is doing good within them. So we see that wool and flax have to do with the Gospel, the covering that is necessary to cover our spiritual nakedness. > > Now, let's go back to Proverbs 31:13: “She seeks wool and flax.” Let's paraphrase this now in the light of Hosea 2:9. “She seeks a covering for her spiritual nakedness. She wants to know more and more about the Gospel.” We should be listening to or reading this study right now because we have an intense desire to know more and more about this precious Gospel, more about the Lord Jesus Christ Who has saved us. If it's for that reason, we are seeking wool and flax. We want to have an adequate covering for our spiritual nakedness. > > Now, we read that “she works willingly with her hands,” or with delight with her hands. Let's turn to [Psalm 40:9](Psalm%2040.md#^8), which is a verse that paraphrases this. There we read, > > *I delight to do thy will, O my God: yea, thy law [is] within my heart.* > > The word “delight” there is the identical Hebrew word translated “willingly” in Proverbs 31:13. > > Now, in the Bible, when it talks about hands, what is that normally a representation of? “She works willingly with her hands.” If someone was under the hand of Pharaoh or under the hand of God, what does that mean? It means to be under the will of – to be under the will of Pharoah, or under the will of God. In other words, we could paraphrase Proverbs 31:13 and say that she delights to have her will in conformity with God's Will. She seeks wool and flax, that is, she seeks the Gospel, she seeks the righteousness of God because she delights in having her will conformed to God's will. And that's why Psalm 40:8 helps so much, “I delight to do thy will, O my God.” That is the character of the Bride of Christ. That is the character of someone who has truly become saved. It isn't an uphill grind. It isn't like, “Oh, brother, we Christians have to keep Sunday as a different day than the rest of the week. Oh, man, all of our friends are having a wild party and we just can't go.” No, if you're a child of God you delight to do God's will. Your will wants to be conformed to God's will. So that is what we're learning in verse 13, “she works…” -- and remember that word “work” does not have to do with with trying to become saved by our own actions -- it is after we become saved, as we read in Philippians 2:12, “Work out your own salvation with fear and trembling.” God has provided the salvation, and now God has freed up our will so that now, as we study the Bible, as we ponder the Word of God, as we pray for strength, we work out that salvation in our lives and we do it with delight. With delight we want our our will surrendered to God's will so that we want more and more of the righteousness of Christ in our life. And you see how beautifully the whole Gospel is integrated into this verse 13. ^prv31-13 <br> > [Proverbs 31:14](Proverbs%2031.md#^14) note > > Anytime you say that a woman is like ships, you suspect right away that you've got to understand this symbolically or allegorically. That is already a clue that this cannot be understood easily. It's interesting that many ships are given female names. Have you ever noticed that? Well, that's not what God is talking about here. God is using a figure again to illustrate an aspect of the responsibility of the Bride of Christ, the child of God as he or she lives out their life in this world. She is like the merchants ships. > > Now, the word “merchant” here is a Hebrew word that's also translated “merchandise.” If we go to Isaiah 45:11-14, we'll find a verse that helps us to understand this particular statement. Beginning with [verse 11](Isaiah%2045.md#^11): > > *Thus says the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me.* > > Who is God speaking about here “concerning my sons”? The bride of Christ, those who are the believers. [Verse 12](Isaiah%2045.md#^12): > > *I have made the earth, and created man upon it: I, [even] my hands, have stretched out the heavens, and all their host have I commanded.* > > God is saying, “Now look, I'm the creator of the world, and I can speak about what I'm going to do in redemption, I am the creator. I am the One.” Isn't it interesting that when Jesus did His first miracle, what kind of a miracle was it? A miracle of creation: Six stone jars of water, and instantaneously they’re changed into the finest wine. Jesus is effectively saying, “You see, I'm the One Who created the heavens in the earth in six days.” Isn't that what [Colossians 1:16](Colossians%201.md#^16) speaks about, that He is the Creator of the heavens and the earth? Certainly. Then He changes that water into wine, which is pointing to redemption, that the water of the Gospel provides the blood through which we can have forgiveness, the wine being a type of the blood of Christ. > > Well, now this is the setting that He's given here as we continue in [Isaiah 45:13](Isaiah%2045.md#^13): > > *I have raised him up in righteousness…* > > Who was raised up in Righteousness? Christ, the One that makes possible what's going to follow: > > *...and I will direct all his ways: he shall build my city...* > > Repeatedly in the Bible we find that city is a type or picture of the body of believers. > > *...and he shall let go my captives...* > > Who are the captives that He lets go? Remember Jesus descended into the lower parts of the earth, bringing forth captivity captive, He said. He went down to the lower parts of the earth, that is, He endured the wrath of God and brought forth those who were in spiritual bondage, those who were in the spiritual prison house of Satan, and brought them forth as Bond servants of the Lord Jesus. He set them free, free from their sin and from Satan, and from the wrath of God. He, in that sense, “let go my captives” > > *...not for price nor reward, saith the LORD of hosts.* > > In other words, they didn't have to pay for it. It was completely free. > > Now we're getting to the verse that we want to talk about a moment, [Isaiah 45:14](Isaiah%2045.md#^14): > > *Thus saith the LORD, The labor of Egypt, and merchandise of Ethiopia and of the Sabeans...* > > “Merchandise” here is the same Hebrew word translated “merchants” in Proverbs 31:14. What is the merchandise? People who were in Egypt and Ethiopia. And who were the Sabeans? That is, what is Egypt and Ethiopia a figure of in the Bible, if there's any kind of spiritual figure? Those who were in bondage to sin -- they now are merchandise that are coming over to Christ: > > *...men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, [saying], Surely God [is] in thee; and [there is] none else, [there is] no God.* > > What is He speaking about? God's wonderful salvation plan, that the time is coming when people who are in the bondage of sin in the nations of the world will come into the body of Christ, so that they will recognize that God is in Christ and there is none else, there is no other God than the Lord Jesus. In other words, they're going to be saved. And in this verse, God calls them merchandise. > > We don't like that very much do we? Did you know that you were merchandise? Well, that's a type that God uses because, in the Bible, God uses merchandise frequently as a figure of believers. Remember in I Corinthians 3, where it talks about building the temple. What's the temple made out of? Merchandise: gold, silver, and precious stones. These are figures of the body of believers, we are precious jewels, as we read in another place in the Bible. And all of these things are merchandise in the secular sense, in the physical sense. So God is speaking of us as merchandise. > > Now, going back to Proverbs 31, the body of Believers is like the merchants ships. Now, what does a ship really typify in the Bible? It is the church – for example, in the New Testament, we find that when they went fishing, where did they bring the fish? Into the ship. Who do the fish represent? The believers, and they're brought into the ship, into the boat, into the congregation where the believers hold together, and because it is the church that God has commanded to send forth the Gospel. > > When Jesus preached at one point, he was a little ways off from shore, because of the multitude, what did he preach from? Again, a ship – a picture of the fact that Christ is in the church, and His Gospel goes out from the body of believers from the congregation. We find, for example, in John chapter 6, where there was a storm and then Jesus came walking on the water. Then he came into the ship, and instantaneously, the ship was at Capernaum. Again, that is a picture of the fact that when Christ came, He came as the ruler of this world, the seas representing this world. And He came into the ship, He comes into the congregation, and once Christ is in the congregation, if it's truly a congregation of the Lord Jesus Christ, where the Gospel is faithfully declared, you find people who have come to the land, that is, to the kingdom of God, that is, to the heavenly city, the New Jerusalem, that is, into salvation. And that happens instantly when Christ comes into the ship, when there are true believers in that congregation where the Gospel is being proclaimed. > > And again, we can cite Acts 27. Remember the ship that Paul was in that was shipwrecked, and there were 276 souls in that ship. And it began to sail when the fast was passed. Very interesting language, we could spend a whole day on that one. The fast, of course, has to do with bringing the Gospel. But when the time of bringing the Gospel is passed, that ship is going to be wrecked, and that ship was wrecked so that it was entirely destroyed. Yet all those within the ship were saved, not a soul lost their life. And that again is a picture of the fact that someday the time will come when the congregations, when the church has completed its work of sharing the Gospel. Then God will take the commission away because all who have been saved have become saved. But even though the Church no longer can be used of Lord to send the Gospel, those within it who are true believers will not be threatened, they will not lose their salvation. They are safe in Christ. > > Let’s look at one figure from the the Old Testament, [Isaiah 60:9](Isaiah%2060.md#^9). We read there: > > *Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the LORD thy God, and to the Holy One of Israel, because he has glorified thee.* > > The isles is a reference in the Bible to the whole world. The whole world is going to hear the Gospel. And the ships of Tarshish in this setting has to do with the congregations, the church, as it sends forth the Gospel. They “bring thy sons from far, their silver and their gold with them.” Silver and gold again is another figure of the body of believers, and they come “unto the name of the LORD thy God, and to the Holy One of Israel, because He hath glorified thee.” That is, the Christ has been glorified. > > Now, can you see why the bride of Christ in Proverbs 31:14 is like a merchant ship? The bride of Christ is engaged in the task of sending the Gospel out into the world. As congregations and as individual believers, we band together to get the Gospel out. And the silver and gold, the merchandise of the world, that is, those who are to become believers, come into the body of Christ. That is the task of the Bride of Christ. That's not a literal task of wives trying to be submissive to their husbands. There's no physical application that you can make of this, into your own family relationship. This again indicates that the only way we can really make sense of this is to find the Gospel, and we find that it does identify entirely with the Gospel. > > “She brings her food from afar.” The Hebrew word translated “food” here is commonly translated in the Old Testament as *bread*. So we have to read it as “She brings her bread from afar.” Now, this wife is concerned about feeding her family. She goes out every morning, way out into the fields and to the neighboring communities and villages in order to scout enough food. And she brings all of this in to feed her family. Well, that would be a physical way of looking at this, but, again, that doesn't make any sense. And it certainly has nothing to do with the Gospel. But what in the Bible is typified by the word “bread?” The Lord Jesus Christ said, “I am the Bread of life.” And where did He come from? He came from a far country, from Heaven. He is the true Manna from Heaven according to the Bible. > > For mankind, in our sin and in our rebellion against God, where are we? The wrath of God is upon us and we're just waiting for the official arraignment on the last day, we're as far removed from Heaven as anything could ever be – because Heaven is at the other end of the pole, it is that which is absolutely righteous, and holy, and perfect. But insofar as where we are, we are down here as far away from God as possible. Remember we read about the prodigal son, a picture of those who go off in their own way to live it up in this world: > > *And the younger of them said to [his] father, Father, give me the portion of goods that falls [to me]. And he divided unto them [his] living. And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.* ([Lk 15:12](Luke%2015.md#^12) - [13](Luke%2015.md#^13)) > > Notice that he took his journey into a far country to waste his substance with riotous living. But as a true child of God, the role of the wife, the role of the bride of Christ, is to bring Christ to her household, to those who would hear the Gospel. And He Who Is the Bread of Life, the Manna from Heaven, comes from afar, all the way from Heaven. We read again in [Luke 19:12](Luke%2019.md#^12) - [13](Luke%2019.md#^13), a parable of a certain nobleman, speaking of the Lord Jesus: > > *He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.* > > Again, it says that he went into a far country to receive for himself a kingdom, and to return. ^prv31-14 <br> > [Proverbs 31:15](Proverbs%2031.md#^15) note > > Verse 15 begins, “She rises also while it is yet night…” Anytime the Bible speaks about raising or rising, what do you think about spiritually? You immediately think of the resurrection because that has everything to do with the Gospel. Have the body of believers been resurrected? Remember Ephesians 2, where it says that we have been raised together with Christ. When Christ arose, all those who were to become believers were raised with Him. And what does it mean that “She rises also while it is yet night”? Were the believers raised in the night? > > It's very interesting, when you go to [John 20:1](John%2020.md#^1), we read: > > *The first [day] of the week comes Mary Magdalene early, when it was yet dark, unto the sepulchre, and sees the stone taken away from the sepulchre.* > > Notice it's very early Sunday morning: “early, when it was yet dark, [Mary came] unto the sepulchre, and sees the stone taken away from the sepulchre.” What is that saying? Christ had risen while it was yet night. Based on Malachi, Christ rises with healing in His wings. He is the Sun of righteousness that rises and He is the Light of the world. Why does it indicate that He rose while it was yet dark, so that we rose with Him in the night? > > When did the glory of the Gospel, the “daylight” of the Gospel really hit the world? Was it on Resurrection morning? No, there was really no change of any consequence in God's salvation plan until 50 days later at Pentecost. The world was in the blackness of sin. Oh, there was a little trickle of believers -- there was Zechariah and Elizabeth, Mary and Martha, Lazarus, Simeon, Peter and John and some others who did become saved. But they were only a tiny handful compared with what was going to happen 50 days later when the Holy Spirit was poured out, when the Gospel was going to go out. And the Light of the Gospel was going to be shed abroad so that in one afternoon 3000 were saved. > > So this is a figure pointing to the fact that, at the point of the resurrection, when the victory had been paid, when we, in principle, had been assured of our salvation at that point in time, it was still the blackness of night all over the world spiritually. And it was going to be another several weeks before God's plan to send the Gospel into all the world would begin so that Jesus, as the Light of the world, would shine everywhere in the world. > > So we come to the next part of verse 15: “...and [she] gives meat to her household….” > > We might initially think of the word “meat” here as a synonym for bread in verse 14. However, the word meat is a Hebrew word used repeatedly to signify “prey,” or that which is torn, like a wild animal that has been killed. For example, it's used about 19 times as the word “prey” and 16 times as that which is torn. We read in [Ezekiel 22:25](Ezekiel%2022.md#^25): > > *[There is] a conspiracy of her prophets in the midst thereof, like a roaring lion ravening the prey; they have devoured souls….* > > That word “prey” is meat, ravening the meat. Or in [verse 27](Ezekiel%2022.md#^27): > > *Her princes in the midst thereof [are] like wolves ravening the prey, to shed blood, [and] to destroy souls, to get dishonest gain.* > > So as you go through the Bible it is constantly used in the sense of a wild animal that has been torn. And again, if we’re going to look at this purely in the physical sense, we'd have to say, Well, my, this woman rises in the middle of the night to go out there and hunt jack rabbits and deer and wild turkeys, and what have you, in order to bring the prey to her household and a portion for her maidens. > > But when we study it very carefully, what does that have to do with the Gospel? As we look in the Bible, we find that the word “prey” focuses on the fact that mankind is under the judgment of God -- not only to be a prey of Satan so that he tears us – but ultimately we are the prey of God, we are going to be torn and ripped apart in judgment, in eternal damnation. For example, if we look at [Micah 5:8](Micah%205.md#^8), we read: > > *And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treads down, and tears in pieces, and none can deliver.* > > The word “tears” there in the phrase “tears in pieces” is from the root of the word translated “meat” in Proverbs 31:15. Next let’s look at [Psalm 7:1](Psalm%207.md#^1) - [2](Psalm%207.md#^2), which reads: > > *[Shiggaion of David, which he sang unto the LORD, concerning the words of Cush the Benjamite.] O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me: Lest he tear my soul like a lion, rending [it] in pieces, while [there is] none to deliver.* > > “Tear” again is the same root of the word translated “meat” in Proverbs 31:15. And there's a double implication here in Psalm 7:1-2 that “those who persecute me,” in the first instance, are the unsaved of the world headed up by Satan. But, ultimately, it is the law of God that will finally tear us up because He will find us guilty of sin if we are not saved. > > Another verse that helps is [Numbers 23:23](Numbers%2023.md#^23) - [24](Numbers%2023.md#^24). It not only relates entirely to the Gospel, but the language itself will assure us that we cannot make a mistake. Here, we find amongst the prophecies of Balaam, that wicked soothsayer, tremendously beautiful prophecies concerning the impact of the cross: > > *Surely [there is] no enchantment against Jacob, neither [is there] any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought!* (v23) > > Jacob, in this setting, is a figure of all those who will believe on the Lord Jesus. So this is talking about the salvation that is going to come to all who have put their trust in Christ. We're can’t go through all of these verses to develop this now, but that is the setting. Now, verse 24 is very significant: > > *Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat [of] the prey, and drink the blood of the slain.* > > The word “prey” here is again the same word. Now, when we go through the Bible, the focal point of drinking the blood is always on Christ. Remember, the Bible says that we're not to drink any blood. Even today, we're not to eat bloodwurst, or eat any blood at all. God is very, very jealous of the blood of Christ. When an animal was killed, what did they do with the blood? It was always poured into the ground. The only blood we’re to drink of, as we read in John 6, we have to drink of His blood and eat of His flesh. The only blood that we can eat of in order to get any strength whatsoever, the only blood God will ever focus on is the blood of the Lord Jesus. And here He's speaking about the people with whom God has wrought so that they have become a nation of believers, they have risen up and they will not lie down till they have eaten of the prey and drunk the blood of the slain. In other words, they have have eaten of Christ, they have drunk of His blood. Now, why is He called a prey? Because remember, to be a prey means that you are under the judgment of God, you are to be torn by God. > > Now, God also uses that word prey in connection with believers. Look at [Hosea 6:1](Hosea%206.md#^1) - [2](Hosea%206.md#^2): > > *Come, and let us return unto the LORD: for he has torn, and he will heal us; he has smitten, and he will bind us up.* > > That word “torn” is again the identical Hebrew word as prey or meat in Proverbs 31:15. [Verse 2](Hosea%206.md#^2) continues: > > *After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.* > > How has God torn us? This is speaking about the resurrection, isn't it? After three days, “he will raise us up and we will live in his sight.” Well, remember the word tear or prey, to be ravened or devoured by a ravenous animal, has to do with judgment – in order for us to be raised up. Did we have to come under judgment? Indeed, we did. That is a fundamental rule of the Scriptures. The wages of sin is death and that death has got to be taken care of. > > Now, wonderfully, of course, we did not pay for our sins ourselves. We had a wonderful Substitute Who did it for us. And Who was that Substitute? The Lord Jesus. So that's why the Bible can speak of Him as the prey that has been torn, we drink of His blood. And He also speaks of us who have been torn because we are totally identified with Him in the fact that He endured the wrath of God for our sins. And because we were in Him, and He was our Substitute, He was acting as our stand-in, therefore, it is as if we have been torn. And after three days, we have risen again, we have gone through the wrath of God. And that again underscores the intimacy that exists between Christ and the believer, that we are one, we are one flesh, the very intimacy that we're seeing that exists between the bride and the Husband. They are one flesh, He is the head of the body, we are the body of Christ, it's always that oneness. So in the Bible, we find that there are verses where this word prey is speaking about believers. > > If you look at [Malachi 3:10](Malachi%203.md#^10), it says: > > *Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that [there shall] not [be room] enough [to receive it].* > > The word storehouse is the word for treasury. And the treasury is in the temple. Remember when Judas betrayed Jesus, and then he took the 30 pieces of silver and cast them into the treasury that was in the temple? > > Here the tithes are to be brought into the treasury that there may be meat in God’s house. Do you know what Hebrew word this word “meat” is? Again, it’s the word prey, that which was torn. We don't see that in our English translation, but it's exactly the same word, > > *Bring ye all the tithes into the storehouse, that there may be prey in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven....* > > What does this mean? Well, our tithes are the fruit of our labor. And what is the fruit of our labor for the Lord? Well, first of all, it's fruit that is seen in our lives. The fruit of the Spirit is love, joy, peace, self control, and all of these things. But what other fruit is there? What is it when when God said, Be fruitful and multiply and fill the earth? The fact that there would be progeny, that there would be seed coming forth. And how do we as Christians bring forth seed? How are we fruitful, as we live for Christ? By sharing the Gospel. When we share the Gospel, then our lives are fruitful, we're bringing forth fruit. And where do we bring that fruit? Well, God, of course, is doing all of this, we're just the vehicle. But nevertheless, we are an integral part of it. That fruit is brought into the temple, isn't it? And who is the temple of God? It is the body of believers. Those who have been saved, those who are the fruit of the fact that we have been sharing the Gospel, become an integral part of the heavenly temple. And what are these that are being brought into the temple? They are those who have been torn, those who were the prey, those who had been under the judgment of God. But now that judgment has been taken care of for them by Christ, and they have been brought into the temple as those who have been risen with Him, as we read in Hosea 6:1. > > So what is Malachi 3:10 really teaching? It's teaching us that this is what God expects of the believer. What God is emphasizing here is that we, as believers, should be active bringing the fruit of our lives into the temple, that all of these will be found in the temple, in the body of believers. Again, you see, as we go through the Scriptures, we find repeatedly that the focal point is always the same. Ye are my witnesses, you’ve got a task to do. And and we better listen very carefully. And that's why I'm so excited about Family Radio, because this is the whole modus operandi. It is the single-minded purpose of Family Radio. And that is that prey, or meat will be brought into the treasury of God, into the body, into the kingdom of God, into the temple of God. > > Looking at one more passage, Psalm 111:1-4 speaks of the greatness of God’s work or works: > > *Praise ye the LORD. I will praise the LORD with [my] whole heart, in the assembly of the upright, and [in] the congregation. The works of the LORD [are] great, sought out of all them that have pleasure therein. His work [is] honorable and glorious: and his righteousness endures for ever. He has made his wonderful works to be remembered: the LORD [is] gracious and full of compassion.* > > Then we read in [verse 5](Psalm%20111.md#^5): > > *He has given meat [prey, that which is torn] unto them that fear him: he will ever be mindful of his covenant.* > > Meat is again prey, and His covenant is His Gospel. And Who is the prey that has been given to them that fear him? The Lord Jesus Christ, the One who endured the wrath of God for our sins. And that is the same sense that we find here in Proverbs 31:15, that as the bride of Christ, this perfect bride which we are in Christ (we are covered with His perfect righteousness), we give prey to our household, “she gave prey or meat to her household.” That is, she brings Christ to her household. > > The Bible is marvelously cohesive. What is the first task of the Christian parent, that one who has become saved? To bring Christ to your household. What was the Jailer of Philippi told in [Acts 16:31](Acts%2016.md#^31): > > *And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.* > > The house isn't going to be automatically saved because you believe. But the fact is that God has declared, for example, in [Deuteronomy 6:6](Deuteronomy%206.md#^6) - [7](Deuteronomy%206.md#^7): > > *And these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.* > > We bring Christ to our household. And that's the nature of a true child of God. If you claim to be a child of God, and you're a Christian parent, and you’re bringing up your children to live like the world, you have them watch hours and hours of TV where you have no control because it's an easy babysitter, if you don't really know what kind of teachers are teaching your children, if you are not living Christ so that they can see Christ constantly in your life, then you better ask a serious question: Am I part of the bride of Christ? Because the characteristic, the nature of the bride of Christ is given right here, she gives us Christ, typified by the word prey or that which is torn. And the focal point is the One Who has paid for our sins, the One Who has endured judgment on our behalf. She brings this to her household. > > Let's go on the last phrase of Proverbs 31:15 ”and a portion to her maidens.” > > As we study these verses, we really can empathize with the translators as they sought to find the right translation. And I'm confident that a lot of times they just didn't know what to do, so they found a word or phrase that seemed to fit. “And a portion to her maidens” seems to identify with bringing meat to your household. But the fact is, the Hebrew word that is used here is only translated “portion” twice. It's translated more than 80 times as “statute,” as in statutes and laws and ordinances and commandments. So the real meaning of this verse is, “and the law to her maidens, the statutes of God to her maidens.” > > Now you can see how perfectly this fits in this setting. Once we have learned that the meat is Christ, Who became a prey, Who endured the wrath of God on our behalf, “She gives Christ to her household, and the law of God to her maidens.” That word maidens, incidentally, means young girls. Now, can young girls be the bride of Christ? Yes, anyone at all who is saved is the bride of Christ. And now we're talking about the household here, so to our children, too – can they become saved. Indeed, it might be a baby in the womb that becomes saved, or a year-old child. The moment there's conception, we have that responsibility to start bringing the law. > > Think about John the Baptist. There's clear evidence that he was saved when he was only six months from conception, three months from before he would be born. And he leaped for joy when he heard the greeting between his mother and Mary, who was going to be the mother of the Lord Jesus. It was the evidence of a born again, believer. That's why the Bible says he was filled with the Holy Spirit from his mother’s womb. How did he become saved? Could he accept Christ? No, he didn't accept Christ. That's not a condition for salvation. No way. If that were the case, John the Baptist could not have been saved. Where does faith come from? Faith cometh by hearing, and hearing by the Word of God. Did he hear what was going on on the outside? Yes, he heard. He had heard the Gospel just as he heard the greeting between his mother and Mary. > > Yesterday, I was discussing something and asked, “How long are we going to be the bride of Christ?” And a little three year old piped up, and said, “Forever.” Can a little three year old follow this kind of conversation? A lot better than you think. They may not catch everything, but when we're talking about the Word of God, don't downplay your children because God can take that word, even though we think it's kind of complicated. But that doesn't mean that somewhere along there there isn’t a seed that is planted, God uses His Word to bring faith. > > So we bring a statute to our maidens. That is, the moment we become the bride of Christ, we bring Christ, but we bring Christ to our household by bringing the law of God because faith comes by hearing and hearing by the Word of God. You see how beautifully that all ties together? In other words, the first responsibility of the parent who becomes saved is the prayer and hope that our children might become saved also. Although, as we've seen when we looked at verse 14, “She is like the merchant ships,” there is a vastly larger program that is also in view. ^prv31-15 <br> > [Proverbs 31:16](Proverbs%2031.md#^16) note > > When we read this, again we know it certainly has nothing to do with the human marriage relationship. You wives, when is the last time that you bought a field and planted a vineyard? Shame on you, you're not with it at all, you haven't obeyed the Bible at all. No, this isn’t speaking about our marriage, it's speaking about a far more glorious and wonderful marriage, the marriage of Christ with the body of believers. > > The word “consider” in “She considers a field” is a Hebrew word that has a focal point on purpose, there is a purpose in our heart to receive a field. And what is the field? Remember when we looked at Matthew 13, God defined the field as the world. And in one sense, the field is the world, although God occasionally uses the word field in a narrower sense of the kingdom of God. The outstanding place where this is found, for example, is in [Jeremiah 32:7](Jeremiah%2032.md#^7): > > *Behold, Hanameel the son of Shallum thine uncle shall come unto thee, saying, Buy thee my field that [is] in Anathoth: for the right of redemption [is] thine to buy [it].* > > The setting here is that Israel is about to go into captivity. And God instructs Jeremiah to buy a field and to put the deed of the field in a clay pot and hide it in that field. It was to serve as an evidence or as a proof that, after Israel was sent into Babylonian captivity, God would return them to the land and they would possess it again. And in that setting, that field, and the 17 shekels of silver that were paid for it, are a picture of the whole kingdom of God that He has promised to bring to pass. So in the narrower sense, the field that the bride of Christ considers with purpose to receive is the kingdom of God. In the broader sense, it is the world because, what does [Matthew 5:5](Matthew%205.md#^5) say about the believers right to the world? It says that the meek shall inherit the earth. > > You see, in the final sense, the kingdom of God is expanded to the whole earth, to the whole world. It will not be this present, sin-cursed earth. We inherit the new heaven and the new earth, and we are the inheritors of the earth in that sense. So when we become saved, we not only become inheritors of the kingdom of God, we become the inheritors of the earth. And this is the field that we receive when we become saved. Thus, the nature of the child of God is to look for the kingdom of God, to look for the inheritance of the (new) earth as it was promised to the believer. Now, we do not buy this sin-cursed world. This is not implying in any sense that we inherit all the sins of the world and that this is something that we are to aspire to. That would be a contrary idea, contrary entirely to everything the Bible teaches. > > So “she aspires to receive a field” – and on what basis does she receive it? This verse does not tell us. We have to look elsewhere in the Bible to find the basis on which we can receive the kingdom of God, or to be the inheritors of the earth. And we discover that it's entirely a gift of God. It is something that has been given to us because Christ has paid the full penalty for our sins. We saw this earlier when we looked at [verse 10](Proverbs%2031.md#^10), when it spoke about this virtuous woman, that her price was the blood of Christ that had to be paid in order that she might be the kingdom of God. > > Let’s look a moment at [Psalm 17:3](Psalm%2017.md#^3), where we see the same Hebrew word translated “purposed” which was translated “considers” here in Proverbs 31: > > *Thou hast proved mine heart; thou hast visited [me] in the night; thou hast tried me, [and] shalt find nothing; I am purposed [that] my mouth shall not transgress.* > > Or again, we might look at [Jeremiah 4:28](Jeremiah%204.md#^28): > > *For this shall the earth mourn, and the heavens above be black: because I have spoken [it], I have purposed [it], and will not repent, neither will I turn back from it.* > > In other words, it's a purpose with a single-minded desire that it will be fulfilled. So when we read Proverbs 31:16 where she considers the field, there is a purpose in our heart – she wants to be identified as greatly as possible with that field that represents the kingdom of God. That is the wholehearted desire of the child of God, that I want to be identified as much as possible with the kingdom of God. > > Going back to Proverbs 31:16, “She considers a field, and buys it…,” the word “buys” here is again an unfortunate translation. It is normally translated *receives*: “She considers a field, and *receives* it….” We can see why this was a problem for the translators, because the normal way that you're going to get a field, if you have eyes on it, is to buy it by paying a price. But that is not the word God used, He used the word receive. We might look at [Psalm 73:24](Psalm%2073.md#^24), where we read: > > *Thou shalt guide me with thy counsel, and afterward receive me [to] glory.* > > Same word received here, not *buy* me to glory but *receive* me to glory. Or again we might look at [Proverbs 1:1](Proverbs%201.md#^1), [2](Proverbs%201.md#^2), [3](Proverbs%201.md#^3): > > *The proverbs of Solomon the son of David, king of Israel; To know wisdom and instruction; to perceive the words of understanding; To receive the instruction of wisdom, justice, and judgment, and equity;* > > “...to receive the instruction of wisdom, justice and judgment, and equity.” The child of God is very, very concerned about receiving the kingdom of God. And how do we receive the kingdom of God? [John 1:12](John%201.md#^12) says: > > *But as many as received him, to them gave he power to become the sons of God, [even] to them that believe on his name:* > > This speaks about receiving salvation, which is really equivalent to receiving the kingdom of God. And then the next verse ([verse 13](John%201.md#^13)) tells us how we receive the kingdom of God: > > *Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.* > > It's not that we reach out to get it, it's because God gives it to us. So that is the nature of the believer that he or she receives the kingdom of God. And that's His purpose when we begin to cry out to God for mercy, “Oh, God, have mercy on me. I know I'm a sinner and I'm under the wrath of God.” Already there is evidence in our life, in all likelihood, that God is drawing us and that God is preparing us to receive the kingdom of God. > > Then, as a consequence of this, we get to the next phrase in Proverbs 31:16, “She considers a field and receives it.” That is, she (those who have become children of God as the bride of Christ) has purpose in her heart that she might become a total part of that kingdom. Consequently, as a matter of having become a part of that kingdom, we read in the last part of Proverbs 31:16, “with the fruit of her hands she plants a vineyard.” Remember, we saw that the idea of fruit in this setting has to do with multiplication, that there is seed that would come forth. Once we have entered the kingdom of God then we're going to be sharing the Gospel with others so that they, in turn, have received the kingdom of God. There will be multiplication. And God uses the figure here of planting a vineyard. > > It's very interesting that God uses the idea of planting elsewhere in connection with the matter of sending forth the Gospel. He also uses the figure of a vineyard in connection with those who are believers. If we look at 1 Corinthians 3:6-9, where God is speaking about sending forth the Gospel, or of those who have become believers, we read: > > *I [Paul] have planted, Apollos watered; but God gave the increase. So then neither is he that plants any thing, neither he that waters; but God that gives the increase. Now he that plants and he that waters are one: and every man shall receive his own reward according to his own labor. For we are laborers together with God: ye are God's husbandry, [ye are] God's building.* > > Husbandry is a word that means you're the farmer that God has employed to plant the vineyard, as another figure that God gives us. Remember, the sower went forth to sow, and the seed fell on various kinds of soil. Well, the sower is planting, broadcasting his seed out, so that that seed might take root in the hearts of those who have truly become saved. So that is the nature of the child of God again, that he wishes to be used of the Lord to sow the seed, the seed being the Word of God, so that it might find root in the hearts of those who are to become believers. So, not only does she (the woman in Proverbs 31:16) do this, but the fruit of her hands continues to do it – that is, as that seed multiplies and others become believers, they, in turn, will be planting the vineyard. > > Now, what do we read in the Bible about the body of believers being a vineyard? How about [John 15:5](John%2015.md#^5), where Jesus said, “I am the vine, and ye are the branches.” Now, if He is the vine and we are the branches, then we have a vineyard. It consists of a lot of plants where He is the vine and we are the branches, and again, we have that unity, we are one with God, we’re one flesh with him. > > Another passage that underscores this matter of the vineyard is [Isaiah 5:1](Isaiah%205.md#^1). Here God faults ancient Israel: > > *Now will I sing to my well-beloved a song of my beloved touching his vineyard. My well-beloved has a vineyard in a very fruitful hill:* > > In the Old Testament, that application was made to ancient Israel which God had particularly set aside to hear the Gospel. But it's an application that can be made to any body of believers. [Verse 2 of Isaiah 5](Isaiah%205.md#^2) says: > > *And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine…* > > Who were the planters? Those who share the Gospel, those who are faithful in bringing the Gospel to their own household and so on. Verse 2 continues: > > *...and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.* > > In this instance, it is a vineyard that has been planted but it’s like seed that fell on rocky soil, it did not produce good fruit but brought forth wild grapes. And woe unto us, if we are part of that vineyard and are not good fruit. If we're good fruit, it means that we are faithful to the Word of God. > > So we see that, again, in verse 16 of Proverbs 31, God is underscoring the chief role and task of the believer, which is to be a planter of a vineyard. First of all, to make sure that they themselves are part of the Kingdom of God, then also to have a concern for the enlargement of the kingdom of God. > > Have you ever thought about the Lord's Prayer? What is one of the first petitions that you ask in the Lord's Prayer? “Our Father, who art in heaven, hallowed be thy name,” then what? “Thy kingdom come, thy will be done on earth as it is in heaven.” We're praying, “Father, may Thy kingdom, the kingdom of the Lord Jesus Christ, be brought into reality. Thy will be done,” because that is God's will – Christ went to the cross in order to establish that kingdom, to make that kingdom become a reality. We should be praying that God's kingdom will be built, that the vineyard might be planted in our task as the bride of Christ, as we live out our lives carrying on the task of the perfect bride that we're reading about here as a child of God. We not only want to actively share the Gospel and marshal our resources that the Gospel might go forth, but a very integral part of our life is that we're also praying that this might be accomplished. That is the desire of our heart, that is the purpose, to use that word “consider (the field)”. That is the purpose – that we want to see that kingdom come to reality, not only in our own lives, but also in the whole world as God has purposed when He instructs us to pray, “Thy kingdom come, thy will be done on earth as it is in heaven.” That is, God's purpose in heaven is that this kingdom will come to reality, so we want to see it come to reality here on this earth. ^prv31-16 <br> > [Proverbs 31:17](Proverbs%2031.md#^17) note > > To gird ones loins is a figure used in the Bible where it speaks of a soldier girding on his sword, or the priest would gird on the linen clothes he had to wear when he was to offer sacrifices. It pertains particularly to the belt and the paraphernalia that goes around to cover his lower limbs so that he was ready to do service for God. And this is also where all of the armament was when a man went to war. > > Now, when we read in Proverbs 31:17, “She girds her loins with strength,” we wonder what is this strength? In [Exodus 15:2](Exodus%2015.md#^2), we read: > > *The LORD [is] my strength and song, and he is become my salvation: he [is] my God, and I will prepare him an habitation; my father's God, and I will exalt him.* > > The LORD is my Strength. When we tie this with Proverbs 31:17, where it says, “She girds her loins with strength,” what can we say? She girds her loins with the Lord. That is, the child of God finds that his or her strength is not in oneself, it's not something that we have to dredge up. It's not that we have to live by our wits, by our intellect or our wisdom. What is our Strength as we stand for the Truth of the Word of God? It is the Word of God, and the Word of God is identified with God Himself. The Lord is our Strength. And it's only because the Lord is our Strength that we can go out into the enemy land with the Gospel, where this world is totally at enmity with God, and we can do so without fear. > > That said, if you're ever talking to someone who is an unbeliever, and they ask you questions that you can't answer, don't try to guess. Your ego is not at stake. Don't ever get backed into a corner by trying to give an answer where you don't know what you're talking about because you haven't researched it in the Scriptures. We must find our strength in and from the Word of God and not in our own thinking. > > A few verses later in [Exodus 15:13](Exodus%2015.md#^13), we find another reference to the Lord as our Strength: > > *Thou in thy mercy hast led forth the people [which] thou hast redeemed: thou hast guided [them] in thy strength unto thy holy habitation.* > > Notice the focal point there, the purpose of the strength of the Lord is to redeem us and to bring us into His holy habitation. The whole purpose of the Gospel is salvation. > > Now let's look at [Psalm 18:30](Psalm%2018.md#^30), [31](Psalm%2018.md#^31), [32](Psalm%2018.md#^32), where we find the words girded and strength. Here the word strength is a different Hebrew word – although it carries exactly the same message. Starting in [verse 30](Psalm%2018.md#^30): > > *[As for] God, his way [is] perfect: the word of the LORD is tried: he [is] a buckler to all those that trust in him.* > > A buckler is a small shield. The Bible frequently uses the word shield, and sometimes it says, He is my shield and buckler. And the idea of a shield or a buckler has to do with warfare. Remember when we looked at the virtuous woman, we already saw the idea of warfare – men of valor, man of virtue – it has to do with warfare and bringing others to salvation. Before salvation, we're at war with God and slaves of Satan. But Christ has won the victory by defeating Satan, and we extend that defeat as more than conquerors in Christ, we go out and share the Gospel and so on. The whole idea is warfare. That's why we read in verse 30 of Psalm 18, “He is a buckler to all those that trust in Him.” Then we read in [verses 31](Psalm%2018.md#^31) - [32](Psalm%2018.md#^32): > > *For who [is] God save the LORD? or who [is] a rock save our God? [It is] God that girds me with strength, and makes my way perfect.* > > Same idea again, “God girds me with strength.” He girds us with strength so that we can get on with the task of sending the Gospel out. Notice verses 34-39 and the language of warfare, the shield of salvation, being girded with strength unto the battle and wounding and subduing the enemy: > > *He teaches my hands to war, so that a bow of steel is broken by mine arms. Thou hast also given me the shield of thy salvation: and thy right hand has holden me up, and thy gentleness has made me great. Thou hast enlarged my steps under me, that my feet did not slip. I have pursued mine enemies, and overtaken them: neither did I turn again till they were consumed. I have wounded them that they were not able to rise: they are fallen under my feet. For thou hast girded me with strength unto the battle: thou hast subdued under me those that rose up against me.* > > The first enemy is Satan, and he has been wounded by the work of Christ going to the cross so that he was given a death blow, so that his dominion could be plundered of those whom he had made captives. > > Let’s continue now in Proverbs 31:17, “...and strengthens her arms.” > > The word strengthens here is a different Hebrew word than the word strength in the first half of the verse. It is a word that frequently brings the idea of *courage*. It is found in [Joshua 1:6](Joshua%201.md#^6) - [7](Joshua%201.md#^7): > > *Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land, which I swore unto their fathers to give them. Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it [to] the right hand or [to] the left, that thou mayest prosper whithersoever thou goest.* > > The words courage and courageous here are translated from the same Hebrew word translated *strengthens* in Proverbs 31, verse 17. Now, why did God come to Joshua and exhort or encourage him to be strong and of good courage? Because he was given the task of fighting the enemy in order to possess the land. And that's exactly the task we are given, spiritually – the task of going out into an enemy world, as ambassadors of Christ, to bring in those who have been slaves in the house of Satan, to plunder his house. So God is coming to us in actuality, saying, “Be strong and of good courage.” > > So going back to Proverbs 31:17, “She girds her loins with strength,” that is, the bride of Christ, the body of believers, is strengthened by God Himself so that they can get on with the spiritual warfare. Then God strengthens our arms, that is, He gives us courage as we wield the Sword of the Spirit, the Word of God. Isn't it interesting that the Word of God is called the Sword of the Spirit? > > *And take the helmet of salvation, and the sword of the Spirit, which is the word of God:* ([Eph 6:17](Ephesians%206.md#^17)) > > *For the word of God [is] quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.* ([Heb 4:12](Hebrews%204.md#^12)) > > The sword is used for what? It is used for war, for fighting. And that's what we wield when we share the Gospel, it is the Word of God. Don't be surprised when you share the Gospel with someone, and they're an unbeliever, that they are very offended. Don't be surprised if they begin to make reviling remarks about you. One of the signs that you are really striking home is when they begin to attack your character. But the fact is that God says to be of good courage and don't take that offense. Don't be troubled by that, it’s par for the course. > > That's why the Bible says that when Jesus was reviled He reviled not again. And He was constantly reviled, He was constantly misunderstood, He was constantly slandered, because He, of course, was the perfect Preacher. When we witness, we're very imperfect in the way we do it. And sometimes we even need an admonition from an unbeliever, and if it applies, let it apply. But on the other hand, we don't want to lose courage, we want to remember that the offense of the Gospel is very great, it's going to create tension. That's why Jesus said in another place that He did not come to bring peace, but a Sword. As soon as one member of a family becomes saved, they become the enemy of the rest of the family. There's going to be division and contention and they will to begin to hear all kinds of ugly things from their family and friends. ^prv31-17 <br> > [Proverbs 31:18](Proverbs%2031.md#^18) note > > The word *perceive* here also carries the idea of *tasting*. She tastes that her merchandise is good. And what is the merchandise that is in view? This is from the very same Hebrew word that we found in Proverbs 31:14, where we read, “She is like the merchants’ ships.” And this carries the idea of gold and silver and precious stones and so on. And she perceives or tastes it, in other words, it really becomes a part of her. When we taste something, when we eat of something, it really becomes an integral part of our very being – in this case that her merchandise is good. > > *O taste and see that the LORD [is] good: blessed [is] the man [that] trusts in him.* ([Ps 34:8](Psalm%2034.md#^8)) > > *But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man.* ([Heb 2:9](Hebrews%202.md#^9)) > > So what is the merchandise that we’ve learned we are very concerned about as the bride of Christ? The idea of people who are becoming saved. The ships go out, that is, the church witnesses and brings back gold and silver, the merchandise from the world, which is those who are being saved. And that merchandise is good. > > When we look at the word good, remember Jesus told the rich young ruler, “There is none good but God” ([Mt 19:17](Matthew%2019.md#^17)). So how in the world can we say that this merchandise is good if there's none good but God? Don't we have a contradiction? The answer is no because what happens when we become a child of God? In God's sight are we as good as God? We aren’t of ourselves, but when God looks at us clothed with the robe of Christ's righteousness, He sees us as good as God Himself, because it is God's own righteousness that has clothed us. > > In the New Testament, Jesus commanded, “Be ye perfect as My Father in Heaven is perfect” ([Mt 5:48](Matthew%205.md#^48)). Is that just an idle admonition? Is that a challenge to us? “You keep working, you keep doing the will of God as hard as you can and keep your aspiration. At some point you'll be just as righteous as God Himself.” Is that what He has in mind? If we lived 1000 years so that we were able to find victory over this sin, and that sin, and the other sin, if we just keep going and praying for help to become more faithful to do the will of God – would we finally become as righteous as God Himself in our in our actions apart from the blood of Christ? Would He see something there that’s practically as righteous as God Himself? The answer is no. The only way that God can say that we are perfect, the only way that He can say we are good, is when we have been robed with Christ's righteousness so that God looks at us as being equal to the righteousness of Christ. > > And that's why this verse can say, “She perceives, she tastes” – as this becomes an integral part of her being, as she shares the Gospel and a loved one comes to know the Lord, she perceives, it becomes a part of her life that indeed this is someone who has been clothed with Christ's righteousness, that is, that her mechandise is good. And that is the joy of the child of God. > > Now notice the next phrase, “her candle goes not out by night.” What do we immediately think about here? Remember, we have to see or understand the Gospel here because if we try to examine this from any other vantage point it wouldn't make any sense at all. Why burn the candle all through the night? If that implies that your wife is supposed to be working all through the night, and then plant a vinyard all through the day and later on, she's going to be working with her spindle the rest of the hours, it wouldn't take many days and you'd have a dead wife on your hands, right? But these are statements of fact. These are not just hypothetical suggestions, “Wouldn't it be nice if your wife worked so hard that our candle never went out at night?” No, this is talking about the nature of the body of believers who are the bride of Christ, and it applies to you each one of us who is a child of God. > > Now, this figure of the candle burning continually comes from [Leviticus 24:1](Leviticus%2024.md#^1) - [2](Leviticus%2024.md#^2): > > *And the LORD spoke unto Moses, saying, Command the children of Israel, that they bring unto thee pure oil olive beaten for the light, to cause the lamps to burn continually.* > > Continually means perpetually, forever. In the temple, there were lamps that were lit and they never went out. The priests’ duty was to make sure there was always oil in those lamps so that they would never go out. What was the significance of those lamps? The light represents the Gospel, Christ Himself, He is the Light of the world. And anytime you read about light in the Bible, immediately you think about Christ Who takes people out of the stygian blackness of sin, the night of being under the wrath of God and enslaved to Satan, and brought into the glorious reality of the Kingdom of God. > > Now, what was the Old Testament temple a picture of? It was a picture of Christ Himself. Remember, He said, Destroy this temple and in three days I'll rebuild it. But we are also the spiritual temple of God ([1 Cor 3:16](1%20Corinthians%203.md#^16), [2 Cor 6:16](2%20Corinthians%206.md#^16)). And that light burns within the temple of God, Christ continues to be the Light of the world throughout eternity. > > Again, the believer continuously shares the Gospel light all through night. Why does it talk about night? Proverbs 31:18 says, “...her candle goes not out by night.” What is the essential spiritual characteristic of the world at any time in history, today or 100 years ago or 1000 years ago, at or anytime? It's in the darkness of night. That's why the Bible says in [Colossians 1:13](Colossians%201.md#^13) that we've been translated out of the dominion of darkness into the kingdom of His dear Son. That’s where we came from – the night, or the darkness. Before we were saved we were spiritually blind, in the total darkness of sin and enslaved to Satan. But the candle, which is the Word of God, which is Christ, Who is Personified by the Word of God, is that which we send out into the night of the world as the bride of Christ. It does not go out, it continues to do its work of bringing people into the kingdom of God. And that's why it says here that “her candle goes not out by night.” Of course, it also means that no matter how bad things get in our life, we still want to share it. > > Now, there is an implication elsewhere in the Bible that right at the end of time the candle will go out. In [Daniel 8:11](Daniel%208.md#^11) it says that the daily (or continual) sacrifice will be taken away. The word sacrifice there is italicized as it isn’t in the original Hebrew, and it could equally refer to the daily *candlestick*. Both point to the fact that the Gospel will be silenced as the Truth is cast down to the ground for a time. God also speaks of removing the candlestick of the 7 churches in Revelation 1 and 2, a reference to removing their commission to bring the Gospel if and as they fall away from Truth. But until then, the mandate is, “Go ye into all the world” preaching the Gospel as long as there’s an open door. ^prv31-18 <br> > [Proverbs 31:19](Proverbs%2031.md#^19) note > > This is a verse that we don't have a whole lot of information about because the word spindle is only found here in the entire Bible. We know that the words spindle and distaff, however, have to do with a spinning wheel. And a spinning wheel has to do with spinning or making thread, which, in turn, can be made into cloth. > > We get our connection here with the Gospel, as we compare Scripture with Scripture, from Exodus 35, where we find an account of the building of the tabernacle. The tabernacle was the beautiful place of worship that the Israelites built in the wilderness as they came out of Egypt and went into the land of Canaan, and that tabernacle prefigured the temple. The tabernacle, like the temple, prefigured the whole body of believers. Later in the New Testament, God uses clear language that we are the temple of God, we are building blocks in the temple of God. > > It's very interesting that when we read about the superintendent of the building of the tabernacle, Bezaleel, we read in [Exodus 31:1](Exodus%2031.md#^1), [2](Exodus%2031.md#^2), [3](Exodus%2031.md#^3) that he was filled with the Holy Spirit. That's a New Testament phrase that has everything to do with sending forth the Gospel. The Holy Spirit was poured out like a bucket of water, we are filled with that water which is the Gospel, in order that the spiritual deserts of the world might have that water brought to them and poured out on them. And then the lush vegetation, and the forests, would grow because the water is there. That's the figure that God uses to describe His whole plan of bringing the Gospel to the world. But in the midst of this, He speaks of Bezaleel being filled with the Holy Spirit. And just as we are filled with the Holy Spirit – that is, just as we have become qualified and are mandated to bring the Gospel – so Bezaleel was mandated and qualified to build the tabernacle, that tabernacle being a picture of building the church or building the kingdom of God throughout the New Testament era. > > In connection with the building of the tabernacle, we read in [Exodus 35:25](Exodus%2035.md#^25) - [26](Exodus%2035.md#^26) that all of the women had a real task: > > *And all the women that were wise hearted did spin with their hands, and brought that which they had spun, [both] of blue, and of purple, [and] of scarlet, and of fine linen. And all the women whose heart stirred them up in wisdom spun goats' [hair].* > > “All the women that were were wise-hearted” – To be wise-hearted identifies with the Lord Jesus Christ, Who is made unto us Wisdom. So these women are a picture of those who have the Gospel within them and are identified with the Lord Jesus Christ. You see how God intertwines the task they had to do with the character of these women, that they were wise. In New Testament language, who is truly wise, who has found wisdom? The one who has become a child of God, the one who has become identified with the personification of Wisdom, the Lord Jesus Christ. And as these women turned their spinning wheels in order to make beautiful tapestries of blue and purple and scarlet and so on, they were assisting in the building of the tabernacle, just like the men were active: > > *Every one that did offer an offering of silver and brass brought the LORD'S offering: and every man, with whom was found shittim wood for any work of the service, brought [it].* ([Ex 35:24](Exodus%2035.md#^24)) > > The carvings and so on, were done by the men, and the women did the spinning. > > Going back now to Proverbs 31, “She lays her hands to the spindle, and her hands hold the distaff,” what in the world could that be talking about then? A woman who is spinning in order to make beautiful cloth. For what purpose? The biblical purpose, as we saw in Exodus 35, is to build the tabernacle. What is the task of the body of believers, of the bride of Christ? What is our task? To build the temple of God, to get the Gospel out so that that temple can be finished, because the body of believers, the kingdom of God, is also called the Temple of God. > > So again, we see that this verse identifies with the other things we've been reading about. God is bringing this home again and again with the same task. We are strangers and pilgrims here, all of us are, we're just a-passing through. But we are here as ambassadors of the Lord Jesus Christ. We're not here on our own behalf. We're not here to do our own thing. We're not here to embellish our own wherewithal. We're not here to find out how much of this life we can find that’s pleasing to us. We are strangers and pilgrims here with one task, and that is to be Christ's ambassador to get that Gospel out into the world as best as possible. And like these women who were spinning and devoting their energy in order that the tabernacle might be super-beautiful, so we spend our time praying for the Gospel as it goes out – sharing our time, sharing our talents, sharing of our wherewithal – in order that the Gospel can be enriched, with more and more people hearing the Gospel, so that they might also become part of that beautiful tabernacle, that beautiful temple, which is the whole body of believers. ^prv31-19 <br> > [Proverbs 31:20](Proverbs%2031.md#^20) note > > Who in the world are the poor and the needy? What do we read in the New Testament? Blessed are the poor (in spirit) ([Mt 5:3](Matthew%205.md#^3)). > > Let's go back to [Psalm 72:12](Psalm%2072.md#^12), [13](Psalm%2072.md#^13), [14](Psalm%2072.md#^14). That will give us a cross reference that will help us with this very quickly. > > *For he shall deliver the needy when he cries; the poor also, and [him] that has no helper. He shall spare the poor and needy, and shall save the souls of the needy. He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight.* > > Immediately, when we see, “he shall deliver,” who do you think God is speaking about? Obviously, the Lord Jesus Christ. He is always the One who comes to save, He is the Savior, the Deliverer. And here we see how God defines the needy – “the poor also, and him that hath no helper.” And the moment we see language like saving and redeeming, as we do here, there's no question at all what God is speaking about. It is getting right to the very heart of the Gospel. > > Now, “the poor has no helper.” Who is going to save those who are spiritually impoverished, those who have no answer in themselves as to how to get right with God, who have no ability to get back to God? Look around the whole world. Is there anyone who can get someone reconciled with God by their efforts? There is no-one except God Himself in the Person of the Lord Jesus Christ, He will save the poor, the spiritually impoverished who recognize their spiritual bankruptcy, as they cry. > > Now notice this in verse 12, “...he shall deliver the needy when he cries.” How do we come to God? “Oh, God, have mercy on me, have mercy on me, have mercy on me. I beseech of thee, I beg of thee, I plead with thee to have mercy on me. I have no helper. Oh, God, have mercy on me.” And what is the promise? Per Psalm 72, He delivers, He spares the poor and needy, He will save and redeem their souls from deceit and violence. > > What kind of deceit are we under when we are spiritually poor and needy? The terrible lie of Satan, the father of lies, and the terrible blindness of our own sin. We are self-deceived, we’re deceived by our sin, we are deceived by Satan and this is what we’re delivered from. What violence are we delivered from when we become saved? Ultimately, it is the violence of eternal death where we are going to be torn asunder, we are going to be the prey. And also, of course, the violence that our sin brings into our lives in a lesser degree. But all of this is taken care of when we have put our trust in the Lord Jesus. > > So going back to Proverbs 31:20, “She stretches out her hand to the poor; yea, she reaches forth her hands to the needy.” What is God telling us is the task of the bride of Christ here in verse 20? She's stretching out her hand – remember her hand, spiritually speaking, has to do with her will. It is her desire, it is the desire of the body of believers that there might be deliverance for the poor and needy, and we stretch out our hand to them. That is, we share the Gospel with them because that is the antidote, that is the way deliverance can come. > > As we patiently compare Scripture with Scripture, God is just pounding away the fact that, if you're a child of God, you've got one task in life as you serve as an ambassador of Christ. And that is to get that Gospel out, you are saved to serve. And in your service, it isn't that you just live in your small corner and try to be a nice, decent moral person. Rather, in your small corner, you are praying, you are utilizing every fiber of your being possible and thinking about how you can share the Gospel with someone else, to reach the poor and the needy everywhere who are in need of salvation. ^prv31-20 <br> > [Proverbs 31:21](Proverbs%2031.md#^21) note > > If you dress in scarlet, or red, don't worry about the cold anymore. That's what this verse is saying, isn't it? There's something magical about the color red. It just makes you warm because it's a warm color. Is that really so? Is that what this is teaching? Of course not. We have to develop the verse a little bit. > > First of all, let’s look at the word snow which is a key word: “She is not afraid of the snow….” It's not an easy word to sort out, but there is a synthesis that begins to develop. Let's look at [Isaiah 1:18](Isaiah%201.md#^18): > > *Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.* > > Here God is equating snow with something that is very good, though our sins are as scarlet they shall be white as snow. The color white, of course, has to do with purity. And God is using the word snow in the sense that it is white, it is signifying something that is very pure. He identifies it also with the word wool, “though they be red like crimson, they shall be as wool.” Wool comes from what kind of animal? From sheep. And in the Bible, who do we think about when we think of a sheep? The Lord Jesus Christ, He was the Lamb slain for our sins. In other words, when we read the word wool, we immediately think of the Lord Jesus. So in the phrase, “...they shall be as wool,” there's an identification with Christ Himself. So we're seeing that the word snow is not only typified as something good because it's white or pure, but it also is something good because it is identified with Christ Himself. > > Another reference that may help us is Psalm 147, starting with [verses 13](Psalm%20147.md#^13), [14](Psalm%20147.md#^14), [15](Psalm%20147.md#^15): > > *For he has strengthened the bars of thy gates; he has blessed thy children within thee. He makes peace [in] thy borders, [and] fills thee with the finest of the wheat. He sends forth his commandment [upon] earth: his word runs very swiftly.* > > So far, what is this speaking about? The sending forth of the Word of God. Now, drop down to [verse 19](Psalm%20147.md#^19), which is only a couple of verses down: > > *He shows his word unto Jacob, his statutes and his judgments unto Israel.* > > So the setting of this passage is the sending forth of the Word of God, or the Gospel, into the world. And right in the heart of this, in between, he changes the tone apparently altogether, in [verses 16](Psalm%20147.md#^16), [17](Psalm%20147.md#^17), [18](Psalm%20147.md#^18): > > *He gives snow like wool: he scatters the hoarfrost like ashes. He casts forth his ice like morsels: who can stand before his cold? He sends out his word, and melts them: he causes his wind to blow, [and] the waters flow.* > > Now, why would God mix things that happen in the created world with the sending forth of the Gospel? And immediately we sense that God has done the same thing He did when announcing through John the Baptist, “Behold the Lamb of God, that takes away the sin of the world" ([Jn 1:29](John%201.md#^29)). There's a mixture of allegorical, parabolic statement with the reality of what the Gospel is. The reality of the Gospel here in Psalm 147 is that He sends forth the Word into the world. The hidden statement is in verses 16-18 where He speaks about snow, and wool, and hoarfrost, and ashes, and ice, and morsels, and cold, and melting and so on. But these all have to relate to the same thing. Except now we must compare Scripture with Scripture to try to find out how they relate, to see how God is continuing to speak about the Gospel. > > The first phrase is the easiest one because we've already done some preparation: “He gives snow like wool.” The word *wool* is already a key statement. It's identified with Christ Who is the *Lamb* of God. We've already seen that *snow* has to do with something very good, it's very pure and identifies with the Lamb of God: He gives snow like wool. > > We won't take the time now to examine the rest of these verses in Psalm 147, as we need to move forward in Proverbs 31. But in your own private study, when you look at the word hoarfrost, you'll find that the root word from which hoarfrost is derived is the word for *atonement*. And the hoarfrost is the frost that's on the ground in the morning, when it's frozen in the night and it covers the ground. The picture here is that the atonement is covering the ground, it is made available in the world. So you can see that the Gospel is indeed hidden within these phrases as well. But we're not going to develop all of that here, we are going to stop with “He gives snow like wool.” > > As we continue to look at the word snow, we find that it, like the word *water*, refers to the Gospel. Another verse that relates is [Proverbs 25:13](Proverbs%2025.md#^13): > > *As the cold of snow in the time of harvest, [so is] a faithful messenger to them that send him: for he refreshes the soul of his masters.* > > Is there a refreshing in the Gospel like the cold of water in the heat of the harvest time? Remember the Bible says in the context of sending forth the Gospel that the fields are white already to harvest ([Jn 4:35](John%204.md#^35)). The cold of the snow, the Gospel, is what refreshes us as we are busy harvesting the fields that are white to harvest, as we bring in those who are to become saved. It is equated to a faithful messenger to them that send him. > > So let's go back to Proverbs 31:20: “She is not afraid of the snow for her household...” Let's paraphrase this so that we make a little progress, “She is not afraid of the Gospel for her household.” Why would God say that? A key verse that identifies with this is found in Genesis 3. When Adam and Eve sinned, what is the thing that they did? They were afraid and hid themselves. We read in [Genesis 3:9](Genesis%203.md#^9) - [10](Genesis%203.md#^10): > > *And the LORD God called unto Adam, and said unto him, Where [art] thou? And he said, I heard thy voice in the garden, and I was afraid, because I [was] naked; and I hid myself.* > > Adam here is ultimately speaking for a whole world that is now lost in sin. Deep in the hearts of mankind, there is stark terror of God because, by nature, mankind knows that they stand exposed before the God of heaven and earth in all of their sins. And they know this intuitively even though they will not admit it, even though they try to cover it up with the pursuit of pleasure or saying that they're an atheist or whatever. They know deep in their hearts that they're in terrible trouble with God. And that's one of the reasons that, when you try to share the Gospel with someone whom God is not drawing, they will try desperately not to listen to you. They might politely nod their head while every word is going in one ear and just as fast out the other ear, and they will not want any penetration in their heart. They don't want to hear you and they may shut you up: “Look, don't don't talk to me about that, I'm satisfied where I am.” > > Many a person has been on the deathbed while someone has tried to share the Gospel with them, right when they're just seconds or moments before eternity. And yet, in the hardness of their heart and in their deep fear, they say, “Leave me alone, let me die in peace. Don't bother me.” Because deep in the heart of the human race there is that fear. And we see this come to crystallization on the last day, as we read in Revelation 6, when Christ comes as the lightning shines from east to west – all the tribes will mourn, they will be weeping, they will be in stark terror. And as it says in Revelation 6 that the captains and the chief men and the slaves and every man who was unsaved, of course, will be crying out to the rocks to fall on them and the hills to hide them because the great Day of the Wrath of the Lamb has come ([Rev 6:15](Revelation%206.md#^15), [16](Revelation%206.md#^16), [17](Revelation%206.md#^17)). That is the nature of the heart of man. > > But when we become saved, when we are the bride of Christ, then we are not afraid of the snow. That is, we're not afraid of the Gospel. You see, an integral part of the Gospel is that God is a God of wrath. If you are just saying, “God loves you, He's a God of love,” and that's all the people hear, you're not bringing the Gospel, you're bringing your own kind of a gospel. If we're really going to bring the Gospel, we have to say, “Yes, God is a God of wrath. And God is going to destroy sinners forevermore, they are subject to damnation. But He's also a God of love. There is a way that you can know the love of God in a most brilliant and wonderful way. And we're not deserving of that at all. But anyone who trusts in the Lord Jesus, anyone who hangs his life on the Lord Jesus can know the love of God.” And when we've come to know the love of God, we're not afraid of God as Judge anymore. Oh, we still have trembling in our soul because we realize it's only by the sovereign mercy of God that He has opened our spiritual eyes so that we have come to this Truth. How terrible it would have been if He had passed us by. And we don't deserve this, we don't know why He has opened our eyes. But He has, and now we don't have to fear any longer, even though it still shakes us up when we think about how close we were to eternal damnation. That's what God is saying here, “She is not afraid of the Gospel for her household.” > > The word household here is pointing to the household of believers. The household that we enter into finally is the house of God, who is Christ Himself. All those who are true believers are citizens of that household. > > Now we come to the next statement in Proverbs 31:21, “...for all her household [are] clothed with scarlet.” > > Remember when we looked at [Isaiah 1:18](Isaiah%201.md#^18), we saw the word scarlet there as well: > > *Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.* > > God is looking at us from the vantage point of being unsaved and declaring how He will save His people. God is saying here, “When I look at you, I see someone who is guilty. You're bloody, the blood of murder is on your hands.” Remember [Romans 3:15](Romans%203.md#^15) where God says that all mankind by nature have feet that are swift to shed blood. And God uses this language because, by nature, we hate our neighbor. And the Bible says that if you hate someone you're already guilty of murder. We do not love our neighbor the way God ordained that we are to love our neighbor. So we stand as those who have blood on our hands, as those who are bloody before God. But God promises in Isaiah 1:18, “Though your sins are as scarlet ... though they be red like crimson ... they shall be as white as snow, they shall be as wool.” How did He change our color so that we are no longer guilty of blood, we no longer stand guilty before God? It’s because Christ has taken upon Himself our sins. He became as scarlet, He became red as crimson in our place. > > God gives us a picture of this beginning in [Isaiah 63:1](Isaiah%2063.md#^1): > > *Who [is] this that comes from Edom, with dyed garments from Bozrah? this [that is] glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save.* > > This is talking about Christ. Then the question is asked in [verse 2](Isaiah%2063.md#^2): > > *Wherefore [art thou] red in thine apparel, and thy garments like him that treads in the winefat?* > > Then comes the answer in [verses 3](Isaiah%2063.md#^3) - [4](Isaiah%2063.md#^4), talking about Jesus as the Savior: > > *I have trodden the winepress alone; and of the people [there was] none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance [is] in mine heart, and the year of my redeemed is come.* > > In other words, it is Christ Himself Who has the blood of sin upon Him because He has endured the wrath of God on behalf of His people. > > [2 Corinthians 5:21](2%20Corinthians%205.md#^21) gives us the connection where we've gone from scarlet to white as snow because Christ has taken upon Himself our sins. The blood now is all on Christ, it has been transferred to him: > > *For he has made him [to be] sin for us, who knew no sin; that we might be made the righteousness of God in him.* > > In other words, the transfer has been made to Christ, and now we become like Christ, so that it is as if we are clothed in scarlet, we have been covered – but now it's that we've been covered with the blood of Christ. And that's why we're not afraid of the Gospel because we have been covered by Christ's blood. He has become sin for us, He is the One Whose garments became red in order to take the sin that we should have been punished with. And now we are clothed with His righteousness, we are covered by His blood. We have to find our answer to the second half of Proverbs 31:21 along that line when we read; “...for all her household [are] clothed with scarlet.” If we are truly saved, to be clothed in scarlet really means that we are under the blood of Christ, our sins have been covered by the blood of Christ, we are clothed with Christ's righteousness and therefore we no longer fear the Gospel. We rejoice in the Gospel because we see it as the Gospel of salvation. ^prv31-21 <br> > [Proverbs 31:22](Proverbs%2031.md#^22) note > > The phrase “coverings of tapestry” is one word in the Hebrew language. And it really means *coverlet*, the kind of thing that you put on your bed, similar to a bedspread. When we search the Bible for clues as to what this means, “makes herself coverlets,” it's curious and very significant that we only find one other place in the Bible where this particular Hebrew word is used. > > Let’s look at Proverbs 7. We have to understand what's going on there in order to understand what God is telling us here in Proverbs 31:22 as He speaks about the bride of Christ making coverlets. In Proverbs 7, we find the ugly story of a young man who is going into a harlot. The whole setting is a huge warning: “Watch out, don't get engaged in any kind of fornication, in any kind of harlotry.” But the harlotry that God has in view is particularly of a spiritual nature, the kind of harlotry that we would find when someone goes after a false gospel. And we're going to see how this harlot mimics the true Gospel. Of course, that is the nature of a particularly deceptive false gospel – it's the kind where the true Gospel is mimicked. That's why we have the warning in [Matthew 24:24](Matthew%2024.md#^24): > > *For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if [it were] possible, they shall deceive the very elect.* > > That is, these false christs and false prophets come with a gospel that is so close to the true Gospel that even the true believers would be deceived if that were possible. > > So let's read this story beginning in Proverbs 7:6-12 for a moment: > > *For at the window of my house I looked through my casement, And beheld among the simple ones, I discerned among the youths, a young man void of understanding [an empty head], Passing through the street near her corner; and he went the way to her house, In the twilight, in the evening, in the black and dark night: And, behold, there met him a woman [with] the attire of an harlot, and subtil [deceptive, crafty] of heart. (She [is] loud and stubborn; her feet abide not in her house: Now [is she] without, now in the streets, and lies in wait at every corner.)* > > Nowadays, we can really understand this picture. You go down into our cities and you see the harlot standing on the corner, flashing their wares at those who come by. [Verses 13](Proverbs%207.md#^13) - [14](Proverbs%207.md#^14): > > *So she caught him, and kissed him, [and] with an impudent face said unto him, [I have] peace offerings with me; this day have I paid my vows.* > > You see how she's coming off how holy she is? “I have peace offerings.” Christ is the true peace Offering, but now here she comes, mimicking, counterfeiting what the true Gospel really is. [Verse 15](Proverbs%207.md#^15): > > *Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee.* > > She’s saying, “You're special to me.” Many a false gospel that comes after you uses exactly that tactic. They come looking like the true Gospel, and you're so important to them, they want you to be involved with them. They say, “I love you, I love you,” again and again. Now in [verse 16](Proverbs%207.md#^16), we read: > > *I have decked my bed with coverings of tapestry, with carved [works], with fine linen of Egypt.* > > “Coverings of tapestry” is exactly the same word we found in Proverbs 31:22 – coverlets. “I have decked my bed with coverlets, with carvings, with fine linen of Egypt.” Later on in Proverbs 31 we'll see that fine linen has to do with the righteousness of the believers. But here we see that this woman is a fake. She's a counterfeit because her fine linen comes from Egypt, and Egypt is a picture of being in bondage to sin. It's not fine linen from Zion. It is not fine linen that comes from God Who is our Righteousness. It's fine linen from the cesspool of sin – but the coverlets look just like those that have to do with the child of God that we see in Proverbs 31. [Verse 17](Proverbs%207.md#^17) continues: > > *I have perfumed my bed with myrrh, aloes, and cinnamon.* > > If you look at [Exodus 30:23](Exodus%2030.md#^23), you'll find that myrrh and cinnamon have to do with a gorgeous perfume that was to be mixed together with a couple of other spices. And it was only to be used for perfuming the tabernacle, it would be poured on the tabernacle and on the altar, and it's a picture of the Holy Spirit that is poured out on all who are believers. It's no wonder that with false gospels you’ll hear an over-emphasis on the Holy Spirit – the Holy Spirit this and the Holy Spirit that – because these false gospels have perfumed their bed with cinnamon and myrrh and aloes, the very perfume that should only be used in the true Gospel that represents the Holy Spirit. In [Psalm 45:8](Psalm%2045.md#^8), we find that aloes have to do with the oil of gladness, it's again the oil that identifies with the joy and the wonder of being a child of God. But now it is being used by this harlot. She has perfumed her bed that has a coverlet, apparently identical to that which the child of God has, as we read about in Proverbs 31. [Verse 18 of Proverbs 7](Proverbs%207.md#^18) goes on: > > *Come, let us take our fill of love until the morning: let us solace ourselves with loves.* > > Then in [verse 19](Proverbs%207.md#^19) we find again the warning: > > *For the goodman [is] not at home, he is gone a long journey:* > > In these false gospels, what are they telling you? “Come on now, don't believe for a moment that you just trust God and wait for Christ to return, wait for something glorious to happen on the last day. You can have your joy, you can have your wonder, you can have all of your happiness *right now* as the Holy Spirit fills you, and you'll have this wonderful *experience*: You're going to fall over backwards, you're going to speak in tongues, you're going to do this, you're going to do that. Let's have the full expression of our love right now.” > > The Good Man is in heaven, that's the Lord Jesus Christ. And we are to patiently wait. We are to live as wives, as believers who are altogether faithful. We are to wait for the consummation of our love affair til the last day when we receive our resurrected bodies, and then we'll have the completion of our love. > > So you see now what the setting is of the coverlets, or the coverings of tapestry. It has to do with a bed of love, where love is going to be made. But in Proverbs 7 it is an entirely adulterous or fornicating love. It is something that is totally obnoxious to God. But it is taken from or it mimics what true love ought to be. > > Incidentally, what about the matter of physical adultery? What about the matter of any kind of besetting sin? It ought not be found in the life of the believer. If you're struggling with a besetting sin, if you're struggling with anything at all that is not pure and noble, turn away from it! The solution is repentance, quit feeling sorry for yourself. Read Proverbs 7 because it is a picture of anyone who goes after another gospel or who is in rebellion against God. Any kind of sin, ultimately, is spiritual harlotry and you must turn away from it altogether. You don't want to get snared by this. > > Now let's return to Proverbs 31:22 so we can look at something more happy: “She makes herself coverlets.” In other words, this child of God who loves the Lord is concerned about her love between herself and her Husband. They're not coverlets for a bed of prostitution, of spiritual adultery, here as in Proverbs 7. It is a bed where she is patiently waiting for the return of the Good Man, that He will come. Her heart is pounding with love for her Husband Who is the Lord Jesus Christ. There is an ongoing desire, day by day, to be faithful, even though we can't see our blessed Savior right at this moment, and we won't see Him until the time of the last day when He comes on the clouds of glory. Nevertheless, we are filled with that love for Him. This is the sense we have to derive when we read “She makes herself coverlets.” > > Later on in [verse 24](Proverbs%2031.md#^24) we're going to see that “She makes fine linen.” If we did not have the whole Bible, what is the impression we would get as she makes herself coverlets and fine linen? It’s as if the body of believers are carving out what salvation is, that is, that we are working out our own salvation plan according to our desires. But the fact is, this does relate to [Philippians 2:12](Philippians%202.md#^12) where it says, “Work out your own salvation with fear and trembling.” In other words, God saves us, we are His child, we are His bride, we are part of the Kingdom of God. And God has assigned work to us to be obedient to Him, to work out the program of salvation that He has provided for us as we serve Him. All the grace comes from God, we can't manufacture grace in our lives, that comes from God. But the product of that grace is that there will be an ongoing, intense obedience to do the will of God, there will be an intense desire to be faithful in our love to God. So when we see this language, “She makes,” it isn't as if we are now going independent from God. It is simply that we have been assigned our task because God has made provision for everything. And now we are to work this out in our lives and that's why God gives us His Word, so that we have a guide for our lives. When God says, for example, to crucify the flesh and its desires, or to send the Gospel out – our activity in that is making coverlets, we are working out the salvation plan which God has provided. > > Let's go on in Proverbs 31:22: “...her clothing [is] silk and purple.” The word *silk* is a poor translation here. The word that is used here is translated repeatedly in the Bible as *fine linen*, “her clothing is fine linen and purple.” We have an easy solution for the term fine linen because in [Revelation 19:7](Revelation%2019.md#^7) - [8](Revelation%2019.md#^8), God defines what fine linen has to do with. God is speaking here, incidentally, about the marriage of the Lamb. [Verse 7](Revelation%2019.md#^7) reads: > > *Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his wife has made herself ready.* > > This is very pertinent in light of what we've been reading in Proverbs 31 about this bride, this perfect wife. And now in Revelation 19 it speaks about the end of the world when the marriage takes place, when we receive our resurrected bodies and our salvation is completed in every sense of the word. Therefore, God uses the language of a marriage feast where forevermore we will be one with Christ in perfect harmony. Never again will there be this old body here trying to drag us away or to cause temptation or mess things up. It will be an absolutely perfect marriage, the kind that all of us would aspire to in this life and in our physical marriage: “Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and His wife has made herself ready.” [Verse 8](Revelation%2019.md#^8) continues: > > *And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.* > > The fine linen is the righteousness of the saints. Did this righteousness come from something that we earned or something that we did? Or is this the righteousness that comes as a consequence that God has saved us? That righteousness is already in view here in Proverbs 31, as we live out our life today, because He has given us our resurrected soul in which we never want to sin again. So, therefore, there is a righteousness that is found in the life of the believer which is never found in the life of the unbeliever. And when we are ready for the consummation, when we're at the last day and we have also received our glorified spiritual bodies in which we will never sin again, then that righteousness will be total in our life. In the meanwhile, as we're waiting for that perfect righteousness that is an integral part of our whole personality, of our whole being, we're clothed with the righteousness of the blood of Christ, with the robe of Christ's righteousness – so that even while we're waiting for the consummation, once we become saved, we already stand righteous before God. So God can say, “...her clothing is fine linen.” That is, as we await our Savior, as we are thinking about our bed of love, as we're thinking about our love affair with our Savior – there’s a righteousness in view which is a perfect righteousness because we are clothed in fine linen, we’re robed with the righteousness of Christ. > > Ok, looking at the last part of Proverbs 31:22: “her clothing [is] fine linen and purple.” In the Bible, purple is the color of two very important personages. One of these is that it is a *priestly* color. When you read about the tabernacle, when you read about the priestly garments, you find that they were blue and purple and scarlet. Purple is very greatly indicated. And when we are the bride of Christ, when we are clothed with *His* righteousness, we are priests before God, we have been given the role, the mandate, the place of being a priest. A priest intercedes for others, and we are in a world that's dying in sin. And every time we share the Gospel and pray for them we are acting out our priestly office of having a deep concern for their salvation. > > Purple is also identified in the Bible with the role of a *king*. Remember that's the color of robe they put on Jesus when they ridiculed him, saying, “Hail, King of the Jews!” ([Jn 19:2](John%2019.md#^2), [3](John%2019.md#^3)). And when we become saved, we also have a kingly office as we live out our lives. That kingly office has to do with reigning with Christ as we carry out His orders to plunder the house of Satan and to represent the Kingdom of God here on this earth. That is the nature of the child of God, we are clothed – not only with fine linen, which is the righteousness that has been imputed to us and has increasingly become an integral part of our life – but we're also clothed with the purple of the priesthood and the purple of the kingship. We are reigning with Him. Remember Christ, in [Ephesians 1:20](Ephesians%201.md#^20) - [21](Ephesians%201.md#^21), went up to Heaven and sat down at the right hand of God and was given authority over everything, not only in this age, but in the age to come. But then in [Ephesians 2:6](Ephesians%202.md#^6) it says we have been raised with Him and are seated with Him. That means we also have a kingly office. Of course, we’re dispatched instantaneously, as it were, to carry out our role as ambassadors of Christ. But we are kings as we live on this earth. And anytime you monkey around with sin in your life, you just think about it: Here I am, a king in the most wonderful nation this world will ever know, the Kingdom of the Lord Jesus Christ. I represent Him here. And is this the kind of life a king ought to live, that I would sully my royal garments with the messy, rotten sin of the world? No, we want to live as kings and be faithful representatives of God as we serve out our life as His king. ^prv31-22 <br> > [Proverbs 31:23](Proverbs%2031.md#^23) note > > Who is the husband that God has in view here? The Husband is the Lord Jesus Christ. He is known in the gates. > > This figure is dramatized for us in the account of David and Absalom. It was customary for the king to sit in the gates of the city, and there he would make judgment. People would come to him with their complaints, he would listen to both sides of the argument and then he would make judgment. So, Absalom, David’s son would see this going on. But it was his plan to steal the kingdom, so he came up with a plan. He would sit a little ways away so that, as these people came to get judgment from David, they would pass by him and he would listen to them. And he would say, “If only I were King, I would take your side, you are altogether correct,” to steal the hearts of the people of Israel in this way. But through this picture, we see that the king sat in the gate to make judgment. So Christ, as well as the believers who reign with Him, also sit in this role. > > Incidentally, we have a double reference here to the Lord Jesus Christ. Not only is He the Husband, but He is also the Gate into the holy city, the New Jerusalem. He is the Door, He is the Entrance into the Kingdom of God and we have to go through Him. And in the present day, as people hear the Gospel, either they're going to go in through the gates (or Christ) into the city or they will be denied entrance. Remember the Gospel is a two-edged sword. The Bible says that as we bring the Gospel, we are a savor of life unto life, or of death unto death. That is, anytime we present the Gospel there is judgment being made as well as salvation. Those who turn away from the Gospel come under the judgment of the Word of God, they are denied entrance into the kingdom of God. But those who break before the Word of God and cry out to God for mercy are those who are allowed to come in through the gates, they come in through Christ. Now, of course, God is doing all of this, but this is the kind of picture that God is painting. But as we bring the Gospel, we are like the elders seated with Christ in the gates. > > So we see in Proverbs 31:23 another aspect of the character of the bride of Christ – that there is a judging aspect. Anytime we share the Gospel there is the fact that we are the savor of life unto life and of death unto death ([2 Cor 2:15](2%20Corinthians%202.md#^15) - [16](2%20Corinthians%202.md#^16)), so that the Gospel judges men. And the decision is being made whether they will enter into the holy city, Jerusalem, or whether they are going to be cast out. > > Now remember we saw in verse 23 that "Her husband is known in the gates, when he *sits* among the elders of the land." And the word *sits* here is a figure that God uses to indicate that someone *reigns* and *judges*, such as on a judgment throne, because the judge rules over those whom he judges. And both in this life and at the end of the world we are *seated* with Christ, we are seated with Him in the heavenlies ([Eph 2:6](Ephesians%202.md#^6)). We've been dispatched on this earth to serve as His ambassadors and as we send out the Gospel, that Gospel stands in judgment over people as it is the savor of life unto life or death unto death. It is really the testing stone that every person faces as we share the Gospel with them. ^prv31-23 <br> > [Proverbs 31:24](Proverbs%2031.md#^24) note > > "She makes fine linen." -- In [verse 22](Proverbs%2031.md#^22) we read that her clothing is *silk.* But that is not a very good translation as the word translated silk is actually translated elsewhere in the Bible as *fine linen*. And we saw from [Revelation 19:8](Revelation%2019.md#^8) that the fine linen is the righteousness of the saints. It is the righteousness that is imputed to us by Christ, where *He* becomes our Righteousness. > > However, the word translated "fine linen" in verse 24 is a different word altogether. And it's only found in one other place in the Bible, in [Judges 14:10](Judges%2014.md#^10), [11](Judges%2014.md#^11), [12](Judges%2014.md#^12), [13](Judges%2014.md#^13). There, Samson had taken a heathen, Canaanitish wife, and there was a wedding feast that continued for seven days. And Samson put forth a riddle to the 30 friends of his wife that were there. And if, within the seven days, they could figure out the answer to the riddle, Samson would give them each a sheet and a change of garment. But if they could not solve the riddle in the seven days then they were to give Samson the sheets and changes of garments. > > Now the word *sheet* there is the same Hebrew word found here in verse 24 translated *fine linen.* And it means something that you can wrap yourself in like a cloak or a change of garment. > > Now this riddle that Samson put forth is a dramatic picture that identifies with the Gospel. On the way to this feast, Samson had killed a lion. [Judges 14:5](Judges%2014.md#^5), [6](Judges%2014.md#^6), [7](Judges%2014.md#^7) read: > > *Then went Samson down, and his father and his mother, to Timnath, and came to the vineyards of Timnath: and, behold, a young lion roared against him. And the Spirit of the LORD came mightily upon him, and he rent him as he would have rent a kid, and [he had] nothing in his hand: but he told not his father or his mother what he had done. And he went down, and talked with the woman; and she pleased Samson well.* > > Later on, he saw the carcass of the lion with a swarm of bees and honey in it. So he reached in and ate of that honey, as we see in [Judges 14:8](Judges%2014.md#^8) - [9](Judges%2014.md#^9): > > *And after a time he returned to take her, and he turned aside to see the carcass of the lion: and, behold, [there was] a swarm of bees and honey in the carcass of the lion. And he took thereof in his hands, and went on eating, and came to his father and mother, and he gave them, and they did eat: but he told not them that he had taken the honey out of the carcass of the lion.* > > So then when Samson came to the feast he put forth the riddle, saying in [Judges 14:14](Judges%2014.md#^14): > > *And he said unto them, Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not in three days expound the riddle.* > > When you solve the riddle you find that it has entirely to do with the Gospel, that out of Christ, who is the Lion of the tribe of Judah, and through His death do we eat of the sweet honey of the Gospel. > > Now the 30 companions harassed Samson's wife to tell them the riddle. We read in [Judges 14:17](Judges%2014.md#^17): > > *And she wept before him the seven days, while their feast lasted: and it came to pass on the seventh day, that he told her, because she lay sore upon him: and she told the riddle to the children of her people.* > > They then came back before the sun was down and said, Well, we know the answer to your riddle, as we read in [verse 18](Judges%2014.md#^18): > > *And the men of the city said unto him on the seventh day before the sun went down, What [is] sweeter than honey? and what [is] stronger than a lion? And he said unto them, If ye had not plowed with my heifer, ye had not found out my riddle.* > > Samson's response is a whole, beautiful story in itself that illustrates part of the Gospel, where his wife represents the Bride of Christ. Samson is a picture of Christ, and these 30 who wanted the answer to the riddle are a picture of those who desire to become saved. To understand the riddle has to do with understanding salvation where our spiritual eyes have been opened by God. And in this context Samson's wife pleaded incessantly with Samson to tell her the riddle because she has these friends that want to know it. And the fine linen are coverings or wrappings that point to the covering that we have in the Lord Jesus. We are covered by his blood. > > So this brings us back to Proverbs 31:24, "She makes fine linen," that is, "She makes sheets or wrappings." Now notice the setting here, "She makes fine linen *and sells it.*" If we only looked at this as a historical, literal principle (as most do, unfortunately, because they haven't learned the principle that the whole Bible is the Gospel), we'd have to say that this woman was a tremendous business person. She's making these articles, she's manufacturing them, she has a program of selling them and delivering girdles to the merchant, whoever that merchant is. So she's really a shrewd business woman. > > But God is not talking about anything like that at all. The focal point is not in any sense on a historical, literal interpretation. We have to find a spiritual dimension to this. But how do we understand *selling* in the context of the Gospel? Do we sell salvation? Do we sell that by which we can become saved, given that the sheets are a picture of the Gospel in which we must be wrapped, the blood of Christ in which we must be covered? > > In [Isaiah 55:1](Isaiah%2055.md#^1) - [2](Isaiah%2055.md#^2) we find in a very direct way that God indeed speaks about *buying* salvation, although it is without money and without price: > > *Ho, every one that thirsts, come ye to the waters, and he that has no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. Wherefore do ye spend money for [that which is] not bread? and your labor for [that which] satisfies not? hearken diligently unto me, and eat ye [that which is] good, and let your soul delight itself in fatness.* > > To tie this back with what we're reading in Proverbs 31, these sheets, these coverings of the righteousness of Christ that the bride of Christ is selling, this virtuous woman -- she is selling for no money and no price because the price has already been paid. Christ paid the full price so it is effectively a gift. And the next phrase in verse 24, "and delivers girdles unto the merchant," will underscore this because the word translated *delivers* is translated throughout the Bible as *gives.* So what she is selling is given without money and without price. God is simply using the language of merchandising in order to give us a picture of what His salvation program is. And it's so marvelous that we can have this eternal salvation without money and without price because of the Lord Jesus Christ. > > So let's look at the rest of the phrase in Proverbs 31, "and delivers girdles unto the merchant." > > What are these girdles? And why does it say *merchant* (singular) and not merchants? And who could this merchant be? With the merchant, we immediately think of [verse 14](Proverbs%2031.md#^14), "She is like the merchants' ships." And the same word was used in [verse 18](Proverbs%2031.md#^18), "She perceives that her merchandise is good...." But the word merchant that is used here in verse 24 is an entirely different word. It is actually a word that is normally translated *Canaanite*. And a Canaanite was, of course, an inhabitant of the land of Canaan. Occasionally the word Canaanite is translated in the Bible as merchant because the Canaanites were merchants, so this is the way that the King James translators have translated it here. > > Before we look at that further, let's determine what the girdle is. In the Bible we find that God uses the word *girdle* in connection with at least four major characteristics of salvation: strength, righteousness, faithfulness and truth. We already read in [verse 17](Proverbs%2031.md#^17), "She girds her loins with strength." To be girded, or to wear a girdle, is one and the same. And remember that we saw that the girding of this woman of valor, this virtuous woman, was because she had a task to do to assault the dominion of Satan, to free the captives as she plunders his house, as she serves as an ambassador of the Lord Jesus Christ. Remember she represents the Bride of Christ. And in that context we saw that her *strength* ("she girds her loins with strength") ultimately has to do with God Himself, that God is our strength. We don't go forth in our own strength. The sword that we carry, for example, is the sword of the Spirit. It's not our own sword, it's not by our own strength in any way. > > God embellishes this to some degree in [Isaiah 11:5](Isaiah%2011.md#^5), where God talks about the Lord Jesus Who is girded about with righteousness and faithfulness: > > *And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.* > > The girdle of strength is God Himself, He is the girdle of righteousness and faithfulness. And it's the righteousness that is available to all who trust in the Lord Jesus. It is the righteousness whereby our sins have been covered so that we've become the righteousness of Christ. And it's the girdle of faithfulness because God is faithful. It is all a gift of God, it is something that we buy without money and without price, it is all part of the salvation package. And as this bride of Christ in Proverbs 31 carries out her spiritual business of giving girdles to the merchant, what it is saying is that she is giving a Gospel that involves God himself and the *strength* that comes from Him. It is a Gospel that involves the *righteousness* of the Lord Jesus whereby we can have a covering for our sins. It involves *faithfulness*, that is, we will begin to trust in the Lord Jesus. So when we have received one of these girdles we have placed our confidence in Him and He has become number One, we hang our life on Him. > > Then in [Ephesians 6:14](Ephesians%206.md#^14) God relates some of the ideas from Proverbs 31 with the virtuous woman as she's girded with strength -- as it speaks about the child of God taking on the whole armor of God: > > *Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;* > > So we've got *strength*, which is God Himself. We have *righteousness*, which is Christ Himself because He is our Righteousness. We have *faithfulness* because of his faithfulness -- we have the faith to believe. And we have *Truth* which is personified by the Lord Jesus ([Jn 14:6](John%2014.md#^6)), Who is set forth in the whole Word of God because the whole Word of God is Truth. > > From this, our spiritual eyes have been opened to the lie that the world and all the deception of our own hearts has presented. We've come to the realization of what our real problem is with sin and what the solution is as it's all personified in the Lord Jesus. Aren't these beautiful girdles that are being given away by this virtuous woman? We might think of leather girdles that are studded with beautiful ornaments, and those of the world can revel in that kind of thing. But that's nothing, nothing at all. It doesn't even begin to stand in the same company whatsoever with the beautiful girdle with which we are clothed, which we are giving away to those who become saved. > > So how does the Canaanite fit in? Verse 24: "and delivers girdles unto the merchant (or unto the *Canaanite*)." We're giving away the Gospel to the Canaanite. In the Bible, God uses various nations to typify the world of unbelievers: Egypt, Ethiopia, the Moabites, the Amorites and the *Canaanites*. Remember when Israel came into the land after they had gone through the wilderness, what were they to do to the Canaanites? They were to utterly destroy them because God used that historical experience as a picture of the final judgement when all of the unsaved will be destroyed because of their of their wickedness. They represent those who are totally under the wrath of God. As a matter of fact, as we send forth the Gospel there are those who are left under the wrath of God. They're like Canaanites who never come to salvation. But included in this are those who do become saved. Remember the Gibeonites who became hewers of wood and drawers of water as they made peace with the Israelites in the land? That again was a beautiful figure of what we are when we when we become saved. Then there was Rahab the harlot who was spared in the destruction of Jericho -- a beautiful picture of salvation coming right in the midst of destruction. > > And so it is amongst the Canaanites. Now notice it's singular: "and delivers girdles unto the Canaanite." Ordinarily, does God save masses of people at once? Or does He typically save one by one? The business of salvation is a one-to-one relationship, while collectively we are the bride of Christ. Nevertheless, in a real, dramatic sense, individually we are the bride of Christ. There are many who believe or have been taught that because you are a member of this church or that family or the other clan, as long as you faithfully obey all the rules everything will be well with you, you can depend upon it that you will be in heaven. But that won't wash at all. The whole business of salvation is a one by one proposition. It is an individual transaction between you and the Lord. So God wants us to focus on this fact that this is a single individual, a single Canaanite at a time. We might consider the jailer at Philippi, Lydia, the Ethiopian eunuch, Saul of Tarsus (who became the apostle Paul), one by one. The only exception we find to this is the city of Nineveh that repented under the preaching of Jonah. But then we know even amongst those Ninevites, it was still a one by one transaction. > > So God is developing the picture here that amongst the Canaanites, amongst those of the world who are the enemies of the Gospel, there is a vast company that will become saved. But we cannot depend on anyone else getting us saved by virtue of our association with them, it is one by one, here one and there another. > > So here in Proverbs 31, God is speaking of the bride of Christ who has a thriving business going. We make coverings and we deliver (give) girdles to the Canaanite in sending forth the Gospel. And if we're truly a believer, we continue in this business until the Lord returns or our work is done. We do not retire from this to live for ourselves. We must continue to be faithful as long as God gives us strength, we continue to give girdles to the merchant. ^prv31-24 <br> > [Proverbs 31:25](Proverbs%2031.md#^25) note > > Unfortunately, this verse was skipped as the study was short on time. ^prv31-25 <br> > [Proverbs 31:26](Proverbs%2031.md#^26) note > > What is the wisdom that the Bible speaks about? The Wisdom Who is the Lord Jesus Christ ([1 Cor 1:30](1%20Corinthians%201.md#^30)). The word *wisdom* in the Bible finally finds its ultimate solution, its true Personification in the Lord Jesus Christ Who is the Word of God. So when it says she opens her mouth with wisdom, it's speaking about the bride of Christ speaking about Christ. She opens her mouth with Christ, with the Word of God, with the Gospel. It is the burden of her heart to speak about Him. Do you know a wife who really loves her husband? Invariably, you'll find that she is speaking about him -- particularly when they're first married. As they get older, she realizes, of course, my husband has feet of clay too. But this is just an analogy. And that's the picture of what God is speaking about here in verse 26, "She opens her mouth with Christ." > > When you're with your family, when you're rearing your children, when you're with your neighbor, you're constantly thinking about how do I relate to Christ in this circumstance? What would He want me to do about this or that. Constantly you're meditating upon the Word of God because it is the Word of your Husband, the Lord Jesus Christ. > > Now, notice the next phrase, "and in her tongue is the law of kindness." The word *kindness* here is the word that is normally translated in the Bible as *mercy.* "In her tongue is the law of mercy." And if you search the Bible, you'll find that the word mercy, like the word grace, is unique to the Gospel message. Grace speaks about the wonder of God's love, that even though we're totally undeserving of this salvation, He has provided it so richly, He has lavished it upon us. It is something we haven't earned or deserved in any way whatsoever. So the word mercy conveys another nuance to this, that we are most pitiable before we're saved. Earlier on we saw that this virtuous woman, this bride of Christ is concerned about the poor and the needy. We are impoverished, we're spiritually bankrupt, we're in the dungeon of Satan under the wrath of God. And it is only by the mercy of God as He looks at us in our spiritual distress and in our spiritual situation that He gently and lovingly raises us out of that dungeon and puts our feet on the Rock and he makes us His children. And that is the sense of "In her tongue is the law of mercy." > > How would you know what really is the law of mercy? Anytime we read the word *Law* it's speaking about the Bible itself. The Bible is God's Law Book as it sets forth the whole law of God -- the rules and principles by which God sets forth his relationship to mankind, and the principles and rules by which we can become saved. It is the law of mercy. And so when it says here in verse 26, "She opens her mouth with wisdom," it means that Christ has so filled our lives that it pours out in our conversation -- that we love Him and want to serve Him. But it is actually articulated in the language of the Bible because it is the law of mercy. And so we come to someone who is in distress -- because of the death of a loved one, or because of a child under the influence of drugs, or because someone is depressed, or whatever it may be -- and there are millions of situations all around us. And the one thing we can offer is the sweetness and the wonder and the possibility of the grace of God, the mercy of God -- and that any one of us can come broken before him and become His child and have His strength and comfort and the knowledge that He is with us all the way and so on. So in verse 26, the character of the Bride of Christ has to do with speaking -- to open your mouth, to have in your tongue the Gospel. > > So in Proverbs 31 we gain an appreciation of what a wonderful bride we are to be and what God has made us when we became a child of God, and what our real task in life is. This should translate into a tremendous desire for the Lord to use us more than ever before in His kingdom, where we want to be this kind of a bride that He has written about through the beautiful language of Proverbs 31. ^prv31-26 <br> <font size=3>*This Proverbs 31:10-26 study was conducted by Harold Camping of Family Radio.</font> <br><br> Tags: #Old_Testament #Proverbs #Virtuous_woman #FSI