Down to Earth But Heavenly Minded

What does Proverbs Chapter 31 mean?

The first nine verses of this chapter contain wisdom given to a king named Lemuel, as spoken by his mother. This fits with other mentions in the book of Proverbs which commend a godly mother’s instructions (Proverbs 1:8; 6:20; 30:17). Lemuel’s mother searches for the right words for her son, then delivers some key advice. Among these are warnings about the destructive dangers of adultery and intoxication. A king who deals in those risks destruction and failure as a leader. Instead, his focus ought to be on lending his abilities to those who are weak (Proverbs 31:1–9).

Among the more famous passages in the Bible, the end of Proverbs chapter 31 describes an “excellent wife.” She is remarkable, in part, because of how rare it is to find such qualities (Proverbs 20:6). Over the course of the passage, she is noted with traits directly opposed to the “fools” mentioned in earlier passages. The list is not meant to reserve these qualities for women, only. Nor is the meaning that these traits, alone, determine a woman’s worth. Rather, these speak of attributes any person would benefit from, and mark ideals to which they should aspire (Proverbs 31:10).

This ideal woman is trustworthy, hardworking, diligent, prepared, caring, kind, wise, and honorable. Some depictions include traits stereotypically—and inaccurately—considered to be masculine, such as business savvy or strength. A woman with the characteristics described in this poem is honored by both her family and the wider community (Proverbs 31:11–31).

Chapter Context
Proverbs chapter 31 comes after a long list of Solomon’s teachings (Proverbs 25—29) and the words of Agur (Proverbs 30). This final section is connected to two women: the mother of King Lemuel and the ideal of a godly, “excellent” wife. Themes found in this passage are reflected in other lessons from the book of Proverbs. Of note, commendable traits such as business savvy, strength, and wisdom are explicitly associated with women, despite being stereotypically considered masculine. The content after verse 10 is explicitly structured as a poem.

Verse by Verse

Verse 1. The words of King Lemuel. An oracle that his mother taught him:

As with the introduction to chapter 30, scholars differ on the precise statement being made in this verse. Most interpret it as a reference to a king named Lemuel. Like Agur (Proverbs 30:1), the Bible gives no other background for Lemuel. The introduction uses the same word ascribed to Agur’s message: calling it an “oracle,” meaning an important, weighty matter. Zechariah uses this word in Zechariah 9:1: “the oracle of the word of the Lᴏʀᴅ is against the land of Hadrach.”

The advice contained in this section is given from a mother to her son. While fathers are held accountable for their children’s spiritual education (Ephesians 6:4), mothers play an equally important role (Titus 2:4). As noted in the New Testament, Timothy’s mother taught him the Scriptures from his infancy (2 Timothy 1:5). Addressing Timothy, the apostle Paul writes, “But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus” (2 Timothy 3:14–15).

Context Summary
Proverbs 31:1–9 contains several teachings echoed previously in this book. The wisdom is related by King Lemuel, as told to him by his mother. This is not the first time a mother’s teaching has been mentioned (Proverbs 1:8; 6:20; 30:17). The counsel is a good setup for the rest of the chapter, which is an acrostic poem celebrating the virtues of a wise, industrious, godly wife and mother.

Verse 2. What are you doing, my son? What are you doing, son of my womb? What are you doing, son of my vows?

Lemuel’s mother (Proverbs 31:1) repeats a certain phrasing three times. This uses the Hebrew root word mah, a generic term usually translated as some variation of the question “what?” Different English versions apply this to Lemuel’s actions. Others see it as a call to pay attention. Some translate the phrase as a further introduction, like “what can I say to you?” One can imagine a mother with a thoughtful look, sighing deeply, as she considers how to advise her son.

The mother reminds Lemuel of their close bond, referring to him repeatedly as her son. In this case, the son is her own, natural child: the “son of [her] womb.” The reference to vows may refer to her marriage. Or the woman may have made promises similar to those of Hannah, who fervently prayed for a son (1 Samuel 1:10–11). The book of Proverbs notes often that children’s decisions reflect on the parents (Proverbs 19:26; 28:7; 29:15). Perhaps Lemuel’s mother reflects on a promise to raise her child in a godly way (Proverbs 22:6), and this advice is meant to summarize her instruction.

Verse 3. Do not give your strength to women, your ways to those who destroy kings.

Other proverbs warn about the dangers of lust, adultery, and distraction (Proverbs 6:24–25, 32; 23:27; 25:28). In this passage, a mother (Proverbs 30:1–2) provides advice to her son. That begins with a caution about the dangers of inappropriate relationships. The warning given here is not to “give [one’s] strength to women.” In this context, that means not making desires or distractions a weakness or expending excessive time and energy pursuing them.

This is not an idle threat, by any means. Lemuel’s mother notes that this exact mistake has ruined kingships. David’s involvement with Bathsheba brought pain and misery to the rest of his life (2 Samuel 12:9–10). Ahab’s marriage to Jezebel (1 Kings 16:31) added only idolatry and corruption (1 Kings 21:7–10). Even Solomon, who recorded so much biblical wisdom, was pulled away through his weakness for women (1 Kings 11:1–4). Human history overflows with examples of kings, emperors, rulers, and politicians ruined by adultery and “weakness” for sexuality. Many others have failed due to other vices, such as greed or a lust for power.

In the following lesson (Proverbs 31:4), Lemuel’s mother will refer to drunkenness. Just as addiction to sex makes a leader weak and vulnerable, so too does dependence on alcohol or other substances. The result of those distractions is a ruler who fails to properly protect the rights of the weak (Proverbs 31:5).

Verse 4. It is not for kings, O Lemuel,it is not for kings to drink wine, or for rulers to take strong drink,

The prior lesson warned about letting a weakness for sex “destroy” a king (Proverbs 31:3). This is part of the wisdom passed down to a king named Lemuel, from his mother (Proverbs 31:1–2). Both teachings share a common theme of losing control. Scripture offers advice that those in leadership be extremely cautious about intoxicating substances, if not abstain from them completely. Such things can lead to poor decisions and failure in that role (Proverbs 31:5).

All things given by God are good when used in their intended purpose (1 Timothy 4:4). Scripture warns about lust, but not all sexuality is wrong. In a similar way, the Bible never prohibits all consumption of alcohol. Yet it explicitly condemns excess: drunkenness (Ephesians 5:18). Scripture contains cautionary tales about the humiliating, life-ruining effects which can come from that vice (Genesis 9:20–23; 19:30–38). Lust was said to “destroy kings,” and alcohol can do the same, as in the case of Elah (1 Kings 16:8–10). He was caught off guard and killed by a rival when intoxicated. Ben-hadad made a similar mistake during a war (1 Kings 20:16–21). Belshazzar (Daniel 5:2–5) and Ahasuerus (Esther 1:10–12; 2:1) seem to have made unwise choices under the influence of alcohol.

Verse 5. lest they drink and forget what has been decreed and pervert the rights of all the afflicted.

Lemuel’s mother (Proverbs 31:1–2) explains a risks connected to leaders abusing alcohol. The drink may dull their minds, causing them confusion. Other Scriptures warn about terrible results which come when drink interferes with good judgment (Genesis 9:20–23; 19:30–36; 1 Kings 16:8–10). Proverbs indicates that righteous leaders care for the weak and disadvantaged (Proverbs 21:13; 29:7, 14). Proverbs 18:5 explains, “It is not good to be partial to the wicked or to deprive the righteous of justice.” A ruler distracted by addiction is likely to bring more harm than good.

Isaiah 5:22–23 condemns those who allow substances, such as alcohol, to pervert their sense of justice. They are described as “heroes at drinking wine, and valiant men in mixing strong drink, who acquit the guilty for a bribe, and deprive the innocent of his right.” Isaiah 28:7 condemns the priest and prophet who drink to excess: “These also reel with wine and stagger with strong drink; the priest and the prophet reel with strong drink, they are swallowed by wine, they stagger with strong drink, they reel in vision, they stumble in giving judgment.”

The Bible does not condemn all alcohol, but it strongly warns against becoming drunk (Ephesians 5:18). Lemuel’s mother seems to suggest that intoxicating drinks are unsuitable for a king, at all (Proverbs 31:4).

Verse 6. Give strong drink to the one who is perishing, and wine to those in bitter distress;

After warning kings and rulers against drinking (Proverbs 31:4–5), Lemuel’s mother (Proverbs 31:1–2) notes a situation where alcohol’s effects are more appropriate. Her earlier advice indicated that alcohol impairs one’s senses. A king disabled by alcohol—or any addiction (Proverbs 31:3)—is bound to fail in his role. A more apt time for that sensation is when death is imminent. In this case, that means using drink as an anesthetic, to dull pain for those near death or in extreme agony. This suggestion also emphasizes how inappropriate such things are for kings and rulers. Leaders need their wits about them—so intoxicants should be avoided.

Commentators suggest pious women in Jerusalem had this very verse in mind when providing a medicated drink to criminals who were condemned to be crucified. The liquid was meant to reduce their pain. Matthew reports that when Jesus cried out from the cross, a bystander hurried and filled a sponge for Jesus to drink (Matthew 27:46–48). This may have been meant as a painkiller, though it was apparently offered mere moments before His death (John 19:28–30; Matthew 27:49–50). Lemuel’s mother finds this use appropriate for those who want to be numbed to sorrow (Proverbs 31:7), but not for those who need to rule.

Verse 7. let them drink and forget their poverty and remember their misery no more.

This passage implies that alcohol’s numbing effects are best reserved for the dying or those in extreme agony (Proverbs 31:6). Kings and rulers, who need their wits about them, are cautioned to avoid it (Proverbs 31:4–5). In this context, this may emphasize the warning about how inappropriate drunkenness is for a king. Perhaps Lemuel’s mother is saying that those who feel helpless may drink to forget their condition, but leaders should never do so.

Depending on how one interprets the lesson, this could be seen as a justification for anesthetics and end-of-life comfort medicines. Giving intoxicating drink would then be presented as an act of mercy for those beyond earthly hope. This would harmonize with the command for kings to care for the needs of the weak and helpless (Proverbs 31:8-–9). As One who lived a fully human life, Jesus Christ understands what it means to be poor and afflicted, inviting believers to be confident as they come to Him in prayer (Hebrews 4:15–16). As our heavenly Father’s children, we should be merciful.

Everything God has made can be used for some good purpose (1 Timothy 4:4). Lemuel’s mother may have meant this as an appeal for compassion on the dying, or to continue a warning against leaders drinking. In either case, we should minister compassionately to those who are hurting and passing away. Luke 6:36 commands: “Be merciful, even as your Father is merciful.”

Verse 8. Open your mouth for the mute, for the rights of all who are destitute.

In this verse, Lemuel’s mother (Proverbs 31:1–2) counsels her son, a king, to champion the cause of those who lack the power to contend for themselves. She makes a deliberate connection between those who are “mute”—literally meaning those who cannot speak—and the king speaking for them. A righteous leader advocates on behalf of those who need help (Proverbs 21:13; 29:7, 14). Earlier lessons described failure to protect “the afflicted” as a sign of failed leadership (Proverbs 31:5). Proverbs 30:14 described those who take advantage of the poor and needy as animalistic predators.

The Hebrew phrase translated “destitute” is an uncommon term literally referring to “children of destruction” or “sons of passing away.” In literal terms, this would apply to the terminally ill or those completely incapable of caring for themselves. By extension, this context would also include those in poverty, the oppressed, those suffering in catastrophes, and so forth. It can be easy for those in power to brush aside those who cannot offer anything in return for aid. Yet they need an advocate who can lend the strength they lack. Next, Lemuel’s mother will continue to urge him to judge righteously (Proverbs 31:9). A corrupt king or judge might discriminate against the mute and the dying, but King Lemuel was told to render only righteous judgments on their behalf.

Verse 9. Open your mouth, judge righteously, defend the rights of the poor and needy.

Lemuel’s mother (Proverbs 31:1–2) urges her son not to be passive about those in need. Other lessons in the book of Proverbs indicate that righteous rulers care for the poor and weak (Proverbs 21:13; 29:7, 14). As a king, Lemuel is being taught to not merely tolerate those who are weak, but to lend his voice to the “mute” (Proverbs 31:8) and his defense to those who are defenseless.

Cruel rulers and political leaders often prey on those with less power. An example is what wicked King Ahab and Queen Jezebel did to Naboth (1 Kings 21). Ahab wanted Naboth’s vineyard but Naboth refused to part with his familial land. So, Jezebel arranged for Naboth to be falsely accused; he was stoned to death because of the witnesses’ false accusations. When Naboth was killed, Jezebel told Ahab to seize the vineyard, which he did. The whole evil episode angered the Lord, who commanded Elijah to confront Ahab with the message: “In the place where dogs licked up the blood of Naboth shall dogs lick your own blood” (1 Kings 21:19).

When Jesus returns to earth and establishes His kingdom, justice will be administered righteously. Isaiah 11:3–4 foretells that King Jesus “shall not judge by what his eyes see, or decide disputes by what his ears hear, but with righteousness he shall judge the poor, and decide with equity for the meek of the earth.”

Verse 10. An excellent wife who can find? She is far more precious than jewels.

This begins a famous passage in the Old Testament. The ideals given in these verses are often referred to as a description of “a Proverbs 31 woman / wife.” The virtues explained are not overtly male, but some are more stereotypically associated with men, such as business acumen and leadership. Yet, Scripture here explicitly applies these to a woman; this demonstrates that women are capable of those strengths, as well. While some commentators attempt to interpret “an excellent wife” to mean the Old Testament law, the church, or the Holy Spirit, there is no valid reason to do so. The depiction is straightforward: of a woman of virtuous, godly character.

Just as men of integrity are not common (Proverbs 20:6), this verse notes that few women attain these qualities. Abraham wanted to find the right wife for his son Isaac, so he sent a trusted servant on a mission to find her. His mission was successful, and he credited the Lord with the success (Genesis 24:48). When a man trusts the Lord and is guided to the right woman, he will discover that she is “far more precious than jewels.”

Scripture uses poetic structure in this section. The last twenty-two verses of the chapter form an “acrostic:” each line begins with a letter from the Hebrew alphabet.

Context Summary
Proverbs 31:10–31 is from an unidentified author. This famous passage describes various virtues and attitudes of a godly, excellent woman. Just like the deeply faithful man (Proverbs 20:6), such a woman is uncommon. She stands in vivid contrast to the adulterers and fools often described in Proverbs. Her life is marked by integrity, honor, trust, productivity, common sense, practical love, and hard work. Those strengths last much longer than appearances. The verses of this section form an “acrostic:” each begins with a letter of the Hebrew alphabet.

Verse 11. The heart of her husband trusts in her, and he will have no lack of gain.

The godly, “excellent” wife (Proverbs 31:10) is trustworthy. She gives her husband no reasons to doubt her integrity or her competence. The following verses expand on this idea to include hard work (Proverbs 31:13, 27), skill (Proverbs 31:19), compassion (Proverbs 31:20), and wisdom (Proverbs 31:26). Her efforts are crucial to the success of the household. Those tasks are not presented as easy (1 Corinthians 7:34), which is why her success is so valued.

The “gain” spoken of here is more than financial. As the next verse indicates, this woman sincerely seeks the good of her husband—something he is called on to do, as well (Ephesians 5:25). A godly wife is a faithful partner, as Priscilla was with Aquila (Acts 18:24–26).

Verse 12. She does him good, and not harm, all the days of her life.

In a traditional western wedding ceremony, the bride and groom pledge love and loyalty until death parts them. The excellent wife (Proverbs 31:10) honors her husband by working for his benefit “all the days of her life.” Philippians 2:3–4 provides a New Testament parallel to this idea. These verses say, “Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others.” The godly wife always seeks to uplift and support her husband. She does not act with spite or revenge. She does not insist on having things go her way. Instead, she demonstrates the truth that “love never ends” (1 Corinthians 13:8).

This is an obligation shared by both spouses, of course: to work for each other’s good. To “love,” biblically, includes practical actions which care for others (John 15:12).

Verse 13. She seeks wool and flax, and works with willing hands.

According to this verse, the excellent woman (Proverbs 31:10) applies enthusiasm and skill to her work. Wool is the product of sheep’s hair. Flax is a plant used to make linen. The verse literally speaks of spinning and weaving: turning fibers into threads. In a broader sense, the point is that she applies herself to productive tasks with a positive attitude (Colossians 3:23). The contrast to this would be a poor work ethic (Proverbs 18:9) or a grudging, complaining attitude (Philippians 2:14).

Modern cultures are mostly very different from Bible times. In the Old Testament era, people did not have stores that sold clothing, bed covers, and household furnishings. Supplying these items by weaving and sewing demanded skill and discipline. It could be tempting to resent tedious labor, but the excellent woman maintains a content spirit. She was happy to do whatever was necessary to make her family comfortable. An excellent woman today might have to work in various ways to support her family, but she will be happier doing so if she thinks of the work “as to the Lord” (Ephesians 6:7).

Verse 14. She is like the ships of the merchant; she brings her food from afar.

Merchant ships were a major source of interesting and valuable commodities, some from faraway places. The godly, excellent woman (Proverbs 31:10) similarly brings useful, worthwhile, appealing things into the home. Other statements in this passage refer to good business sense (Proverbs 31:16, 18, 24). This verse may connect to her ability to make her household prosperous. In a more practical sense, she is the one who brings things into the home that cannot be made there. A simple modern parallel for this would be something like shopping for groceries or supplies.

Another possible way to interpret this reference is that the excellent wife makes a wide search for what she buys. In other words, she does not settle for what is convenient—she seeks what is best. She may travel far in search of bargains instead of buying what was readily available but at a higher price. Continuing the parallel to grocery shopping, a diligent person might look for bargains, clip coupons, or seek out sales to be as efficient as possible. She may also exert great effort to find things which are “just right” though they are not easy to come by.

Verse 15. She rises while it is yet night and provides food for her householdand portions for her maidens.

The excellent wife (Proverbs 31:10) of this passage is depicted in the context of an ancient middle eastern home. Her virtues include hard work (Proverbs 31:13), competence (Proverbs 31:19), kindness (Proverbs 31:20), and wisdom (Proverbs 31:26). The depiction here contrasts with other warnings about laziness (Proverbs 6:10–11; 19:15). The godly wife does not put off what needs to be done—as is true of any godly person, married or not.

As part of this lesson’s context, the woman in question is rising early to supervise the home. The “portions” given are described by the term hōq’, implying tasks or assignments. Rather than sleeping in late and expecting others to take up the slack, she takes an active role. She not only provides the resources needed (Proverbs 31:14), but she also makes sure they are used appropriately (Proverbs 31:27).

A complete inversion of this comes from the Old Testament, in Pharaoh’s command to his taskmasters to require Hebrew slaves to provide their own straw for bricks (Exodus 5:4–9). Exodus 5:15–16 says, “Then the foremen of the people of Israel came and cried to Pharaoh, ‘Why do you treat your servants like this? No straw is given to your servants, yet they say to us, “Make bricks!” And behold your servants are beaten; but the fault is in your own people.’” The Egyptians treated the Israelis as chattel slaves—as subhuman property—and expected them to produce even when they weren’t given the right resources. The godly person doesn’t debase other people; they are involved and diligent, even when they are the one “in charge.”.

Verse 16. She considers a field and buys it; with the fruit of her hands she plants a vineyard.

Women in Old Testament cultures were often—but not always—disallowed from directly purchasing or owning property. However, the trusting husband of a godly woman (Proverbs 31:10–12) could leave those matters to her and sign off on her choices. This verse speaks to her business sense and responsibility. Rather than being hasty, or casual, she applies common sense and careful thought to the transaction. After buying the field, she uses it for a productive purpose. In this case, that is represented as a vineyard.

In a modern context, married couples should discuss and decide how they will spend their household finances and who will handle them. Even if the husband is the primary source of income, it’s possible the wife may be the better manager of finances. Ideally, the husband can trust her to write checks, save, and invest. Of course, both husband and wife should view any income as stewardship, and honor the Lord with appropriate offerings. This verse commends responsible use of resources along with other valuable character traits (Proverbs 31:13, 15, 19¬–20).

Verse 17. She dresses herself with strength and makes her arms strong.

The excellent wife (Proverbs 31:10) of this passage claims traits which benefit any person. Among those is a willingness to engage in hard, strenuous work. She does what needs to be done, rather than handing off important tasks to others (Proverbs 31:15) or simply doing nothing (Proverbs 31:27). Even if the work isn’t glamorous (Proverbs 31:13), she applies herself with enthusiasm. She does not flinch from doing what is stereotypically considered “man’s work;” the other tasks in this passage are not meant to define a “woman’s job” in any narrow sense.

This lesson directly refers to work and diligence in one’s effort. However, a broader application can also be given to those living in the modern world. This involves care for one’s own health. Relatively speaking, ancient peoples worked harder for food and basic survival, while modern persons are more at risk of the dangers of progress. That can include unhealthy foods, excessive eating, lack of exercise, and so forth. A godly woman cares for herself and her “strength” as a necessary part of tending to her home and family.

Verse 18. She perceives that her merchandise is profitable. Her lamp does not go out at night.

Many depictions of the excellent, godly wife (Proverbs 31:10) include diligence and responsibility (Proverbs 31:13, 15). Both literally and symbolically, she is depicted as bringing in necessary supplies (Proverbs 31:14) and making good business decisions (Proverbs 31:16). Here, “profitable” work is again commended. That is connected to the continued burning of a lamp: a symbol which implies foresight, planning, and sustained success.

Keeping one’s lamp burning at night can be a metaphor for hard work (Proverbs 31:27). It also implies planning: to keep the light burning, it needs to be supplied with oil. This was part of the lesson in Jesus’ parable of the ten virgins (Matthew 25:1–10). Diligence means planning such that needs are met. If a lamp goes out at night, it results in darkness. The godly woman looks ahead, so her family is supplied and cared for during hard times.

Verse 19. She puts her hands to the distaff, and her hands hold the spindle.

This famous passage depicts the traits of a rare, godly, valuable wife (Proverbs 31:10). Some of those traits, such as business sense (Proverbs 31:18) and strength (Proverbs 31:17), are stereotypically considered “masculine,” yet are applied here to females. These are positive traits for all people, but they are especially relevant for a godly wife. This verse is another reference to productivity and hard work (Proverbs 31:15).

An earlier verse mentioned spinning flax and wool (Proverbs 31:13). The “distaff” is a tool used to hold unspun fibers. The “spindle” is where the material is stretched and rotated into thread.

The New Testament depicts a woman who exhibits this aspect of the “excellent wife:” Dorcas, a resident of Joppa. The book of Acts notes “she was full of good works and acts of charity” (Acts 9:36). When she died, the believers prepared her body and laid it in an upper room. When they heard the apostle Peter was in town, two of the men took him to the upper room, where all the widows were weeping. They showed Peter tunics and other garments that Dorcas had made for them. Peter put everyone outside, raised Dorcas from the dead, and then called the saints and widows to see her (Acts 9:37–41).

Verse 20. She opens her hand to the poor and reaches out her hands to the needy.

Scripture commends those who care for the disadvantaged (Proverbs 14:31; 19:17; 31:9). As part of describing an ideal wife (Proverbs 31:10), this passage refers to a charitable, generous spirit. In contrast, the Bible condemns those who are greedy or who take advantage of the less fortunate (Proverbs 30:13–14). A generous spirit is not only morally upright, but it also brings personal success more reliably than being stingy (Proverbs 11:24–25).

During trying times in the history of the early church at Jerusalem, the believers who owned properties “sold them and brought the proceeds of what was sold and laid it at the apostles’ feet, and it was distributed to each as any had need” (Acts 4:34–35). As a result of this show of compassion and generosity, “there was not a needy person among them.” Later, when a council of churches convened in Jerusalem, James, Peter, and John asked Paul and Barnabas to remember the poor. Paul writes it was “the very thing [he] was eager to do” (Galatians 2:10).

Verse 21. She is not afraid of snow for her household, for all her household are clothed in scarlet.

The excellent wife (Proverbs 31:10) prepares so her family’s needs are met (Proverbs 31:14, 18). This includes seasonal hardships, such as cold weather or winter snows. The reference to scarlet color implies two things. First, in the Old Testament era, it was expensive. The woman depicted here isn’t stingy in these matters: she secures the best she can for her household. Second, this makes use of a vivid contrast. Prior to modern techniques, bleaching cloth was slow and difficult; dyes could instantly and permanently add color. The “scarlet” clothes are an absolute contrast to the “white” snow (Isaiah 1:18).

Today, parents are expected to provide suitable clothes for their children. The sight of a coatless, shivering child in winter usually inspires criticism directed towards their mother. That may be unfair, in some cases, but protection from the elements is deeply ingrained as a basic aspect of good childcare. Here, the writer affirms that one trait of the “excellent wife” is proper care for such needs.

Verse 22. She makes bed coverings for herself; her clothing is fine linen and purple.

The industrious, excellent wife (Proverbs 31:10) is depicted using imagery common to ancient middle eastern homes. Earlier verses mentioned working with enthusiasm, also by referring to textile work (Proverbs 31:13, 19). This passage has also noted her ability to care for the basic needs of her household (Proverbs 31:14–15). The prior verse mentioned provision against cold weather (Proverbs 31:21); this reference implies a similar ability to arrange a home. Her skill and dedication include seeing to the clothes and bedsheets needed by the family. As with the last verse, the color is mentioned as an indicator of quality.

Purple dyes were originally made by drying secretions from a sea snail. This made them extremely expensive, so purple was associated with royalty and great prestige in the ancient world. When Paul and his missionary companions entered Philippi, they found a group of women praying by a river. One of the women was Lydia, a seller of purple (Acts 16:11–15). This suggests her business was high-class; purple robes were popular but pricey. Philippi was a Roman colony chosen to copy Rome’s culture and spread that culture throughout Macedonia. Because the nobles of Rome wore purple garments, the Philippians followed the custom, likely contributing to Lydia’s success as a businesswoman.

Verse 23. Her husband is known in the gates when he sits among the elders of the land.

This passage depicts a godly woman, called an “excellent wife” (Proverbs 31:10) who combines a rare set of valuable traits. Almost every description in this passage applies directly to her, but this reference is about her husband. Other comments note that this ideal wife supports her husband, seeks his good, and earns his absolute trust (Proverbs 31:11, 16, 27–28). This would reflect well on him, in contrast to a spouse marked by bitterness (Proverbs 21:19) or laziness (Proverbs 19:15). In response, her husband and children also speak well of her and enhance her reputation (Proverbs 31:28). It’s likely this woman’s husband can participate in public service thanks to her competence at managing the home.

At a city’s gates, civil matters were decided by a community’s elders. It was the common area used by almost all the residents, travelers, and merchants. The decision concerning Boaz’s claim to Ruth as his wife was settled at Bethlehem’s gate. Ruth 4:11 says, “Then all the people who were at the gate and the elders said, ‘We are witnesses. May the Lᴏʀᴅ make the woman, who is coming into your house, like Rachel and Leah, who together built up the house of Israel.’” Second Samuel 15:2 tells us Absalom “used to rise early and stand beside the way of the gate.” He presented himself there as a would-be judge of disputes, garnering the people’s favor in his conspiracy to overthrow David. Genesis 19:1 reports that Lot was sitting in the gate of Sodom when two angels came to Sodom and urged him to escape before God’s coming judgment.

Verse 24. She makes linen garments and sells them; she delivers sashes to the merchant.

Scripture emphasizes once again that an excellent wife (Proverbs 31:10) is industrious and a good businesswoman (Proverbs 31:13, 15, 16, 18). Weaving is common in virtually every culture where women made clothes for themselves and family members. What’s remarkable in this mention is the idea of productivity: she is hardworking and efficient such that she can provide for her family (Proverbs 31:21–22) and have additional items to sell.

This verse does not imply that women are obligated to provide income for their family, or to hold a job. It does, however, eliminate a biblical prohibition on women earning income. The literal words of the passage refer to things like spinning flax and making crimson and purple garments. The point is not that women must use those colors, or make clothes, to be godly. Rather, the broader idea is to commend a woman who is diligent and competent such that her family benefits from her efforts.

Verse 25. Strength and dignity are her clothing, and she laughs at the time to come.

To be “clothed with” something, poetically, means to radiate or demonstrate it (Psalm 93:1). It represents the impression perceived by others. An excellent wife (Proverbs 31:10) projects strength and dignity. The reference is not literally about fashion, though the Bible does connect sensible dress with moral character (1 Timothy 2:9). Clothing can distract, temporarily (1 Peter 3:3–4). Yet it does not substitute for strength of character.

The person who relies entirely on God and His wisdom (Proverbs 1:7) can “laugh” at the future. This does not imply being careless; a wise wife prepares for the future (Proverbs 31:14, 16, 21–22). Nor does it mean arrogance, because those who rely on God know they cannot perfectly predict the future (James 4:13–15). Rather, it suggests confidence and a sense of calm. The prepared, wise woman doesn’t feel panic about the future (Proverbs 6:6–8). She might not literally “laugh,” but she is extremely reassured.

Verse 26. She opens her mouth with wisdom, and the teaching of kindness is on her tongue.

Much of the book of Proverbs uses “sons” and “kings” and other masculine terms. Most are generic and not explicitly aimed at males, alone. This passage has already connected an excellent, godly woman (Proverbs 31:10) to traits stereotypically associated with men (Proverbs 31:14, 16–18). Here, Scripture makes it clear that godly wisdom is equally accessible to both genders (Proverbs 1:7; 3:5–8). Each person is called to apply wisdom in their own contexts (1 Corinthians 7:17).

That fact is key to the biblical perspective of complementary gender roles. Unbiblical voices dismiss any work by women outside the home, or claim homemaking is degrading. Often, those who downplay a mother’s role in the home suggest she is being kept from greater influence in her culture. Yet a famous poem notes “the hand that rocks the cradle is the hand that rules the world.” A mother’s unique influence dramatically affects the course of a child’s life. A wife applying kindly, truthful wisdom is more than a personal advantage to her husband (Proverbs 31:11–12). She is a priceless factor for good in the lives of their children (Proverbs 1:8; 6:20; 31:28).

Both Old and New Testaments note the value of a wise mother’s teaching. Timothy’s mother taught him the Scriptures when he was young (2 Timothy 1:5; 3:14–15). Lemuel’s mother demonstrated excellency and wisdom (Proverbs 31:1). The woman depicted in this verse uses reasonable, valuable words both in conversation and teaching within her home.

“Kindness” is not missing from this approach. Rather than being overly harsh, bitter, or abusive to family or servants, this “excellent wife” demonstrates patience and grace.

Verse 27. She looks well to the ways of her household and does not eat the bread of idleness.

An excellent wife (Proverbs 31:10) has been depicted in the context of an ancient Israeli household. The principles, however, are timeless, such as reliability (Proverbs 31:11), competence (Proverbs 31:13), efficiency (Proverbs 31:24), preparation (Proverbs 31:21), and wisdom (Proverbs 31:26). This verse repeats a common theme of praising her for being hardworking (Proverbs 31:13, 15, 17, 18). The book of Proverbs often warns about laziness (Proverbs 18:9; 19:15). The godly woman described in this passage is anything but sluggish.

Such diligence in service to others is what Jesus taught His disciples, both by words and example. Mark 10:35–37 tells us that James and John requested prominent positions in glory. Their request made the other disciples indignant with James and John (Mark 10:41). Jesus explained that whoever would be great among the Twelve must be their servant, and whoever would be first among them must be slave of all (Mark 10:42–44). Jesus not only taught service but also modeled it. He told his disciples, “For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many” (Mark 10:45).

Verse 28.Her children rise up and call her blessed; her husband also, and he praises her:

Pursuing godly wisdom (Proverbs 1:7–8; 3:5–8) does not always bring a person fame. However, it is much more likely to bring someone good reputation (Proverbs 3:4, 35). An excellent woman (Proverbs 31:10) earns the respect and praise of her children and her husband. To bless a person is to say good things about that person. An excellent mother may receive compliments from her children about her love for them, her hard work on their behalf, or her caring attitude (Proverbs 31:21–25). Most importantly, they will appreciate her devotion to the Lord (Proverbs 31:26).

Naturally, a woman who exhibits the traits of this passage should expect her husband to show his appreciation. He is likely to tell others how fortunate he is to be married to her. An important way for him to reflect this appreciation is with fidelity: with no eyes nor desire for another woman (Proverbs 5:15–18). As far as he is concerned, he is married to the best woman on earth. He may echo the words of Solomon, “You are altogether beautiful, my love; there is no flaw in you” (Song of Solomon 4:7). Or he may use the phrasing given in the next verse (Proverbs 31:29).

Verse 29. “Many women have done excellently, but you surpass them all.”

The prior verse noted that a godly, rare woman (Proverbs 31:10) exhibits traits that inspire honor and praise from her family (Proverbs 31:28). Here is recorded an example of praise from her husband. This is the rough equivalent to saying, “you are the best wife in the entire world.”

God always intended companionship in marriage to be a blessing. First Peter 3:7 exhorts husbands to “live with your wives in an understanding way, showing honor to the woman as the weaker vessel, since they are heirs with you of the grace of life, so that your prayers may not be hindered.” Showing honor to one’s wife includes respect and consideration. This can include complimenting her in private and praising her in public. The husband of a faithful, hardworking, godly woman should tell her how much he values her and her contributions to their life. Also, he should tell others why he appreciates her so much.

Verse 30. Charm is deceitful, and beauty is vain, but a woman who fears the Lord is to be praised.

It is appropriate to see a reference to “fearing” the Lord near the end of Proverbs, as the book began with a similar reference. Proverbs 1:7 says, “The fear of the Lᴏʀᴅ is the beginning of knowledge.” This means properly understanding His role as Creator, and reverently seeking His will.

This comes at the end of a long chain of verses describing a rare, “excellent” woman (Proverbs 31:10). This godly wife is said to be trustworthy (Proverbs 31:11), hardworking (Proverbs 31:15), savvy (Proverbs 31:16), caring (Proverbs 31:20), prepared (Proverbs 31:21), dignified (Proverbs 31:25), and wise (Proverbs 31:26). As a result, she is praised by her family (Proverbs 31:28–29). Only here, at the end, is her physical appearance noted—and only to note that her moral and spiritual character are infinitely more important. Even the most beautiful woman’s good looks will fade as age takes its toll. However, spiritual beauty never wears out. In fact, it grows when someone honors and seeks the Lord’s will (Proverbs 3:5–8). A woman can grow ever increasingly spiritually beautiful as she properly follows God (Proverbs 1:5).

If a woman wants to stay youthfully attractive in old age, cosmetics will only go so far. And they can only be external and superficial. Yet by honoring God with her life, a woman will be beautiful and charming eternally. Peter understood this fact. He advised women: “Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear— but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious” (1 Peter 3:3–4).

Verse 31. Give her of the fruit of her hands, and let her works praise her in the gates.

This passage has depicted the virtues of a godly woman (Proverbs 31:10) in the context of an ancient Israeli home. Many worthwhile traits have been noted. The commendation ends with a call for the woman to be given credit, publicly, for her success. In ancient walled cities, gates were the only points of entry. That included merchants and all the residents. So, they were hubs of government, commerce, and culture. That the woman is being applauded there is notable for that era.

The “excellent wife” personifies virtues promoted throughout the book of Proverbs. She works hard (Proverbs 15:19; 31:15), plans appropriately (Proverbs 20:4; 31:21), invests wisely (Proverbs 23:4; 31:16), shows kindness and generosity (Proverbs 19:17; 31:20), offers wise counsel to others (Proverbs 10:13; 31:26), honors her spouse (Proverbs 5:18; 31:23), trains her children correctly (Proverbs 22:6; 31:27), and fears the Lord (Proverbs 8:13; 31:30). Her life contrasts sharply with the “fools” often denounced in this book (Proverbs 10:8; 12:15; 17:28; 18:2). This kind of woman blazes a trail for young and old alike to follow. By following her example, believers can be what God wants them to be and do what He wants them to do.

Book Summary
Proverbs is best understood in context with the books of Ecclesiastes and Job. In Proverbs, “wisdom” is given in short, simple, general terms. Ecclesiastes represents wisdom based on observation and experience. This often shows how the general principles of the book of Proverbs don’t apply in absolutely every circumstance. Job represents wisdom based on the experience of suffering and injustice. All three come to the conclusion that God does indeed know best, and the most sensible course of action is to follow His will.

End of Proverbs 31

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