Proverbs Chapter 31
The Wisdom of King Lemuel
A. Wisdom from King Lemuel
1. (Proverbs 31:1) The wisdom of King Lemuel — and his mother.
“The words of King Lemuel, the utterance which his mother taught him.”
King Lemuel begins by attributing this wisdom to what his mother taught him. As with Agur in Proverbs 30, we know nothing certain about King Lemuel. He is not listed among the kings of Judah or Israel, suggesting that he may have been a foreign ruler who came to know and honor the Lord. Through reverence for the Lord, he received and recorded wisdom that reflects the fear of God. The name Lemuel means “belonging to God,” which fits the tone of this chapter as a reflection of godly instruction passed from a mother to her son.
Several older commentators and Jewish traditions have speculated that Lemuel was Solomon and that his mother was Bathsheba, who warned her son of the dangers that come with kingship and indulgence. However, this identification is not supported by Scripture. Jewish legend says Lemuel (or Solomon) received this counsel when he was distracted by pagan influences from one of his wives, yet there is no evidence to affirm this story. As Morgan rightly noted, “There have been many conjectures as to who King Lemuel was, but nothing certainly can be said.” Clarke also argued that this section of Proverbs appears to come from a later period, containing linguistic traits (Chaldaisms) suggesting post-Solomonic authorship, indicating that Solomon was not the author.
Some modern scholars propose that a minor punctuation change in Hebrew could render the phrase, “The sayings of Lemuel, king of Massa,” referring to a north Arabian tribe mentioned in Genesis 25:14 and 1 Chronicles 1:30. This would make Lemuel a non-Israelite king who nevertheless received divine instruction, similar to Job. Regardless of his national identity, the emphasis remains on the divine source of the wisdom he records.
The phrase “the utterance” indicates that these are not mere personal reflections but divinely inspired sayings. Like Solomon in Proverbs 2:6 and Agur in Proverbs 30:1, Lemuel understood his words to carry prophetic weight and divine authority. They are not simply moral advice but instruction rooted in revelation.
The final clause, “which his mother taught him,” reflects the high value of maternal instruction in Hebrew culture. Many godly men in Scripture, such as Timothy, were shaped by the faith of their mothers (2 Timothy 1:5). Lemuel’s mother evidently walked in the fear of the Lord and instilled in her son the foundational truths of wisdom and righteousness. In this, she exemplifies the principle found in Proverbs 1:8: “My son, hear the instruction of your father, and do not forsake the law of your mother.”
2. (Proverbs 31:2-3) Warning a son of the danger of sexual immorality.
“What, my son? And what, son of my womb? And what, son of my vows? Do not give your strength to women, nor your ways to that which destroys kings.”
King Lemuel’s mother begins her instruction with tender repetition: “My son… son of my womb… son of my vows.” The triple phrase conveys deep affection and concern. She appeals to him not merely as her offspring, but as one carried in her body and dedicated to God through her prayers and vows. This intimacy underscores the gravity of her warning. As Trapp observed, “There is an ocean of love in a parent’s heart, a fathomless depth of desire after the child’s welfare, in the mother especially.” Clarke explained that “a child born after vows made for offspring is called the child of a person’s vows.” This implies that Lemuel’s mother had made a solemn commitment to raise him in accordance with God’s will, similar to Hannah’s vow for Samuel in 1 Samuel 1:11.
The warning that follows is timeless: “Do not give your strength to women.” The Hebrew term for strength (chayil) often refers to vigor, wealth, or moral power. The meaning here is that a man’s strength—his honor, focus, and influence—can be drained by unrestrained sexual indulgence or by becoming consumed with the pursuit of women. This caution applies especially to kings, leaders, and men of influence, whose moral failures have far-reaching consequences. An uncontrolled appetite for sexual pleasure weakens judgment, undermines integrity, and can destroy a man’s ability to lead effectively.
This command does not denigrate women but warns against excess and obsession. As Waltke noted, “Obsession with such women corrupts the king’s sovereign power.” David’s lust for Bathsheba led him to murder and moral collapse (2 Samuel 11–12), and Solomon’s many foreign wives led his heart astray into idolatry (1 Kings 11:1–10). Both examples illustrate that unrestrained sensuality has the same destructive power as alcohol or greed. When Lemuel’s mother said, “Nor your ways to that which destroys kings,” she likely had these very examples in mind. The Hebrew word for “ways” indicates lifestyle or manner of conduct. In other words, she cautioned him not to live in the patterns of those who let passion rule them.
This verse underscores that strength is not measured merely by physical might or royal authority but by the ability to govern oneself under the fear of the Lord. The same principle is stated in Proverbs 16:32: “He who is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city.” The man who cannot rule his passions is not fit to rule others. Lemuel’s mother, therefore, warns him that moral compromise with women who do not fear God will ruin even the strongest men. Her advice echoes throughout history: the seductions of immorality have destroyed kings, nations, and dynasties. It is a warning that every man—whether king or commoner—must heed.
The Wisdom of King Lemuel
B. A Mother’s Counsel on Sobriety and Justice
3. (Proverbs 31:4–7) Warning a son of the danger of alcohol.
“It is not for kings, O Lemuel, it is not for kings to drink wine, nor for princes intoxicating drink; lest they drink and forget the law, and pervert the justice of all the afflicted. Give strong drink to him who is perishing, and wine to those who are bitter of heart. Let him drink and forget his poverty, and remember his misery no more.”
King Lemuel’s mother turns from warning her son against unrestrained sensuality to warning him against another common temptation that destroys kings and leaders—intemperance in drink. With repetition and emphasis, she declares twice that “it is not for kings” to drink wine or for princes to indulge in intoxicating drink. The double declaration conveys strong conviction, stressing that the moral and mental clarity of rulers must remain unimpaired. A leader’s role demands sobriety of mind, sound judgment, and steady discipline, for these are essential to wise and just governance.
Although Scripture at times acknowledges wine as a potential blessing from God—as seen in Psalm 104:15, “And wine that makes glad the heart of man,” and Proverbs 3:10, which associates it with material prosperity—it is repeatedly portrayed as a dangerous blessing. Its use demands great caution, particularly among those whose example and influence bear on others. The priestly class was commanded to abstain from wine while serving before the Lord (Leviticus 10:9), and the Nazirites took vows of abstinence (Numbers 6:3). Lemuel’s mother places kings in that same category of moral responsibility: those who lead must not be ruled by pleasure.
Trapp notes that many ancient nations shared this wisdom: “The Carthaginians made a law that no magistrate of theirs should drink wine. The Persians permitted their kings to be drunk one day in a year only. Solon made a law at Athens that drunkenness in a prince should be punished with death.” He cites Ecclesiastes 10:16–17 as a parallel, contrasting the curse of indulgent rulers with the blessing of temperate ones.
The reason for such restraint is clear: “Lest they drink and forget the law, and pervert the justice of all the afflicted.” Alcohol clouds discernment and blunts moral awareness, leading to forgetfulness of God’s standards and corruption of justice. Poole observes, “Which may easily be done by a drunken judge, because drunkenness deprives a man of the use of reason; by which alone men can distinguish between right and wrong.” The king’s first duty is to uphold law and righteousness. If his mind is dulled, his judgments will inevitably harm those most in need of his protection—the afflicted, the poor, and the oppressed.
In contrast, Lemuel’s mother observes that there are others for whom intoxicating drink might serve a lesser and temporary purpose: “Give strong drink to him who is perishing, and wine to those who are bitter of heart.” Her point is not to commend intoxication but to underscore the utter inappropriateness of it for those in positions of responsibility. She alludes to two specific cases: the condemned criminal, who might be numbed by strong drink before execution, and the grief-stricken or poverty-stricken, who might briefly dull their pain. Clarke notes, “We have already seen that inebriating drinks were mercifully given to condemned criminals, to render them less sensible of the torture they endured in dying. This is what was offered to our Lord; but He refused it.” The implication is sobering—Christ Himself rejected the consolation of drink when offered gall mixed with wine at His crucifixion (Mark 15:23), choosing full awareness in His suffering.
Garrett rightly explains the meaning: “The queen-mother does not recommend a free beer program for the poor or justify its use as an opiate for the masses; her point is simply that the king must avoid drunkenness in order to reign properly.” Strong drink may be suitable for those with nothing left to lose, but a ruler carries the weight of many lives and must therefore guard his judgment carefully.
The verse concludes, “Let him drink and forget his poverty, and remember his misery no more.” Even here, Lemuel’s mother’s tone is not approval but realism. Strong drink has an anesthetic effect—it may dull pain temporarily, but it does not heal. Spurgeon warns against the folly of seeking comfort in alcohol: “If any man should be wicked enough to draw from it the inference that he would be able to forget his misery and poverty by drinking, he would soon find himself woefully mistaken; for if he had one misery before, he would have ten miseries afterwards; and if he was previously poor, he would be in still greater poverty afterwards. Those who fly to the bottle for consolation might as soon fly to hell to find a heaven.”
For the king, the servant of God, and every leader, the lesson is clear: alcohol may dull the pain of the broken, but it destroys the discernment of the responsible. Therefore, “it is not for kings.”
4. (Proverbs 31:8–9) Defending the defenseless.
“Open your mouth for the speechless, in the cause of all who are appointed to die. Open your mouth, judge righteously, and plead the cause of the poor and needy.”
Having warned her son against indulgence in women and wine, Lemuel’s mother now directs him toward the proper use of his strength and position. True leadership is not found in self-indulgence but in righteous advocacy. The instruction begins with a command repeated for emphasis: “Open your mouth.” The repetition signifies boldness and moral courage. The king must speak up for those who cannot speak for themselves—the “speechless,” those lacking voice, representation, or influence. In context, this likely includes the poor, the oppressed, and those condemned unjustly, described as “appointed to die.” The phrase evokes the imagery of those facing judgment or execution without the power to defend their cause.
The godly ruler must act as their advocate, ensuring that justice is not perverted by wealth or power. Silence in the face of injustice is complicity. God Himself is described as “a defender of widows and a father of the fatherless” (Psalm 68:5), and He expects rulers and His people to reflect that same heart.
The instruction continues, “Open your mouth, judge righteously, and plead the cause of the poor and needy.” This charge calls the king not only to speak, but to judge rightly—to align his decisions with God’s standards of righteousness rather than human preference or political advantage. The Hebrew word translated “plead” conveys the sense of legal defense or intercession, urging active engagement on behalf of those who suffer.
This teaching reveals the heart of Lemuel’s mother: she is not interested in her son’s personal glory, military success, or political dominance. As Garrett notes, “It is noteworthy that this is her sole political concern; she does not say anything about building up the treasury, creating monuments to his reign, or establishing a dominant military power. For her the king’s throne is truly founded on righteousness.” Her view aligns with Proverbs 16:12: “It is an abomination for kings to commit wickedness, for a throne is established by righteousness.”
In sum, Proverbs 31:1–9 presents two paths before every leader: one of indulgence and self-service (women and wine), and one of righteousness and service (defending the helpless). Lemuel’s mother teaches that true strength lies not in the pursuit of pleasure, but in the pursuit of justice.
The Wisdom of King Lemuel
C. Searching for the Woman of Character and Virtue
Before closing her counsel to her son, the mother of King Lemuel turns from warnings against self-indulgence to the highest example of godly wisdom expressed through womanhood. The twenty-two verses that follow (Proverbs 31:10–31) form a carefully structured acrostic poem, with each verse beginning with a successive letter of the Hebrew alphabet. This style was a mark of literary excellence and poetic discipline, similar to what we see in Psalms 9–10; 25; 34; 37; 111; 112; 119; 145 and Lamentations 4. The acrostic arrangement made memorization easier and expressed the completeness of the subject matter — in this case, the full spectrum of wifely virtue, from A to Z.
Kidner fittingly calls this poem “An Alphabet of Wifely Excellence.” Clarke remarks, “This and the following verses are acrostic, each beginning with a consecutive letter of the Hebrew alphabet: Proverbs 31:10, aleph; Proverbs 31:11, beth; Proverbs 31:12, gimel; and so on to the end of the chapter, the last verse of which has the letter tau.” Ross adds that “the arrangement made memorization easier and perhaps also served to organize the thoughts. We may say, then, that the poem is an organized arrangement of the virtues of the wise wife — the ABCs of wisdom.”
This final portion of Proverbs therefore serves as both the culmination of the entire book and as a portrait of wisdom incarnate in a godly woman. It celebrates the kind of wife and woman who embodies all the virtues previously taught — diligence, prudence, compassion, righteousness, and above all, the fear of the Lord.
1. (Proverbs 31:10) Searching for and finding a virtuous woman and wife.
“Who can find a virtuous wife? For her worth is far above rubies.”
The question, “Who can find a virtuous wife?” is both rhetorical and reflective. It implies that such a woman is exceedingly rare and of great worth. In these closing verses, Lemuel’s mother instructs her son regarding the kind of woman he should value and seek. This teaching, though often addressed to women, is first and foremost directed toward men — to shape their understanding of what true excellence in a wife and woman looks like. It is a search-list for a man before marriage, and a praise-list for a husband after marriage.
This passage serves multiple purposes:
It guides the man in what to pray for and pursue — a woman whose character is marked by godliness rather than outward beauty alone.
It instructs the woman in the kind of heart and lifestyle that reflects godly wisdom and the fear of the Lord.
It challenges the man himself to cultivate wisdom and integrity so that he may be worthy of such a woman.
The verse begins with the term virtuous wife — or literally, esheth chayil — a phrase that conveys far more than moral purity. It means a woman of strength, valor, and ability. This same expression is used in Proverbs 12:4, “An excellent wife is the crown of her husband,” and elsewhere describes men of military courage or social distinction, as in 2 Kings 24:14 (“mighty men of valor”), Genesis 47:6 (“competent men”), and Exodus 18:21 (“able men”). Thus, the phrase portrays not passivity but power — a woman of godly might, competence, and courage.
Clarke describes her as “a virtuous woman — a woman of power and strength. Esheth chayil, a strong or virtuous wife, full of mental energy.” Waltke calls her “the valiant wife,” noting that her virtue is not simply moral but active and victorious. The language throughout this section draws upon imagery of warfare and conquest, as if describing a spiritual champion.
The word translated virtuous (chayil) is also rendered “mighty man of valor” in Judges 6:12.
The term strength in Proverbs 31:17 (“She girds herself with strength”) is used elsewhere to describe military triumph, as in Exodus 15:2 and 1 Samuel 2:10.
The word gain in Proverbs 31:11 is literally “plunder” (shalal), used of victorious spoils in Isaiah 8:1–3.
The phrase excel them all in Proverbs 31:29 carries the sense of “to rise above in victory.”
This woman is therefore portrayed as a conqueror — not by the sword, but by wisdom, virtue, and the fear of the Lord. Her triumph is spiritual and moral, the fruit of diligence and devotion. Ross observes, “The vocabulary and the expressions in general have the ring of an ode to a champion.”
Moreover, the description of this virtuous wife echoes many of the earlier proverbs. She embodies the diligence of Proverbs 10:4, the prudence of Proverbs 14:1, the compassion of Proverbs 19:17, and the integrity of Proverbs 11:1. She is the living example of what wisdom looks like in action. Fittingly, at the close of the Book of Proverbs — a book that begins with “the fear of the Lord is the beginning of wisdom” (Proverbs 1:7) — we find that same wisdom perfectly expressed in the life of a godly woman.
b. Her worth is far above rubies.
The virtuous wife is not only rare but immeasurably precious. The Hebrew term rendered “rubies” (peninim) may refer to pearls or corals; the exact gem is uncertain, but the meaning is unmistakable — her worth surpasses even the finest earthly treasures. Material wealth can be measured, but moral excellence cannot.
This statement reminds us that her value is not transactional or based merely on what she does — her productivity, skill, or beauty — but on who she is. Her virtue precedes her actions; her worth flows from her character, not her accomplishments. The fear of the Lord gives her an inner beauty that no jewel can rival.
In Proverbs 3:15, wisdom itself is described as being “more precious than rubies,” and in Proverbs 8:11, “For wisdom is better than rubies, and all the things one may desire cannot be compared with her.” Thus, the comparison between the virtuous woman and wisdom is deliberate. Some interpreters view this passage as a poetic personification of wisdom itself — just as wisdom is earlier portrayed as a woman calling out in the streets (Proverbs 1:20–33; 8:1–36; 9:1–6). Yet, whether symbolic or literal, the teaching remains the same: godly wisdom, embodied in righteous character, is more valuable than all earthly riches.
Ross summarizes it beautifully: “Since it is essentially about wisdom, its lessons are for both men and women to develop. The passage teaches that the fear of the Lord will inspire people to be faithful stewards of the time and talents that God has given; that wisdom is productive and beneficial for others, requiring great industry in life’s endeavors; that wisdom is best taught and lived in the home.”
The worth of such a woman — or indeed, such wisdom — cannot be measured in rubies or pearls, for it is eternal, incorruptible, and rooted in the fear of the Lord.
D. The Virtuous Wife’s Relationship with Her Husband
2. (Proverbs 31:11–12) Her relationship with her husband.
“The heart of her husband safely trusts her; so he will have no lack of gain. She does him good and not evil all the days of her life.”
The description of the virtuous wife begins not with her outward achievements but with the inner atmosphere of her home — specifically, her relationship with her husband. This passage presents a portrait of marital trust, faithfulness, and enduring goodness. It portrays a home that flourishes not through wealth or charm but through character and integrity.
a. The heart of her husband safely trusts her.
The first mark of this woman’s excellence is her trustworthiness. The text does not merely say her husband trusts her, but that he safely trusts her. His confidence in her is secure, without fear of betrayal, manipulation, or deceit. She has proven herself worthy of full confidence in both word and deed. Her speech is wise, her conduct is pure, and her motives are transparent. In her husband’s heart, there is rest — no suspicion, no anxiety, no doubt.
In a world filled with treachery and betrayal, such trust is rare. The heart of her husband, which represents the seat of his emotions, thoughts, and confidence, finds refuge in her steadfast character. Her virtue creates emotional safety and spiritual stability within the home. As a result, “he will have no lack of gain,” meaning that the blessings of her wisdom extend to every area of their household.
Meyer beautifully observes, “In the whole delineation there is hardly any trait more beautiful than this — absolute trustworthiness… He seeks her confidence and advice. He has no fear of her betraying his secrets. He can safely trust her.” Her reliability is not only moral but also practical; her husband depends upon her discernment, counsel, and stewardship.
Trapp similarly writes, “He is confident of her love, care, and fidelity. He dare trust her with his soul-secrets; he doubteth not of her chastity, secrecy, or care to keep his family.” This emphasizes that her faithfulness encompasses every area — moral, emotional, financial, and domestic. She guards her husband’s reputation and resources as if they were her own, seeking always to strengthen, not diminish, his position and dignity.
Waltke draws special attention to the significance of this verse, noting that Scripture rarely commends trust in man, for ultimate trust belongs to the Lord alone. Yet here, the Word of God presents an exception that elevates the virtuous wife to the highest plane of human integrity: “Outside of this text and Judges 20:36, Scripture condemns trust in anyone or anything apart from the Lord. This present exception elevates the valiant wife, who herself fears the Lord, to the highest level of spiritual and physical competence.” The only reason such trust is justified is because her own fear of the Lord anchors her reliability. She can be trusted because she herself lives in reverent dependence upon God.
Martin Luther, reflecting upon the blessing of a godly wife, wrote, “The greatest gift of God is a pious amiable spouse who fears God and loves his house, and with whom one can live in perfect confidence.” Such a relationship, built on mutual faith and spiritual unity, exemplifies the divine design for marriage.
b. So he will have no lack of gain.
The husband of the virtuous wife not only enjoys peace of mind but also experiences tangible blessing. Her wisdom and diligence bring increase to their household. The Hebrew word for gain (shalal) literally means “plunder” or “spoils of war,” suggesting that her industry and resourcefulness enrich her family as abundantly as a victorious general returning from battle. Ross comments, “Gain usually means ‘plunder’; the point may be that the gain will be as rich and bountiful as the spoils of war.”
This metaphor continues the theme of strength that began in verse 10. The virtuous wife is a conqueror — not by violence, but by prudence, hard work, and faith. Her strength lies in her ability to produce prosperity, peace, and progress for her family through wise stewardship of what God provides. She is not a drain upon her husband’s resources but a multiplier of his blessings. Her presence is not a burden but a crown.
This stands in stark contrast to the caricature of marriage in worldly thought, where a spouse is sometimes viewed as a limitation or financial liability. In God’s order, a virtuous wife enhances her husband’s life — spiritually, emotionally, and materially. As Proverbs 18:22 declares, “Whoso findeth a wife findeth a good thing, and obtaineth favour of the LORD.”
c. She does him good and not evil all the days of her life.
The constancy of the virtuous woman’s devotion is the final note in this section. Her husband’s trust is well-founded, for her commitment to him is lifelong and unwavering. Her goodness toward him is not seasonal, sentimental, or circumstantial. It endures “all the days of her life.” Her love does not depend on his perfection or prosperity but flows from her covenant faithfulness to God.
Whereas previous proverbs warned of the destructive influence of a contentious or immoral wife (Proverbs 19:13; 21:9; 27:15–16), this woman stands as the complete opposite. She is a continual blessing, a source of joy and strength to her husband. Clarke notes, “Her good is not capricious; it is constant and permanent, while she and her husband live.” Her devotion is not an occasional act but a settled way of life.
Waltke explains, “Her commitment to her husband’s well-being is true, not false; constant, not temperamental; reliable, not fickle.” She does him good — in word, in action, and in influence. Her character builds him up rather than tears him down. She encourages, supports, and helps him fulfill his calling, embodying the biblical principle of being “a help meet for him” (Genesis 2:18).
Her goodness is not mere sentimentality; it is active virtue. She strengthens his heart, guards his confidence, manages the home with wisdom, and reflects the glory of her Creator through her faithfulness. She becomes, in effect, the living fulfillment of Proverbs 12:4: “A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones.”
Thus, the relationship described in Proverbs 31:11–12 forms the foundation of the entire portrait of the virtuous woman. Before her industry, before her wisdom, before her generosity — there is faithfulness. She builds her home upon trust, devotion, and the fear of the Lord, and her husband safely rests in her love all the days of her life.
Proverbs 31:13–16 – Her Work and Ingenuity
“She seeketh wool and flax, and worketh willingly with her hands. She is like the merchants' ships; she bringeth her food from afar. She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens. She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard.”
King Lemuel’s mother presents a vivid portrait of the virtuous woman’s diligence, wisdom, and ingenuity. These verses portray not a list of daily tasks to perform, but a poetic picture of her character— industrious, resourceful, and driven by love and devotion. Her life is a living example of faithfulness in the stewardship of all God has entrusted to her.
The statement, “She seeketh wool and flax,” reveals her initiative and discernment. She is proactive in obtaining the materials necessary for her family’s well-being. Wool and flax were essential resources for making clothing, and the virtuous woman knows how to seek them out wisely. This verse signifies her ability to provide, her foresight, and her commitment to productivity. The example is not about the specific materials, but about her active and prudent pursuit of what is necessary for her household.
The text further says, “And worketh willingly with her hands.” Here, her humility and work ethic are emphasized. She does not view manual labor as beneath her dignity. The truly virtuous woman finds dignity in service and joy in laboring for those she loves. Her work is not begrudging but joyful, as she “worketh willingly,” indicating that her heart is engaged in what she does. In the ancient world, before industrial production, spinning wool and weaving linen were essential daily labors. The faithful woman took delight in her craft, turning what was ordinary into something beautiful and useful for her family. Her labor was both practical and loving, demonstrating that godliness includes diligence in the ordinary affairs of life.
“She is like the merchants’ ships; she bringeth her food from afar.” This simile highlights her enterprise and strategic foresight. Like merchant ships that travel long distances to bring valuable goods home, she ensures that her household has the best provisions possible. Her efforts extend beyond the immediate or convenient, suggesting that she plans and acts with vision. She is neither idle nor careless but seeks abundance for her family through continual effort. The merchant ship also symbolizes reliability and consistency; she provides with steady rhythm, ensuring that her household never lacks.
“She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens.” Her devotion is seen in her sacrifice of personal comfort. Rising before dawn shows her readiness to put her family’s needs before her own convenience. The “meat” or food she provides represents nourishment and sustenance, both physical and symbolic of her spiritual influence. She is not a woman of idleness but of discipline. The phrase, “a portion to her maidens,” demonstrates her leadership and compassion. In biblical households, it was not unusual to have servants or workers; yet, the virtuous woman treats them with fairness and care. Her authority is exercised with wisdom and kindness, reflecting godly stewardship over all under her charge.
“She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard.” Here we see her intelligence, business sense, and vision for the future. The word “considereth” reveals prudence—she studies and evaluates before acting. Her decision to buy a field shows her ability to make independent and profitable choices for her family’s prosperity. The phrase “with the fruit of her hands” emphasizes that her earnings come from her own diligent labor, not through chance or inheritance. She then invests her profit to plant a vineyard, symbolizing long-term productivity and growth. In ancient Israel, planting a vineyard required significant preparation and endurance, as described in Isaiah 5:2, “And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes.” This was not idle work but the mark of a woman of foresight, one who thinks generationally and builds for the future.
The virtuous woman’s activity in these verses demonstrates that godly wisdom manifests not merely in words but in a disciplined, creative, and productive life. She embodies the principle taught by the Apostle Paul in Colossians 3:23, “And whatsoever ye do, do it heartily, as to the Lord, and not unto men.” Her diligence, compassion, and prudence set a godly standard for all believers, showing that true virtue integrates faith and labor, devotion and discernment, all directed toward the glory of God and the good of those she loves.
Proverbs 31:17–20 – Her Strength and Compassion
“She girdeth her loins with strength, and strengtheneth her arms. She perceiveth that her merchandise is good: her candle goeth not out by night. She layeth her hands to the spindle, and her hands hold the distaff. She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy.”
These verses describe the virtuous woman as both strong and compassionate. Her strength is not merely physical but moral, spiritual, and practical. She exhibits the discipline and vitality necessary to fulfill her responsibilities, and her compassion reveals a heart that reflects the mercy and generosity of God. Together, these qualities form a portrait of godly womanhood marked by diligence, prudence, and kindness.
“She girdeth her loins with strength, and strengtheneth her arms.” The phrase “girdeth her loins” refers to a practice common in ancient times when one would tie up loose garments with a belt in preparation for action, labor, or battle. It symbolizes readiness, discipline, and vigor. The virtuous woman prepares herself mentally and physically for the demands of her calling. Her strength is not vanity or self-indulgence but purposeful and productive. She maintains her health, builds endurance, and keeps herself ready for whatever duties God sets before her. As Adam Clarke notes, she “takes care of her own health and strength, not only by means of useful labour, but by healthy exercise.” This verse portrays a woman who recognizes that strength is a gift from God and that stewardship of her body is part of her service to Him. Her physical vitality reflects her inward fortitude and willingness to engage in “heroic or difficult action,” as Waltke observes, whether that means hard work, perseverance, or endurance through adversity.
“She perceiveth that her merchandise is good: her candle goeth not out by night.” The virtuous woman’s wisdom enables her to recognize the value of her efforts. She exercises sound judgment in her work and commerce, ensuring that what she produces is of good quality. She understands her labor’s worth, and she conducts her household affairs with skill and discernment. The enduring flame of her candle—her lamp that “goeth not out by night”—symbolizes both her diligence and her vigilance. She is not slothful or careless but keeps watch over her home. Her industrious spirit continues even in the quiet hours, suggesting that she plans ahead, ensures her household’s needs are met, and maintains spiritual light within her home. The lamp’s steady glow reflects the constancy of her devotion to her duties and her faith. As Clarke notes, she “takes care to manufacture the best articles of the kind” and to act with wisdom so that her work brings both blessing to others and prosperity to her family. Her light burning through the night recalls the believer’s responsibility to shine continually before God and man, as Jesus said in Matthew 5:16, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.”
“She layeth her hands to the spindle, and her hands hold the distaff.” This description highlights her skill and diligence in practical work. The distaff and spindle were ancient tools for spinning wool or flax into thread, essential for making garments. The image depicts her as active and proficient, using both hands in harmony to produce what her family needs. Her work is not merely symbolic but tangible and productive. Even women of high social standing, such as Sarah, Rebekah, and Rachel, were not above engaging in such labor, as shown in Genesis 18:6–8, Genesis 24:18–20, and Genesis 29:9–10. The virtuous woman takes her work seriously, employing her God-given skills with precision and purpose. The work of her hands represents not just domestic labor but a disciplined life where effort and wisdom come together under God’s blessing. She does not despise work, for she understands that honest labor honors God and blesses others. Her skill with the spindle and distaff also demonstrates her adaptability—she uses the tools available in her time effectively, a principle that remains true for godly women in every generation.
“She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy.” Her compassion completes the picture of her virtue. She is not consumed by her own comfort or prosperity but extends her care to those who suffer. Her strength and industry enable her generosity. She works not merely to accumulate wealth but to share it. Her giving is not distant or detached—she personally reaches out to the poor and needy. The verbs “stretcheth out” and “reacheth forth” indicate active, intentional compassion. She does not wait for the needy to come to her; she goes toward them. This image echoes God’s own mercy and righteousness, who “executeth righteousness and judgment for all that are oppressed” (Psalm 103:6). Her life reflects the heart of God, who calls His people to remember the poor (Galatians 2:10).
This combination of strength and compassion forms a perfect balance in her character. Her power is not harsh or self-serving but channeled into love and service. Her labor sustains her family, but her charity extends beyond her walls. As Ross observes, “This was the hand that was diligently at work in the previous verse with an acquired skill; it is not the hand of a lazy, wealthy woman.” Her generosity flows from a disciplined life, showing that true godliness unites industriousness and mercy.
Proverbs 31:21–23 – God’s Blessing on the Virtuous Wife
“She is not afraid of the snow for her household: for all her household are clothed with scarlet. She maketh herself coverings of tapestry; her clothing is silk and purple. Her husband is known in the gates, when he sitteth among the elders of the land.”
This portion of Scripture portrays the virtuous woman as a figure of divine blessing, whose wisdom, preparation, and diligence create stability, honor, and prosperity within her home. Her strength and foresight are rewarded by God, producing not only provision and beauty in her household but also dignity and respect for her husband in the community. The emphasis is not on wealth or luxury alone, but on how the fear of the Lord and godly stewardship bring about a flourishing home under His favor.
“She is not afraid of the snow for her household.” The virtuous wife stands fearless before the changing seasons because she has already prepared her household for whatever difficulties may come. Snow here symbolizes hardship, trial, or unexpected adversity. Her foresight and diligence remove fear and anxiety from her heart, for she knows that through wisdom and planning, her home is ready. This calm confidence is not rooted in her own ability alone but in her reverent trust in God, for “the fear of the Lord is the beginning of wisdom” (Proverbs 9:10). Her diligence is a manifestation of that wisdom, and it leads to peace within her home. She is the opposite of the slothful or negligent, who are caught unprepared when adversity comes. Poole remarks that she has “provided enough, not only for their necessity and defence against cold and other inconveniences, but also for their delight and ornament.” Thus, the picture is one of abundance and foresight—she has so ordered her home that even the harshest conditions cannot disturb her serenity.
“For all her household are clothed with scarlet.” The reference to scarlet has raised questions, but whether it denotes color or texture, the meaning is clear: her family is well provided for. Some have suggested that scarlet would make family members easier to see in the snow, but this is unlikely given the climate of ancient Israel. More accurately, the term may refer to double-dyed garments or garments of double thickness, implying quality, warmth, and durability. Kidner notes that “the consonants allow the reading ‘double,’ i.e., double thickness,” a view also supported by the Vulgate and Septuagint. Clarke expands, explaining that shanim—from shanah, “to double”—signifies either twice-dyed or double-layered clothing, “not only the ordinary coat but the surtout or great-coat also.” Therefore, the point is not luxury alone but completeness of provision: her family is well cared for, clothed in garments that are both beautiful and protective. This detail represents her wisdom in securing the best for her household and her diligence in ensuring that they lack nothing, whether in comfort, safety, or dignity.
“She maketh herself coverings of tapestry; her clothing is silk and purple.” The virtuous woman’s skill and care extend beyond her household to her own attire and home furnishings. “Coverings of tapestry” suggest finely woven fabrics or embroidered garments, reflecting artistic excellence and refinement. Her own clothing of “silk and purple” signifies beauty and blessing. Purple dye in the ancient world was rare and costly, extracted from shellfish along the Phoenician coast, and thus became a symbol of wealth and royal dignity. Yet the verse is not about vanity or extravagance—it represents the blessing that follows godly labor and wise management. She is adorned in finery not because of self-indulgence, but as a testimony to divine favor and the fruit of faithful stewardship. As Waltke notes, purple “connotes wealth and luxury,” but in her case, it is sanctified prosperity—the visible result of God’s blessing on her diligence. Trapp makes a spiritual application: “Clothe yourselves with the silk of piety, with the satin of sanctity, with the purple of modesty.” The virtuous woman’s outward beauty mirrors her inner virtue; her elegance reflects a heart adorned with holiness and humility, as Peter writes in 1 Peter 3:3–4, “Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.”
“Her husband is known in the gates, when he sitteth among the elders of the land.” The gates of ancient cities were the place of judgment, governance, and public decision-making. For her husband to be “known in the gates” means that he is a man of influence, honor, and respect in civic life. The virtuous wife’s godliness and wisdom contribute to his public standing. Her management of the home, prudence with resources, and industrious spirit give him the freedom and stability to fulfill his role among the elders. The community esteems him, in part, because of her reputation and the order she brings to their household. As Clarke notes, “She is a loving wife, and feels for the respectability and honour of her husband…. He is respected not only on account of the neatness and cleanliness of his person and dress, but because he is the husband of a woman who is justly held in universal esteem.” Her life magnifies his influence, and her virtue strengthens his authority. The two rise together in dignity and purpose, showing how a godly marriage blesses not only the home but the broader society. Her excellence uplifts her family’s name and reputation, turning their household into a living testimony of divine order and grace.
Proverbs 31:24–25 – The Clothing She Sells and the Clothing She Has
“She maketh fine linen, and selleth it; and delivereth girdles unto the merchant. Strength and honour are her clothing; and she shall rejoice in time to come.”
The virtuous woman’s diligence and enterprise extend beyond the walls of her home. She is industrious, creative, and skillful in her craft, producing goods not only for her family’s needs but also for commerce. Her labors are fruitful, and her work becomes a blessing to the community. Yet, her true adornment is not found in the garments she sells, but in the godly character she wears as her own—strength and honor. Her outward productivity is matched by inward virtue, and both are grounded in the fear of the Lord.
“She maketh fine linen, and selleth it; and delivereth girdles unto the merchant.” The virtuous wife’s wisdom and diligence enable her to create products of quality and value. She not only provides for her household but engages in trade, contributing economically to her family’s welfare. The mention of “fine linen” and “girdles” reflects the craftsmanship and excellence of her work. In ancient Israel, women often spun and wove fine linen into garments or sashes, which were highly prized in commerce. As Ross notes, “The poet did not think it strange or unworthy for a woman to engage in honest trade. In fact, weaving of fine linens was a common trade for women in Palestine from antiquity.” Far from being idle or confined, the virtuous wife demonstrates initiative and resourcefulness. Her engagement in trade shows that she understands stewardship—that what God gives her is meant to be multiplied for the good of others. She is industrious, but her enterprise is marked by integrity, showing that godly labor honors the Lord whether within the home or in the market.
“Strength and honour are her clothing; and she shall rejoice in time to come.” The contrast between the garments she sells and the “clothing” she herself wears is striking. While she makes linen for others, her own adornment is far greater—it is spiritual and moral. Her “clothing” of strength and honor signifies inward dignity and stability of character. She is not anxious or fearful, for her confidence is rooted in the righteousness and providence of God. Strength here refers to her perseverance and fortitude in both work and faith; honor denotes her reputation, grace, and moral excellence. These virtues clothe her more beautifully than silk or purple, for they endure beyond this life. Waltke notes that “the praise of the woman can hardly be higher: it attributes to her the advantages of both youth and old age (i.e., power and splendor, Proverbs 20:29).” The verse concludes, “She shall rejoice in time to come,” indicating her hope and joy in the future. Her godly labor and righteous character will yield lasting reward, both temporal and eternal. Unlike those who labor for fleeting riches or beauty, she invests in what endures. Her joy is secure, for her life is built upon wisdom and the fear of the Lord.
Proverbs 31:26–27 – Her Inner Life
“She openeth her mouth with wisdom; and in her tongue is the law of kindness. She looketh well to the ways of her household, and eateth not the bread of idleness.”
Having examined her external diligence and visible blessings, Scripture now turns to the heart and speech of the virtuous woman—her inner life. Her outward strength and honor are anchored in inward godliness. Her words are wise, her spirit is kind, and her watchfulness over her home is constant. Together, these verses reveal the moral and spiritual foundation that sustains her public excellence.
“She openeth her mouth with wisdom; and in her tongue is the law of kindness.” The virtuous woman’s speech reflects her heart, which is guided by the fear of the Lord and saturated with grace. When she speaks, her words are deliberate, measured, and wise. “She openeth her mouth” implies that her speech is thoughtful and purposeful, not idle or frivolous. Poole observes that “she is neither sullenly silent, nor full of vain and impertinent talk, as many women are, but speaks directly and piously, as occasion offereth itself.” Her speech is both intelligent and compassionate—guided by “the law of kindness.” The phrase “law of kindness” (torat hesed) suggests that loving instruction flows naturally from her lips. Her wisdom is not harsh or domineering but tender, reflecting God’s own gracious character. Trapp cites the example of early Christian women who “as they sat at their work in wool, were wont to speak of God’s word.” Her teaching, like her labor, is rooted in devotion and love. Clarke rightly calls this “the most distinguishing excellence of this woman,” noting that even with all her achievements, she remains meek, gentle, and peaceable—a true embodiment of 1 Peter 3:4, “the ornament of a meek and quiet spirit, which is in the sight of God of great price.”
“She looketh well to the ways of her household, and eateth not the bread of idleness.” The virtuous woman’s vigilance and diligence extend to every detail of her home. The phrase “looketh well” conveys active supervision—she watches carefully over her household’s conduct, resources, and spiritual health. She is the opposite of idle or careless; her stewardship is intentional and continuous. Trapp captures this vividly: “She hath an oar in every boat, an eye in every business; she spies and pries into her children’s and servants’ carriages, and exacts of them strict conversation and growth in godliness.” Her household prospers under her watch because she leads with both authority and love. The expression “eateth not the bread of idleness” is an idiom meaning she refuses laziness or wasted time. Garrett explains that it “explicitly states that she avoids laziness; eating the ‘bread of idleness’ is idiomatic for indulging in laziness.” Her active care for her family is not born of anxiety but of wisdom and love. She understands that to serve faithfully in her role is to serve the Lord Himself, echoing Colossians 3:23: “And whatsoever ye do, do it heartily, as to the Lord, and not unto men.”
Proverbs 31:28–29 – Her Family’s Public Praise
“Her children arise up, and call her blessed; her husband also, and he praiseth her. Many daughters have done virtuously, but thou excellest them all.”
This beautiful conclusion of the poem reveals the fruit of the virtuous woman’s labor and the public recognition of her character by those who know her best. Her home resounds with blessing, not because she demands it, but because her life naturally produces gratitude and respect. Her children and husband openly acknowledge her virtue, fulfilling the biblical principle that “her works praise her in the gates.”
“Her children arise up, and call her blessed.” The children of the virtuous woman recognize her godliness and devotion, and they rise up in honor and gratitude. This rising up may refer to both literal respect—standing to greet or honor her—and the figurative elevation of her name through praise. In an age where children are often dismissive or ungrateful, this picture stands as a model for all generations. The mother who has labored, taught, and sacrificed for her family receives the reward of love and respect from her offspring. Clarke observes that “her children are well bred; they rise up and pay due respect,” signifying not only reverence but proper upbringing. Her life of faithfulness has shaped her children’s character, and their public praise is both an act of thanksgiving and a testimony to her lasting influence.
“Her husband also, and he praiseth her.” The godly husband, who has seen her diligence and wisdom daily, joins in this chorus of praise. His words are filled with admiration and thanksgiving, for he recognizes that his wife is not merely a helper but a gift from the Lord, as Proverbs 19:14 teaches, “House and riches are the inheritance of fathers: and a prudent wife is from the Lord.” His praise is not empty flattery but genuine recognition of her excellence. This passage serves also as an exhortation—husbands and children are to openly honor and bless the godly women in their lives. The husband’s praise strengthens and encourages his wife, acknowledging her devotion and faithfulness. A home that honors its mother and wife reflects the divine order and harmony that God intended for the family.
“Many daughters have done virtuously, but thou excellest them all.” These words, spoken by the husband, express the uniqueness of his love and esteem. Though many women act nobly and virtuously, his wife stands out to him as surpassing them all. This is not a comparative judgment of others but a personal declaration of affection and gratitude. It is a natural and beautiful truth that every husband should regard his wife as the most excellent among women, just as every child should see his or her mother as the best. The husband’s words are not only romantic but deeply spiritual, recognizing the rare combination of virtue, diligence, and godliness in her character. Clarke, reflecting on this passage, points to Susanna Wesley as an example of such a woman, saying that her faith, intellect, and devotion “gave to her virtues and excellences a heightening which the Jewish matron could not possess.” Yet beyond one example, this verse celebrates the ideal that every home should strive toward—a family united in love, respect, and godly appreciation for the woman who embodies wisdom, humility, and strength.
Proverbs 31:30–31 – The Praise and the Reward of the Wise Woman
“Favour is deceitful, and beauty is vain: but a woman that feareth the Lord, she shall be praised. Give her of the fruit of her hands; and let her own works praise her in the gates.”
These closing verses form both a summary and a climax to the entire poem and indeed to the entire book of Proverbs. The writer contrasts fleeting, worldly attractions with the enduring value of godly character. The ultimate beauty of the virtuous woman is not in appearance or charm, but in her reverent fear of the Lord. Her life, shaped by divine wisdom, leads to both earthly praise and eternal reward.
“Favour is deceitful, and beauty is vain.” King Lemuel’s mother concludes with a timeless warning. Outer charm and physical beauty, though often admired, are deceptive and temporary. They can disguise inner corruption or fade with time. The Hebrew word for “favour” refers to charm or elegance, which can be used deceitfully to manipulate or impress. Poole explains that charm “gives a false representation of the person, being ofttimes a cover to a most deformed soul.” Likewise, beauty is fleeting—it holds no enduring power. Ross notes that physical appearance “is not necessarily dismissed—it simply does not endure as do those qualities that the fear of the Lord produces.” In contrast, the woman who fears the Lord possesses beauty that time cannot fade, for it is inward, spiritual, and eternal.
“But a woman that feareth the Lord, she shall be praised.” Here lies the secret of her excellence. The fear of the Lord—the reverent awe, submission, and love for God—is the foundation of her life and the source of all her virtues. This phrase connects the closing of Proverbs to its beginning: “The fear of the Lord is the beginning of knowledge” (Proverbs 1:7). Her fear of God produces wisdom, diligence, strength, and compassion, making her a true embodiment of everything the book of Proverbs has commended. Waltke notes that her “self-sacrificing activities for others exemplify the fear of the Lord.” She does not merely perform good deeds out of duty but serves from a heart that reveres God. Phillips observes that this fear of the Lord “enables her to see that real greatness will come to her, not through self-centered aggressiveness, and not through merely external beauty, but through godly devotion and the wholehearted commitment to God’s creational intention for her.”
“Give her of the fruit of her hands; and let her own works praise her in the gates.” The final verse is a call for public recognition of her godliness. The “fruit of her hands” represents the visible results of her labor—her family’s well-being, her household’s order, and her community’s respect. She has sown in faithfulness, and now she reaps in joy. Her works speak for themselves; they bear witness to her diligence and godliness. As Poole comments, “It is but just and fit that she should enjoy those benefits and praises which her excellent labours deserve.” The “gates” once again refer to the public square where elders gathered; thus, her reputation extends beyond her home into the broader community. Garrett insightfully notes that “she is no less than Woman Wisdom made real.” The virtues personified throughout Proverbs—wisdom, diligence, generosity, and fear of the Lord—find their embodiment in this godly woman.
The book of Proverbs closes where it began—with the fear of the Lord. But here, wisdom is no longer abstract; it is living, breathing, and active in the life of a virtuous woman. She is the crowning example of divine wisdom at work in human life. Her charm is pure, her beauty eternal, her labor fruitful, and her praise well-deserved. Her family blesses her, her community honors her, and her God rewards her.
