Commentary on Proverbs 31:10-31

Proverbs 31:10–31 is perhaps one of the most well known portions of the entire book. Certainly, it has become one of the most popular sections of scripture in modern, evangelical Christian circles. In such spaces, the “capable wife” (Hebrew eshet khayil) is touted as the ideal woman; people admire her ingenuity, resourcefulness, and enterprising spirit in balancing/managing the household. She becomes the standard by which women weigh their productivity and success as mothers, wives, and women generally. Many progressive feminists, on the other hand, despise and repudiate this passage for its unhealthy and unrealistic portrayal of women. 

Interestingly, these two sides of the interpretive discourse miss an important point: this passage neither describes nor prescribes the character or actions of a real woman. Indeed, this biblical Wonder Woman is actually just that—a superhero with abilities and capacities beyond any typical person. She is not literal, but literary, and her function is theological. This Wonder Woman is none other than Woman Wisdom; chapter 31 should be read as an imaginative extended metaphor of the qualities of Woman Wisdom herself. In other words, “If Wisdom was actually like a woman …” 

Proverbs 31:10–31 is thus another didactic tool for the reader or intended pupil of wisdom; extended metaphors help to achieve understanding of an abstract concept in vivid and realistic terms. What’s more, the acrostic form (an “alef-betical” poem, using the Hebrew consonants in order as the start of each verse) of the poem highlights the literary qualities and gives the impression that this is an all-encompassing and culminating portrait. 

That we should read Proverbs 31 in this way is discernible by the connections of this woman to Woman Wisdom throughout the book of Proverbs. Here are some of these connecting points: 

1. Wisdom is “more precious than jewels” (3:15; 31:10; see also 20:15).
2. Wisdom is present in economic situations; note the repeated use of the Hebrew root sakhar (“income,” “merchandise,” “trade”; 3:14; 31:14, 18).
3. Wisdom is prudent and considerate (Hebrew zamam; 1:4; 8:12; 31:16).
4. Wisdom works to the upbuilding of household and family (14:1; 31:21–27).
5. Wisdom works diligently with her hands and is rewarded (3:16; 31:13–20).
6. Following wisdom leads one to a fruitful life (8:19; 31:16, 31).
7. Blessedness surrounds her and those who follow her (3:18; 31:28).

Proverbs 31:10–31 also balances chapter 1, where we first meet Woman Wisdom in Proverbs. There, instruction comes from a male parent (1:8); here, the instruction comes from a mother (31:2), though the role of a woman as a teacher was already introduced by Woman Wisdom’s speech (1:20–31). Chapter 31 also brings the call of wisdom full circle: Woman Wisdom called out at the city gates in 1:20–21, and this woman is praised in the city gates (31:31). 

Finally, the importance of the fear of the Lord in wisdom is made clear in 1:7 (“The fear of the LORD is the beginning of knowledge”) and reiterated by Woman Wisdom in 1:29 (some will not find wisdom because “they did not choose the fear of the LORD”); in the end, the woman of chapter 31 is praised because she “fears the LORD.” This woman embodies wisdom-living—this woman is Woman Wisdom. 

Wisdom personified as a woman (even as this Wonder Woman of sorts) is significant. To be sure, the fact that wisdom literature uses woman-figures as metaphors at all is undoubtedly problematic for feminist readers today. Such images are male projections, and there is the potential for voyeurism and exploitation inherent when one reads and interprets these texts. The proclaimer should approach this and the other Woman Wisdom texts, such as Proverbs 1:20–33 (see previous week’s commentary), prudently.

In fact, paying attention to the ways in which Woman Wisdom actually defies gender stereotypes throughout the wisdom material makes an important step in the right direction of squashing binaries and social constraints based on gender. As with Woman Wisdom’s speech in chapter 1, there is a strong sense here that this woman is not typical. The woman in chapter 31 is active both inside and outside the household. She is an entrepreneur, buying her own vineyard, selling her own produce (31:16, 18); producing cloth and selling it to merchants, suggesting the global reach of her market (31:24). In addition, her husband’s social status is dependent on her reputation (31:23). 

Her physical description defies gender stereotypes as well. The descriptions of her strength in verse 17 are found elsewhere in the Old Testament with regard to men, particularly in military settings. For example, David speaks of being girded with strength by God (2 Samuel 22:33, 40). Even the introductory description of the woman as “strong” (Hebrew eshet khayil), though often deflated with the translation “capable wife,” makes an important point about this woman’s status. With this modifier, the woman joins the ranks of others who are seen as pillars in the community, noted for their courage and loyalty: Jephthah, Jesse, Boaz, and others both named and unnamed—in other words, soldiers. (The only other woman in the Bible to be granted this moniker is Ruth [3:11].)

Military imagery is used throughout this passage, but is often softened and therefore lost to the reader, such as in the translation of “gain” in verse 11. The term (Hebrew shalal) refers to spoils and plunder, procured in some cases from war. In other words, the husband can rely and trust the woman because she has done the hard-won work of gaining property and wealth. 

As an extended metaphor, we see a deeper glimpse into what it means to follow wisdom. The breaking of gender stereotypes invites us to focus not on the gender of the described person but on the attributes themselves. Following wisdom thus takes courage, strength, diligence, kindness, compassion, and leadership. We see wisdom in all of its many facets, and the figure of Woman Wisdom serves as a balance to God, as a partner in the created order (see also Genesis 2:18). Indeed, strength and dignity are descriptors of both God and Wisdom (Proverbs 31:25; Psalm 96:6), and both are praised (Proverbs 31:28–29; Psalm 96:4).

In this description of a human (even a super-human), we can see a glimpse of wisdom at work—wisdom on the ground. Finally, Proverbs 31:10–31 serves as a fitting contrast to those described in Woman Wisdom’s first call (1:20–33): “Don’t be like these foolish ones,” she says; “strive for this exemplar instead.” Even if you never surpass her, you will have done excellently.