Some commentators have regarded only the first nine verses of this chapter as Lemuel's writing. One reason for this is that the Septuagint translators separated verses 1-9 from verse 10-31 by five chapters (chs. 25-29). However the Hebrew text implies that Lemuel wrote the whole chapter since it connects these two sections.
King Lemuel was evidently not a king of Israel or Judah. No king by this name appears in Kings or Chronicles. Some scholars have suggested that "Lemuel"(lit. "Devoted to God") may have been a pen name for Solomon. There is no evidence for this.206Yet this is the only reference to a king by name in Proverbs, an unusual feature in wisdom literature from the ancient Near East.207
We have seen that Proverbs generally contains the counsel of aged courtiers to the sons who were in line to succeed them as government officials. We have also noted that both parents normally shared the training of these young men.208In chapter 31 we have King Lemuel's recollections of the instruction he had received from his mother earlier in life. Perhaps his father had died or was unable to instruct him or gave him other teaching not recorded here. According to Jewish legend, Lemuel was Solomon and his mother was Bathsheba.209There is no factual basis for this tradition.
31:2 The unusual address, "What, O my son?"is "affectionately reproachful."210She was getting his attention and appealed to him strongly to give heed to her words for two reasons. She had borne him, and he had some connection with vows she had made to God.
31:3-9 Her counsel was that it is not wise for a king to make himself dependent on women (v. 3) or wine (vv. 4-7). Positively he should uphold justice, especially for those whom other people might take advantage of (vv. 8-9).
"It is the responsibility of the king to champion the rights of the poor and the needy, those who are left desolate by the cruelties of life (see 2 Sam 14:4-11; 1 Kings 3:16-28; Pss 45:3-5; 72:4; Isa 9:6-7)."211
"I think verses 6-7 are spoken in irony and not as a commandment, because nobody's problems are solved by forgetting them, and who wants to spend his or her last minutes of life on earth drunk? [cf. Matt. 27:33-34]."212
We have read much in Proverbs already about unwise women. Solomon personified both wisdom and folly as women (chs. 8-9). Perhaps God wanted us to finish reading this book assured that women are not essentially evil or foolish but that they can be very good, wise, and admirable. Jewish husbands and children traditionally recited this poem at the Sabbath table on Friday evenings.213
The form of this discourse is an acrostic poem. Each of the 22 verses in the Hebrew Bible begins with the succeeding letter of the Hebrew alphabet. Such a device not only made for more interesting and beautiful reading but also aided the Hebrew reader in memorizing this passage.
The woman in view in this passage is probably no one individual. This seems clear from the fact that the writer described her impersonally in verse 10 as "an excellent wife"rather as Lemuel's mother or some other specific lady. Furthermore throughout Proverbs the writers described people generally. They did not use particular individuals as examples positively or negatively.
Some scholars believe this chapter does not describe women at all but deals with wisdom personified as a woman.214I believe this is too extreme. Wherever a writer personified wisdom elsewhere in the book it is always clear to the reader that he was using personification as a literary device (cf. 8:1; 9:1, 13). That is not the case here. Lemuel's mother seems to have been describing an eminently wise woman, not just wisdom as a woman.215
In this chapter the wife in view does the things that the wife of a prince or courtier in the ancient Near East would do.
"The woman here presented is a wealthy aristocrat who runs a household estate with servants and conducts business affairs--real estate, vineyards, and merchandise--domestic affairs, and charity. It would be quite a task for any woman to emulate this pattern."216
Lemuel said nothing of her intellectual interests or pursuits because those things were not significant for his purpose, which was to stress her wisdom. He did not mention her relationship to God or to her husband. The absence of her husband's involvement in domestic matters fits her station in life. He would have been busy with public affairs.
Probably Lemuel's mother intended the qualities and characteristics that follow to be a guide to him as he considered marrying. They provide a standard of godly wisdom for women. However this standard is not within every woman's reach since it assumes certain personal abilities and resources that are not available to all.
The poem presents the height of female effectiveness. Within the sphere of the house we see that the wife has opportunity for great influence and achievement not only succeeding herself but enabling her husband to succeed as well.
I do not believe we should interpret this poem as denigrating a woman's work outside the home. It simply addresses a certain kind of woman in a particular social and historical context whose arena of activity was domestic, in the largest sense, almost exclusively. It also advocates characteristics that women can demonstrate in many different contexts in life. Women can manifest them in any period of history and in any culture.
31:10-12 The Hebrew word translated "excellent"(v. 10, hayil) means noble, virtuous, fine. It denotes strength, wealth, ability, valor, and dependability. The sense of verse 10 is "a good wife is not easy to find, but, when found, she is of inestimable value."217She will not bring her husband to ruin by overspending (v. 11b). Furthermore she is not contentious (v. 12; cf. 27:15).
31:13-15 "Wool and flax"reflects the eastern economy; she is industrious (v. 13a). "In delight"reveals her positive motivation. Rather than using whatever is handy she wisely shops for what is best that she can afford (v. 14). She puts the needs of others in her household ahead of her own comfort and convenience. She is self-sacrificing (v. 15).
31:16-18 Eastern culture is again obvious in these verses. She is thrifty, and she augments her husband's income (v. 16). Today supplementing her family's income may be a possibility for her (cf. v. 34). However, husband and wife should agree that this is best for the family. She should make sure her motives and priorities are in order before committing herself to such a job. Is the income essential to meet needs or wants? Is she doing the work to avoid her other higher priority responsibilities? Is she hoping that her job or career rather than her relationship with God and her family members will satisfy her needs?
She is industrious (not an amazon, v. 17). She has a legitimate sense of self-respect, and she works hard (v. 18).
31:19-22 The "distaff"was the rod that held the raw wool while spinning. The "spindle"was the stick the spinner twirled between her fingers that took up the spun wool (v. 19). She is generous rather than selfish (v. 20). She provides security for her family by providing them with clothing that is both warm and attractive (v. 21). She also tends to her own appearance. She dresses in quality garments (v. 22).
31:23-24 The implication of verse 23 is that she helps her husband advance. She is a credit and an ornament to him (cf. 12:4). She is both thrifty and industrious (v. 24).
31:25-27 "Strength and dignity"are outstanding qualities, what people see when they see her as they see her clothing (v. 25a). She is also optimistic about the future because she has prepared for it (v. 25b). She is able to speak of wisdom because she has learned it (v. 26a). She is a kind person because she wisely realizes the importance of that virtue (v. 26b). Moreover she manages her home well (v. 27). She gives her home high priority.
31:28-29 Her husband and children, those who know her best, appreciate and praise her for her many excellent qualities.
31:30-31 Here is the key to her greatness (v. 30). Charm can be misleading and physical beauty is only temporary, but the fear of Yahweh is the indispensable core of a woman like this. Such a woman deserves to share in the fruits of her labors and to receive public recognition for her greatness (v. 31).
A wise woman will enjoy many benefits. Her husband will value, bless, and praise her (vv. 10, 28b, 31). She will be secure (v. 25). Moreover her husband will also cherish and honor her (Eph. 5:28-29; 1 Pet. 3:7b).
